Talmud su Deuteronomio 16:1

HALAKHAH: ⁴⁷Babli Zevaḥim 7b. The topic here really is Mishnah Zevaḥim 1:1: “All sacrifices which were not slaughtered specifically for the benefit of their owners are qualified except for Pesaḥ and purification offerings.” In all matters of required intent, the rules for Pesaḥ and purification offerings are equal. From where that he must slaughter it for its purpose? Rebbi Abba in the name of Rav: And you shall say, a Pesaḥ slaughter it is⁴⁸Ex. 20:27. Quoted in this sense in Mekhilta dR. Simeon ben Yoḥai (p. 26, line 20).; to imply that if he slaughtered it for the purpose of Pesaḥ it is Pesaḥ, otherwise it is not Pesaḥ. From where the remainder of its actions? You shall make [a Pesaḥ]⁴⁹Deut. 16:1. The unspecific עשה always is interpreted to include all necessary actions., that all its actions shall be for the purpose of Pesaḥ. But then also the burning of its parts⁵⁰Greek αἱ μοῖραι [τοῦ θεοῦ], the fat which is forbidden for human consumption.? The verse says, slaughter But then also the burning of its parts⁵⁰Greek αἱ μοῖραι [τοῦ θεοῦ], the fat which is forbidden for human consumption.? The verse says, slaughter⁵¹זבח indicates slaughter in preparation of a meal; often “sacrifice of which at least a part is consumed as sanctum”; whereas שחט (سحط) specifically means “to cut the throat”.. Since slaughter is particular in that it invalidates expiation⁵²Since it is spelled out that the blood is it which atones for the soul(Lev. 17:11), if anything goes wrong in any action necessary up to the pouring of the blood on the altar’s wall the sacrifice is invalid, but nothing that happens afterwards can invalidate the offering. If the parts to be burned become impure, they have to be burned outside the Temple district but the sacrifice remains valid., this excludes the burning of its parts which does not invalidate expiation.

From where for purification offerings? He shall slaughter it as purification offering⁵³Lev. 4:33.. From where the remainder of its actions? [He]shall make⁴⁹Deut. 16:1. The unspecific עשה always is interpreted to include all necessary actions. one as purification offering⁵⁴There is no verse exactly as quoted in the text. The reference seems to be to Lev.16:30, the Cohen shall bring one as purification offering.. But then also the burning of its parts⁵⁰Greek αἱ μοῖραι [τοῦ θεοῦ], the fat which is forbidden for human consumption.? The verse says, he shall slaughter. Since slaughter is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

It was stated: One does not intercalate in the Sabbatical Year [nor in the year following the Sabbatical;]⁹¹Corrector’s addition, unjustified since the words also are missing in ג and in Peah. but only in other years of a Sabbatical period, but if they did intercalate it is intercalated. Rebbi Mana said, that refers to earlier times when years were in order, but now that years are not in order⁹²Probably this means that since the Roman (Byzantine) government collects taxes from farmers also in the Sabbatical, they are forced to grow produce also in the Sabbatical; there no longer is any reason to treat the Sabbatical differently., the Sabbatical year is like any other year. It was stated: The house of Rabban Gamliel intercalated immediately after the end of the Sabbatical year. Rebbi Avin said, from this⁹³All the previous arguments which prove that the action of the court can free produce from the Biblical obligations of heave and tithes are not relevant since there is a biblical obligation to manipulate the calendar so that Passover should fall in the month of the Spring equinox. Hence, the obligation to intercalate is biblical rather than rabbinic. you do not infer anything. watch the spring month⁹⁴Deut. 16:1.. Watch it that it should come in its renewal.