Halakhah su Deuteronomio 14:23

And after it has been explained that His saying, "Do not eat any of it raw or boiled" is [only] one commandment; and likewise all of the negative commandments that arise from the prohibition for the nazirite of all that comes out from the vine are one commandment, since they are all details, as is explained in the Gemara; and they likewise said that, "any leaven and any honey," is one commandment - we should also count, "No Ammonite or Moabite shall be admitted" (Deuteronomy 23:4), as one commandment. And likewise, His saying, "You shall not ill-treat any widow or orphan" (Exodus 22:21). And likewise, His saying, "You shall not subvert the rights of the stranger or the orphan" (Deuteronomy 24:17). And likewise, His saying, "he may not diminish her food, her clothing or her conjugal rights" (Exodus 21:10). Each of these negative commandments is one commandment. This means to say that each of these is exactly like, "Do not eat any of it raw or boiled in any way," and like, "for no leaven or honey may be turned into smoke as an offering." There is no difference between them. And likewise, His saying, "You shall not bring the fee of a prostitute or the sale revenue of a dog" (Deuteronomy 23:19), is one commandment. And likewise, His saying, "Drink no wine or other intoxicant, etc. And to differentiate [...] And to instruct" (Leviticus 9-11). That is to say, with one negative commandment did He prohibit [a priest] to enter the Sanctuary or to give instruction while drunk. And that is one of the divisions of the second type of general negative commandments. And the second division is [made up of cases with] words exactly like those of the previous division. However [in such cases], it is the traditionally received explanation that we give separate lashes for each and every one of those connected matters. And that is that when he does them all - even at one time - he is given lashes for each and every one as a distinct prohibition. Of this type is His saying, "You may not eat within your gates of the tithes of your new grain or your wine or your oil" (Deuteronomy 12:17). They said in Keritot (Keritot 4b), "[If one] ate the tithe of grain, wine, and oil (outside Jerusalem), he is liable [separately] for each and every one." And they raised a difficulty and said, "But is one given lashes for a general negative commandment?" And the answer was, "The verse is written superfluously. How is this? It is written, 'And you shall eat before the Lord your God, in the place where He shall choose to cause His name to dwell there, the tithe of your grain, etc.' (Deuteronomy 14:23); why did He need to come back and write, 'You may not eat within your gates?' And if you shall say that it is to [make it into a full-fledged] negative commandment - if so, let the verse say, 'You may not eat them within your gates.' Why did the verse need to go back and write all of them ('your new grain or your wine or your oil')? We hear from this, that it is to separate [it into three distinct commandments]." And there, after give and take, it is clarified that it was not necessary for Him to say, "and parched grain" (Leviticus 23:14), such that it was truly mentioned to separate - that one would be liable for parched grain on its own. And in the Talmud, they asked by way of rejection, "Maybe one is separately liable to receive lashes for parched grain" - for it is truly mentioned for this - "whereas for bread and fresh stalks, one is [only] liable for one [set of] lashes?" So they answered, "For what law did the Merciful One write, 'parched grain,' in between [the others]? To tell you that one who eats bread, parched grain and fresh stalks is liable for each and every one [individually]."

And the commandment of the sanctification of the first-born pure animal is practiced according to the Torah in the Land of Israel alone, at all times; and like the rabbis expounded (Temurah 21b, and see Mishneh Torah, Laws of Firstlings 1:5), "From that which it is written (Deuteronomy 14:23), 'And you shall eat in front of the Lord, your God, the tithes of your new grain and wine and oil, and the first-born of your herds' - it compares, etc." And rabbinically even outside the Land and with males and females, whether [of] Israelites, [of] priests or [of] Levites (Bekhorot 13a). And even though a first-born that is born to a priest is his, nonetheless he is obligated to sacrifice its fat and its blood and to eat the meat according to the laws of first-borns. But the first-born of a man and the [first-born] of a donkey are not practiced with a priest or a Levite, as we will write with God's help. And this is from the commandments mandated as a result of something [that happened historically].

That is that He commanded us to consecrate firstborn animals - meaning, to separate and designate them for what is appropriate for one to do with them. And that is His, may He be blessed, saying, "Consecrate to Me every firstborn" (Exodus 13:2). And it is explained in the Torah that these animals are only cattle, sheep and the species of donkeys. And this command about the firstborn pure animal was already repeated - and that is the commandment that we are speaking about now - when He said, "Every firstborn that is born, etc." (Deuteronomy 15:19). And this law of the firstborn pure animal is that they bring it to the priest, he offers its fat and its blood, and they eat the rest of it in Jerusalem. And the regulations of this commandment have already been completely explained in Tractate Bekhorot. And at the end of Tractate Challah (Mishnah Challah 4), it is explained that this commandment is only practiced in the Land. And the language of the [Sifrei] (Sifrei Devarim 106:2) is, "I might think that one brings the firstborn from outside of the Land (to be sacrificed). [Hence] we learn to say, 'And you shall eat before the Lord, your God [...] the tithe of your grain [… and the firstborn]' (Deuteronomy 14:23). From the place where you bring the grain, you bring the firstborn." Behold it has been made clear to you that that this commandment is only practiced in the Land - whether the Temple is in existence or whether it is not in existence, like it is [not in existence] now in our times - like the tithe of grain. (See Parashat Bo, Re'eh; Mishneh Torah, Firstlings 1.)