שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִים וְלִטְמֵאִים, פָּסוּל. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִים וְלַעֲרֵלִים, לִטְמֵאִים וְלִטְהוֹרִים, כָּשֵׁר. שְׁחָטוֹ קֹדֶם חֲצוֹת, פָּסוּל, מִשּׁוּם שֶׁנֶּאֱמַר (שמות יב) בֵּין הָעַרְבָּיִם. שְׁחָטוֹ קֹדֶם לַתָּמִיד, כָּשֵׁר, וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ עַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד. וְאִם נִזְרַק, כָּשֵׁר:
If he slaughtered it not for its eaters [e.g., for a sick man, an old man, and a child, who cannot eat an olive-size of flesh, and there are no others counted for it but they, it is pasul (unfit), it being written (Exodus 12:4): "A man according to his eating shall you count" — one who is capable of eating.], and not for those counted for it [i.e., if one company were counted for it and he slaughtered it for a different company], for the uncircumcised, [i.e., for Israelites whose brothers died because of circumcision (so that they were not circumcised), these being unfit to eat the Pesach, it being written (Exodus 12:48): "And no uncircumcised one shall eat of it."], and for the unclean [They, too, are forbidden to eat consecrated food, and they incur kareth if they do] (If he slaughtered it for any of the above), it is pasul. (If he slaughtered it) for its eaters and not for its eaters, for those counted for it and for those not counted for it, for the circumcised and the uncircumcised, for the unclean and the clean, it is kasher. [and it is not like "lishmo and not lishmo," which is pasul. For there the p'sul is in its body, i.e., the invalidating thought relates to the body of the offering, but with "for its eaters and not for its eaters, etc.", the invalidating thought does not relate to the body of the offering, but to something outside it.] If he slaughtered it before mid-day, it is pasul, it being written (Exodus 12:6): "towards evening." If he slaughtered it before the tamid it is kasher, so long as someone stirs its blood [so that it not congeal, so that it be fit for sprinkling] until the blood of the tamid has been sprinkled. And if it were sprinkled [before the blood of the tamid ], it is kasher. [For even though the Pesach follows the tamid, it being written in regard to the Pesach (Deuteronomy 16:6): "in the evening," (Exodus 12:6): "towards evening," it is not invalidated thereby.]
Tosefta Pesachim
One who slaughtered [the Passover offering] for its purpose but completed [the rituals associated with the sacrifice] for a different purpose -- it is valid because [a sacrifice] is rendered valid through the slaughter. How is it "slaughtered for those who cannot eat it" (Pes. 5:3)? [This applies where] he slaughtered for a sick person or for an elderly person who cannot eat an olive's-bulk. How is it [slaughtered] for "those who are not registered" (ibid.)? [This applies where] he slaughtered it for members of a different collective. [If] he slaughtered for [both] circumcised and uncircumcised, or for [both] impure persons and for pure persons, it is valid. Abba Shaul disqualifies it, and it is logical that it should be disqualified, since [a person's unfit status] at the time [of the sacrifice] disqualifies [a sacrifice], and an uncircumcised person is disqualified *and an impure person is disqualified (following the GR"A). Just as "the time" (i.e., where the butcher both intends that sacrifice be eaten in its proper time and not at its proper time, see Minchat Bikkurim) makes it [disqualified under the principle of] "the part is like the whole," so too an uncircumcised person makes it [disqualified under] "the part is like the whole." Or perhaps look at it this way: Since an impure person and an uncircumcised person are disqualified, just as [partial] impurity does not cause [application of the principle] "the part is like the whole," thus so too a [partially] uncircumcised person does not cause [application of the principle] "the part is like the whole." Let us see to what case it is similar: We derive a matter that does not apply to every offering (i.e., lack of circumcision), from a [different] matter that does not apply to every offering (i.e., impurity), and it is proven from "time," which [also] does not apply to all offerings. Or perhaps look at it this way: We derive a matter which does not permit exception to a general prohibition, from a [different] matter which does not permit an exception to a general prohibition, and it is not proven from impurity, which does permit an exception to a general prohibition.
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Tosefta Pesachim
A Passover offering that was slaughtered in the morning of the fourteenth [of Nissan] that was not [slaughtered] by its name (i.e., it was designated for a different purpose, see Pes. 6:5), Rabbi Yehoshua deems it fit as though it was slaughtered on the thirteenth. Ben Beteira deems it disqualified as though it was slaughtered in the evening. Said Rabbi Yehoshua, "Since on the thirteenth it is not fit [to be a Pesach offering], and on the morning of the fourteenth it is not fit, would you not say that [if it was slaughtered] on the thirteenth for a different purpose it should be deemed valid? [Thus,] even on the morning of the fourteenth, if he slaughtered it for a different purpose, it it valid." [However,] he then reconsidered and instead supported the words of Ben Beteira [which were as follows]: "No. If you hold that on the thirteenth that it is not even somewhat fit [to be designated as a Passover offering], you must say that on the morning of the fourteenth, when it is at least somewhat fit [to be so designated], since it is at least somewhat fit, if it was slaughtered on the morning of the fourteenth for a different purpose, it is disqualified."
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