Bukhari

Hadith Commentary:
In offering the sacrifice (qurbani), along with financial and physical devotion, there is also sympathy and assistance for the needy and the poor, as Allah the Exalted has said:
﴿وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ﴾ ()
And the sacrificial camels, We have made them for you among the symbols of Allah; for you therein is good.
So mention the name of Allah over them as they stand in rows.
Then when their sides have fallen (to the ground), eat from them and feed the contented (who do not ask) and the beggar (who asks).
Thus We have subjected them to you so that you may be grateful.
It is understood from this that you should eat from the meat of the sacrifice yourself, and also feed the poor, the needy, those who ask, and those who do not ask.
The meat of the sacrifice should be divided into three parts:
One part for oneself, one part for friends and loved ones, and one part for the poor and needy.
(Ibn Kathir)

Hadith Commentary:
(1)
Ibn Umar (radi Allahu anhu) used to consume the meat of the sacrifice (qurbani) for only three days, and when those days ended, he would no longer eat the meat of the sacrifice; rather, he would eat bread with olive oil.
It appears that the hadith in which this restriction was lifted did not reach him; if he had known of it, he would not have imposed such hardship upon himself.
(2)
It seems that Abdullah ibn Umar (radi Allahu anhu) considered the meat of the sacrifice (qurbani) and the meat of the sacrificial offering (hady) to be of the same status. This is why, at the end of the hadith, the meat of the sacrificial offering (hady) is mentioned, whereas at the beginning of the hadith, the meat of the sacrifice (qurbani) was discussed.
And Allah knows best. (Fath al-Bari: 10/37)