Kommentar zu Eduyot 7:6
הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי פַּפְּיַס עַל וָלָד שֶׁל שְׁלָמִים, שֶׁיִּקְרַב שְׁלָמִים. שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר שֶׁוְּלַד שְׁלָמִים לֹא יִקְרַב שְׁלָמִים. וַחֲכָמִים אוֹמְרִים, יִקְרָב. אָמַר רַבִּי פַּפְּיַס, אֲנִי מֵעִיד שֶׁהָיְתָה לָנוּ פָרָה זִבְחֵי שְׁלָמִים, וַאֲכַלְנוּהָ בַפֶּסַח וְאָכַלְנוּ וְלָדָהּ שְׁלָמִים בֶּחָג:
R. Yehoshua und R. Papyas sagten über die Nachkommen eines Shelamim (Friedensopfer) aus, dass es als Shelamim geopfert wird. Denn R. Eliezer sagt, dass die Nachkommen eines Shelamim nicht als Shelamim geopfert werden, sondern in den Stall gelegt (und dort gelassen) werden, bis er stirbt—ein Dekret; Denn wenn Sie sagen, dass die Nachkommen eines Shelamim eine Änderung haben (indem sie geopfert werden), wird er kommen, um das (Opfer der) Mutter zu verzögern, bis sie geboren wird, und Herden von Nachkommen aufziehen und kommen, um (ihre Wolle) zu scheren und zu arbeiten Sie]. Und die Weisen sagen (dass die Nachkommen eines Shelamim geopfert werden). R. Papyas sagte: Ich bezeuge, dass wir eine Kuh für ein Shelamim (Opfer) hatten, die wir auf Pesach aßen, und wir aßen ihre Nachkommen als Shelamim auf dem Fest [von Shavuoth. Denn wenn er bis Sukkot warten würde, würde er das positive Gebot übertreten, nämlich. (5. Mose 12: 5-6): "... und du wirst dorthin kommen ... und du wirst dorthin bringen", was impliziert, dass das erste Fest, das du dorthin kommst (nach dem Gelübde), alle für dich bindenden Gelübde dorthin bringt. (Er ist jedoch nicht in Übertretung von [Ebd. 23:22]: "... du sollst nicht zögern, es zu bezahlen", bis drei Feste vergangen sind.)]
Bartenura on Mishnah Eduyot
English Explanation of Mishnah Eduyot
But the sages say: it can be brought.
Rabbi Papias said: “I testify that we had a cow, which was a peace-offering, and we ate it at Passover, and its offspring we ate as a peace-offering at the [next] festival.
This mishnah discusses the offspring of a peace-offering. A peace-offering (shelamim) was a sacrifice that was usually brought either as a voluntary offering, or on festivals. The breast and the right hand leg would go to the priests and the remainder of the animal could be eaten by those who had brought it. The issue in our mishnah is the status of the offspring of an animal that had already been set aside to become a peace-offering. In other words, after the owner declared that he was going to bring the animal to the Temple as a peace-offering, it gave birth.
According to Rabbi Joshua and Rabbi Papias, the offspring of a peace-offering can be brought as a peace-offering. Rabbi Eliezer ruled that it may not be brought as an peace-offering. The Talmud explains that according to Rabbi Eliezer the animal is put into a pen and let to die through starvation. The reason is that if the halakhah were to allow the owner to bring it as a peace-offering he would have incentive to delay bringing the mother , who has already been declared a peace-offering, to the Temple. The owner might wait until she gives birth, perhaps several times, in order that he would be able to bring more peace-offerings (after all he benefits as well by having more meat to eat). This delay in bringing the animal to the Temple would violate a rule in Deuteronomy 23:22 which states that when you offer a voluntary sacrifice, do not delay in bringing it.
The Sages side in this dispute with the testimony of Rabbi Joshua and Rabbi Papias. At the end of the mishnah Rabbi Papias brings his own personal experience of having eaten a peace-offering at one festival and its offspring at the next.