Beitzah 21A

הורצה, על מנת להקטיר אימורין לערב. אם זרק, דיעבד ⁠— אין, לכתחלה ⁠— לא! בשלמא לרבא ניחא, אלא לרבה בר רב הונא קשיא! קשיא. ואיבעית אימא: שאני שבות שבת משבות יום טוב.

the offering is accepted on condition that he burn the sacrificial parts that are brought upon the altar in the evening and not during the day. The wording of the baraita indicates that if the meat may not be eaten on that day, then only if he already sprinkled the blood, i.e., after the fact, yes, it is permitted; however, he may not sprinkle it ab initio. Granted, according to the opinion of Rava it works out well, but according to the opinion of Rabba bar Rav Huna, it is difficult. The Talmud comments: Indeed, it is difficult. And if you wish, say instead: A rabbinic decree concerning Shabbat is different from a rabbinic decree concerning a Festival, as the rabbis were more stringent with regard to Shabbat than with regard to Festivals.

בעא מניה רב אויא סבא מרב הונא: בהמה חציה של גוי וחציה של ישראל, מהו לשחטה ביום טוב? אמר ליה: מותר. אמר ליה: וכי מה בין זה לנדרים ונדבות? אמר ליה: עורבא פרח!

§ Rav Avya the Elder raised the following dilemma before Rav Huna: If an animal is owned in partnership, half of it belonging to a non-Jew and half of it to a Jew, what is the halakha with regard to slaughtering it on a Festival? Rav Huna said to him: It is permitted. Rav Avya said to him: And what is the difference between this case and that of vow-offerings and gift-offerings? Vow-offerings and gift-offerings are similar to jointly owned animals, as part of the animal is sacrificed upon the altar while the other part is eaten by the owner and the priest. Why, then, is it not similarly permitted to slaughter them on a Festival? Seeking to distract Rav Avya so that he need not answer his question, Rav Huna said to him: Look, a raven flies in the sky.