The Gemara on this daf continues its discussion of 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 and the subsequent evening, while the Shelamim for two days with the evening in between. 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 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.
Although this has to do with laws regarding sacrifices in the Temple, there is a modern-day application. This is the reason why it is customary to omit reciting the mizmor le-sodah psalm from pesukei d’zimrah on Erev Yom Kippur and Erev Pesach (Aruch Hashulchan 51:9). The psalm is a liturgical substitute for a thanksgiving offering, which includes chametz loaves. Since by the evening on both of those days it will be forbidden to consume those loaves (either because it is chametz on Pesach or all food is forbidden due to the fast commencing), we never would initially bring a voluntary thanksgiving offering on such a day. This would violate the principle of prematurely limiting the consumption of sacrificial food, since if this thanksgiving offering was brought on a different day, a nighttime-plus-daytime window would also be available for consumption.
Continuing the theme of the Sefas Emes we discussed on yesterday’s daf, each sacrifice’s range of time to eat represents the experience of holiness and influence (hispashtus) that it is supposed to have. The thanksgiving sacrifice too must be given its appropriate range for consumption of an entire day and evening, without placing limits upon it. And, as we noted yesterday, even though a sacrifice might be considered less holy than another, each one’s experience is qualitatively different. So while the thanksgiving sacrifice is part of Shelamim and, generally speaking, is not as holy as Chattas or Asham—such as the latter being consumed only by cohanim, while the former is also consumed by the owner—nevertheless each sacrifice and each level is marked with its unique distinction that is qualitatively different and, for that person in that situation, is required.
To prove this point, the thanksgiving sacrifice has a distinction above and beyond other sacrifices, despite it being in a certain sense of lesser holiness. The Midrash (Vayikra Rabbah 9:7) states that in the future world to come, all prayers will be eliminated except for the thanksgiving prayer, and all sacrifices will be eliminated except for the thanksgiving sacrifice.
Why does it receive this special honor? Shalah (Toldos Adam, Beis Dovid 92) suggests that it is because the thanksgiving sacrifice does not come to fix anything. It is not an offering to commemorate a particular event nor to cleanse any sins. Rather, it is a voluntary, spontaneous outpouring of gratitude to God. In future times where people will not sin and redemption will occur with new ways to understand and celebrate all of them, those sacrifices and/or prayers will be transformed and different. Thanksgiving will still be the same because we can be thankful right now for everything in our current situation, and even in a changed reality, we also will thank just the same.
Showing gratitude for the things in our life is apparently timeless. In that way, the thanksgiving sacrifice and/or the relational process of showing thank you is never limited to any time or space and occupies its own unique level of holiness and experience.
While I did not intend any of this to correspond with the secular Thanksgiving that was observed two days ago, it is interesting that this material came to me at this time.
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