Our Gemara on Amud Beis discusses the concept of ein mevi’in kodshim l’beis hapisul—one may not limit the time of the consumption of an offering, causing the sacrificial animals to enter the status of unfitness prematurely.
For example, if an Asham guilt offering was intermingled with a Shelamim peace offering, the potential problem is that the Asham is consumed in one day, while the Shelamim for two days. While technically one could play it safe by offering the sacrifice conditionally—be it one or the other—being careful to consume it within the minimum window of one day, the Rabbis of the Mishna hold this is not an acceptable solution. Why? Because on the chance that it is indeed a Shelamim, you are arbitrarily reducing the amount of time for consumption, which could lead to the leftover meat being destroyed instead of consumed.
However, one might raise the following objection: What if the person was exceedingly careful and made sure to consume all the meat within the one-day time limit? This way, no meat whatsoever is being destroyed unnecessarily. The simple answer could be that the rabbis were still concerned that there would be neglect, the quicker eating would not be achieved, and in the end the meat would unnecessarily go to waste because it could have been eaten on day two if it was known for sure to be an Asham, and now it is not being consumed.
However, the Sefas Emes (Acharei Mos) offers a subtle philosophical and mystical answer: The influence—or hispashtus—of the holiness of the Shelamim dictates a different boundary and length of time for eating than the Asham. The amount of days is not a triviality. In some way, the rule of the ritual is dictating that the one who offers the Shelamim sacrifice be engaged and under the influence of that particular meditation process for a two-day period, unlike the Asham, which is for one day. None of that should be cut short by rushing to eat it in one day. It is not forbidden to eat it in one day, and it is perfectly fine to do so, but it should not be boxed into one day. There is something about the meditational experience of two days that is part of the process of Shelamim.
The lesson from this idea is powerful. Boundaries must be respected—not just between that which is profane and holy, but even between various levels of holiness. And even something externally less holy, such as an Asham versus a Shelamim, its experience and its holiness occupy their own plane and should not be blended or confused. When it comes to certain matters of recognition of holiness, “playing it safe” is not the desired outcome. Rather, each experience on its own level, whether it be more or less holy, more severe or less severe, should be experienced authentically in its particular nature.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com