Query: If a person did not sacrifice his Korban Pesach at the correct time (14th of Nisan), has he transgressed the prohibition of Bal Te'acher?

Answer: There is a Beraisa that teaches that one does transgress for the Korban Pesach, and it certainly refers to when he did not bring it at its correct time. (If it was referring to not at its correct time, i.e. at another time in the year, it is automatically a Korban Shelamim and would not need to be taught.)

R. Shmuel son of R. Yosa bei R. Bun: It would still need to be taught, as otherwise, one would have said that if it was lost and later found after the owner gained atonement, that it itself is brought as a Shelamim.

If so, we still have the query of whether a person transgresses Bal Te'acher if he did not sacrifice his Korban Pesach at the correct time...?

Query (to R. Zeira): If a person went to the Temple between one festival and the next, has he transgressed a positive Mitzvah ("U'Vasa Shama'' - "and you shall come there'') by refraining from bringing his sacrifice?

Answer (R. Ba - Beraisa): A Chagigah sacrifice that was not brought on the first festival may be brought on the second one (but not before this). Would we permit him to transgress (if he came between one festival and the next one)? Rather, it must be that he does not transgress.

Answer #2: The Pasuk states (Devarim 23, 24), "And you shall do'' - is a positive Mitzvah; "you shall guard'' - is a negative Mitzvah. If we have already learned from the Pesukim (Bal Te'acher and U'vasa Shama) that he only transgresses after 3 festivals; if so, what is this Pasuk teaching us? That he transgresses a positive and negative Mitzvah.

Rejection (R. Avin quoting Rabbanan of Bavel): The case is when a person said, "I am obligated to bring an Olah offering on Monday''. When Monday passes and he does not bring it, he has transgressed.

If the year ended (without passing through a festival - as will be explained), he transgresses after that last day and transgresses again every day after that. It should be the same for festivals - he transgresses after the third festival and then again transgresses after each festival that follows.

Question (R. Bun bar Chiya): If he completed the year on Shavuos, could one say that he has transgressed? (He cannot bring a volunteer offering on Shavuos itself, so how could he have transgressed?)

Answer: It is like the Pasuk that states (Shemos 23, 18), "You shall not leave over the fat of my festive offering (of the 14th) until the morning'' - (this implies that one my burn the limbs throughout the night of the 15th) - but can the limbs of that sacrifice be burned on Yom Tov?

Resolution (R. Abahu): The case is when the 14th occurs on Shabbos - and one may burn the limbs from Shabbos on Yom Tov.

Question: If the 14th occurs on Shabbos, there is no Chagigah brought!

Answer: The Torah instructed that one should bring it before Yom Tov in order not to transgress Bal Talin - the prohibition of leaving it overnight; here also, bring it before Shavuos in order not to transgress Bal Te'acher (when you refrain from bringing it on Yom Tov).

Rejection (R. Chanina): (Really, it could be referring to the 14th occurring on Shabbos) - if a person transgressed and brought the Chagigah, it would be valid; therefore the Pasuk needs to teach that one transgresses if he leaves it over until the morning (even though the Korban is valid).

The Pasuk states (Devarim 15, 20), "...before Hash-m your G-d you shall eat it each year'' - a year for it and a year for its replacement; a year for an unblemished and a year for a blemished animal; a year for a firstborn and a year for other Kodshim. "Each year'' teaches that the firstborn may be eaten for two days (and one day) and over two years.

Question: How could this be? If he slaughtered it on Erev Rosh Hashanah (i.e. the last day of its year), he may eat it on Erev RH and on RH.

Beraisa (R. Yishmael): If it received a blemish 15 days before the end of its first year, (we count 30 days from when he received it) and he has until 15 days after that year.

R. Ila: This teaches that it is not clear cut that the Torah gave an blemished animal a year (and no more - otherwise, even if it received a blemish at the end of the year, he could not complete the 30 days).

Support (R. Yosa - Beraisa): 'One may keep a firstborn animal nowadays (when there is no Temple), even for 4 or 5 years before showing it to an expert.' What is the case? If it is unblemished, this has already been taught. Rather, it must be referring to a blemished animal. This shows that its year is not clear cut.