Bekhorot 27b — the Talmud in English

And is it so that

at the present time

purification sprinkling

of the cow’s water

do we have?

And if so, the same law applies: he does not require sunset.

Rami bar Hama said to him: Does the master not take heed of the elder?

And should we not take heed of the honor of Rabbi Amram, who is not here, and issue a ruling in his presence?

Meanwhile, Rabbi Amram came. He said to them: Thus said Rav: One impure through a corpse immerses and eats teruma of outside the Land.

And he held that immersion is required, but sunset is not required.

And the halakha is not in accordance with him.

Rather, one impure through a corpse does not require immersion.

Mar Zutra said in the name of Rav Sheshet: One impure through a creeping creature —

immerses and eats teruma of outside the Land.

For he holds that immersion is required.

And the halakha is not in accordance with him.

And he does not require immersion.

We learned in the Mishna:

The firstborn is eaten year by year:

And we infer:

Since it says

in the Mishna

“If a blemish arose in it within its year

he may keep it for all twelve months.”

Does this mean —

that we count according to its own year.

That is, the year that is counted for it is from the time of its birth and not from Tishrei to Tishrei. Therefore, the tanna wrote: a blemish arose in it within “its year.”

And we inquire:

From where are these matters?

And we explain:

For Rav Yehuda said in the name of Rav: For the verse says, “Before the Lord your God you shall eat it year by year.” Which is the year that enters into its fellow?

For this is the implication of the wording “year by year.”

You must say: the year of the firstborn.

For the year of the firstborn enters into the year of the world-count.

The school of Rabbi taught

that we derive another matter from this verse, and expound it as follows:

“Year by year” —

one day in this year, and one day in that year.

It taught concerning the firstborn that it is eaten for two days and one night.

For if he slaughters the firstborn on the final day of its year [from the day on which it was born], he has one day in this year in which to eat it, namely, the final day of its first year, and one day in this year — on the first day of the second year. For this is the time for eating the firstborn: two days and one night.

And we inquire:

And according to the school of Rabbi, from where do they derive

that the year of the firstborn is counted according to its years?

And we answer: The school of Rabbi

derives it from sacrificial offerings.

For all sacrificial offerings are reckoned for them according to their year. [For example, where a lamb that is one year old is required — we follow its own year.]

And we raise another objection:

And as for sacrificial offerings themselves, from where do we know

that they are reckoned according to their year?

Rav Aha bar Yaakov said: The verse says, “One lamb, in its year.”

And it implies:

its year —

its own, and not the year of the world-count.

And we raise a further objection:

And Rav,

who derives from the verse “Before the Lord your God you shall eat it year by year” that it means its own year — this matter, that the firstborn

is eaten for two days and one night —

from where does he derive it?

And we answer:

He derives it

from this verse stated concerning the firstborn:

“And their flesh shall be yours, like the breast of waving and like the right thigh;

yours shall it be.”

The verse likened it

the firstborn

to the breast and thigh of peace-offerings. Just as there

their time of eating

is two days and one night, so here

concerning the firstborn, its time of eating

is two days and one night.