Talmud su Deuteronomio 15:20

It is written⁸⁷Deut. 15:20, referring to the firstling of animals acceptable on the altar.: Before the Eternal, your God, you shall eat it year by year. A year for itself, and a year for its substitution⁸⁸While it is prohibited to substitute another animal for one that either was dedicated or is automatically dedicated (such as the firstling or the tithe animal), the substitution is not invalid but the substituted animal becomes dedicated under the rules applying to the original one (Lev.27:10), but for the substitute the year is counted only from its dedication.. A year for the unblemished and a year for the blemished⁸⁹Since the defective firstling also may not be used for work but must be consumed as profane food, the time limit imposed on the unblemished firstling, one year, also applies to the blemished one. Sifry Deut. 124.. A year for the firstling and a year for sancta⁹⁰A dedicated animal must be sacrificed within one year, even if this year does not comprise three holidays, as explained in the sequel.. Year by year, this teaches that the firstling is eaten for two days⁹¹While for all sacrifices detailed in Lev. the maximum time allowed for consumption is indicated, nothing is stated in this respect for the firstling, whose rules are given in Ex. and Deut. From the double mention of “years” it is inferred that the firstling can be eaten in two different years and therefore also on two different days. Accordingly, it may be eaten on 2 consecutive days and this therefore also is the maximum. Sifry Deut. 125; Babli Bekhorot 27b, Temurah21b. and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear⁹²The deduction from the verse is informal support for common practice, not an explicit biblical rule.. Rebbi Yose said, a baraita supports Rebbi Ila: Today⁹³In the absence of a Temple. Babli Bekhorot28a. one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said⁹⁴Since nothing can be done with a male firstling of cattle and sheep than to bring it as a sacrifice and eat it in purity, in the absence of a Temple, by the simple meaning of the verse it has to be kept indefinitely until it develops a blemish. Therefore the only new information of the baraita is that even as blemished animal it can be kept indefinitely, and need not immediately to be certified by a competent authority as blemished and permitted to be slaughtered and consumed.. But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year⁹⁵Following the Sages, the sequence of three holidays always is less than a year. Babli 6b.. Year without holidays? There⁹⁶In Babylonia., they said, explain it if it was too young for Passover⁹⁷No animal may be sacrificed younger than 8 days old (Lev. 22:27). If the animal was born shortly before Pesaḥ it becomes a possible sacrifice only later. By the time of the next Pesaḥ, more than a year will have elapsed.. As you are saying there, what is suitable for part of the year is suitable for the year⁹⁸As will be shown in the next paragraph, the year of the firstling is counted from the date of its birth, not the date of its becoming an acceptable sacrifice; disputed by the Babli, 6b/7a., so say here also, what is suitable for part of Passover is suitable for Passover⁹⁹Since the additional sacrifices of a pilgrim to the Temple must be brought during the holiday week, not on the first day, there is no reason to count Passover as valid first holiday in the sequence. Therefore the Babylonian argument is incorrect.. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.¹⁰⁰This presupposes a variable calendar, based on observation of the new moon. Pentecost is the 50th day after the first day of Passover. In the current calendar, where Nisan always has 30 days and Iyar 29, Pentecost is on the 6th of Siwan. If both months have 29 days, it will be on the 7th; if both have 30 days, it will be on the 5th. Babli 6b; cf. Halakhah 4.