Deuteronómio 15:19 Referencias del Talmud: Jerusalem Talmud Shekalim, Jerusalem Talmud Orlah, Jerusalem Talmud Maaser Sheni & Jerusalem Talmud Shabbat

There, we have stated: “Any born from the first of Tishre until the 29^th of Elul combine; five before New Year’s day and five after New Year’s day do not combine. Five before the threshing floor and five after the threshing floor do combine²¹Mishnah Bekhorot9:5. A general rule for all tithes is that they have to be given separately for each year. This is inferred from Deut. 14:22, referring to agricultural tithe, which has to be given year by year. The tax year for animal tithe is defined as from Tishre 1 to Elul 29..” Rebbi Yose said, this implies that the rules of animal tither are neither like those of germinating²²The tax year for tithe from the yield of trees (rabbinic except for olive oil) is defined as from Shevat 15 to Shevat 14; for these purposes a fruit is defined as in existence if it started growing after the flower lost its leaves. The equivalent for animals would be a visible pregnancy. nor like those of a third²³Agricultural produce (Biblically, grain) has to be given if it is harvested when barely edible, one-third ripe. Its year is from Tishre 1 to Elul 29.. If you would say like germinating, it should state, all whose pregnancy starts from the 29^th of Elul. If you would say like a third, it should state, up to the 22^nd24. Rebbi Shammai in the name of Rebbi Abun bar Ḥiyya: Like the third, they made it following Rebbi Simeon, since Rebbi Simeon said, {an animal} before its time enters the corral to be tithed²⁵He holds that the tithe is not slaughtered at the moment it is selected; at all times it is a prospective sacrifice. Babli Bekhorot21b.. Rebbi Mana met Rebbi Shammai; he asked him, did you say that? He told him, yes. He answered, but did we not state, “Ben Azzai says, those born in Elul are to be tithed separately.¹³Mishnah Bekhorot8:5. The text quoted here is the Mishnah text; nevertheless it seems that the statement from Mishnah Roš Haššanah1:1, quoted in B, that R. Eleazar (ben Shamua) and R. Simeon fix the date at the first of Tishre, has to be included here. From here on the text is copied in Roš Haššanah1:1 (Note 148).” Not even if it was born up to the 29^th of Elul? Could you say that Ben Azzai follows Rebbi Simeon²⁶Since it was explained in the preceding paragraph that Ben Azzai follows neither R. Simeon nor his opponents; his statement has to be acceptable to both parties.? You have to say, he follows the rabbis. Just as you say following the rabbis, he leaves them for the next year and they will be tithed with the others of their year²⁷An animal born between 23rd and 29th of Elul for Ben Azzai according to the rabbis has to be tithed the following year with the animals born the next year during Elul 1–22., so you have to say following ben Azzai, he leaves them for the next threshing floor²⁸Which is a preferred but not obligatory date for tithing. and they will be tithed with those from Elul. Rebbi Huna said, this implies that the days of a firstling while he still is before its time²⁹The first 7 days of its life. The firstling has to be delivered to a Cohen during its first year. are counted for its year. Rebbi Mana said, my father Rebbi Jonah understood this from the following³⁰Deut. 15:19. Since only its date of birth is mentioned. The firstling automatically is a dedicated sacrifice, and neither may nor can be selected.: Any male firstling which is born to your cattle and small cattle, etc. How is this? You count its year from the moment it is born.

MISHNAH: If somebody dyes [a thread] the length of a sîṭ⁸²Eleazar Qalir, who represents the Yerushalmi tradition, identifies sîṭ with hand-breadth (סילוק לשבת שקלים). R. Ḥananel (followed by Arukh), defines sîṭ as half a hand-breadth. Rashi (Šabbat 106a) following the Babli defines sîṭ as the distance spanned between thumb and index finger; this is also the definition of Maimonides.. with ‘orlah shells, uses it to weave cloth, and it is not known where it is, Rebbi Meїr says the cloth should be burned but the Sages say it may be lifted by one in 200.
If somebody weaves the length of a sîṭ of firstling’s wool⁸³A firstling may not be shorn (Deut. 15:19). Since a firstling is a sacrifice, nothing from it, other than its meat, may be used. in a cloth, the cloth must be burned; of hair of a nazir⁸⁴It must be used to cook the nazir’s well-being sacrifice (Num. 6:18). or firstling donkey⁸⁵Only if the donkey was not redeemed by a lamb, Ex. 13:13. After redemption, the firstling donkey is fully profane. in sackcloth, the sackcloth must be burned. Of sanctified⁸⁶All sacrifices other than firstlings need a dedication, the “sanctification”. After dedication any profane use is strictly forbidden (cf. Introduction to Tractate Kilaim, second paragraph.) it sanctifies in the most minute amount.

Rebbi Yose in the name of Rebbi Joḥanan: An animal of Second Tithe in Jerusalem following Rebbi Meїr¹²³He holds that tithe money is Heaven’s money and any animal bought with it is not the property of the farmer; cf. Note 6; Demay 1, Notes 185–186. R. Jehudah holds that tithe money and what is bought from it is private property. One must assume that the animal bought either was blemished and could not be a sacrifice or was unblemished but not yet dedicated as sacrifice at the time it had its young. Maimonides (Bekhorot 5:9) follows R. Jehudah here whereas in the rules of Mishnah 1 he follows R. Meїr (Ma‘aser Šeni 3:17). is free from the rules of firstlings¹²⁴These rules apply only to “any male firstling born to your cattle and flock” (Deut. 15:19).; following Rebbi Jehudah it is under the rules of firstlings. Rebbi Jeremiah asked before Rebbi Zeïra: If it gave birth to a firstling, must its sacred parts be brought onto the altar¹²⁵The parts detailed in Lev. 3 which have to be burned on the altar. The question may be asked only according to R. Jehudah.? Did not its sacred parts fall under the rules of Second Tithe and you would hide it from being eaten¹²⁶If the mother is unblemished, her sacred parts already go onto the altar; the calf or lamb should be eaten by the family. How can R. Jehudah cause the family to be slack in their fulfillment of the commandment to eat all food bought with tithe money?? He said to him, if somebody bought meat as meat of desire, would not [the holiness of] Second Tithe have fallen on its sacred parts, would you not hide it from being eaten¹²⁷This sentence is somewhat elliptic. R. Zeïra disagrees with R. Eleazar and holds that meat may be bought with tithe money. The sentence duly expanded should read: “He said to him, if somebody bought meat as meat of desire, would not the holiness of Second Tithe have fallen on its sacred parts [if one had fulfilled the commandment to eat well-being sacrifice]? [By buying an animal as well-being sacrifice] would you not hide its sacred parts from being eaten?” He shows that R. Jeremiah’s argument is inconsistent. If it is preferable to eat sacrificial meat then not all meat should be eaten but part given to the altar.? He said to him, when it was bought, the holiness of tithe left it¹²⁸Since holiness cannot join holiness, the animal must be profane at the moment it is dedicated as well-being sacrifice. Therefore, acquisition must eliminate the holiness of tithe.. Rebbi Yose said, we were not saying so but the Torah did permit to buy from tithe money only well-being sacrifices exclusively¹²²Sifry Deut. 107 explains that from Deut. 14:26 “you have to eat there before the Eternal, your God, and enjoy it you and your family” one concludes that all meat bought with tithe money has to be meat of well-being offerings. Since there is no sacrifice which does not have to be dedicated first, it is logical that the transaction should be void and there is no automatic sacrifice.
The argument assumes that any animal bought with tithe money is without blemish; otherwise, it could not become a sacrifice. The paragraph seems to imply that buying a blemished animal with tithe money is automatically an invalid transaction. Therefore, it seems that the discussion deals with rabbinical, not biblical rules.. What is the difference between them? If it gave birth to a firstling and he dedicated it as well-being sacrifice. For him who says, the Torah did permit to buy from tithe money only well-being sacrifices exclusively, it is offered¹²⁹As a firstling if it was born between the act of buying and the dedication as sacrifice, according to R. Jehudah.. For him who says, when it was bought, the holiness of tithe left it, and it is not offered¹³⁰If the holiness of tithe disappears at the consummation of the sale, it is possible to buy an animal with tithe money only if one states that the dedication should be an immediate consequence of the acquisition. But then the calf falls under the rules of young of sacrifices and not of firstlings..