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:
Si lo mató no para sus comedores [p. Ej., Para un hombre enfermo, un anciano y un niño, que no pueden comer una carne del tamaño de una aceituna, y no hay otros contados por él sino ellos, es pasul (no apto ), está escrito (Éxodo 12: 4): "Un hombre según su alimentación contarás" —uno que es capaz de comer.], y no para aquellos contados por él [es decir, si una compañía fuera contada por él y la matara por una compañía diferente], por los incircuncisos, [es decir, por israelitas cuyos hermanos murieron a causa de circuncisión (para que no fueran circuncidados), siendo estos no aptos para comer el Pesaj, está escrito (Éxodo 12:48): "Y nadie incircunciso comerá de él"], y para los inmundos [Ellos también, se les prohíbe comer alimentos consagrados, e incurren en kareth si lo hacen] (si él lo sacrificó por cualquiera de los anteriores), es pasul. (Si lo mató) para sus comedores y no para sus comedores, para aquellos contados para él y para aquellos que no lo cuentan, para los circuncidados y los no circuncidados, para los inmundos y los limpios, es kasher. [y no es como "lishmo y no lishmo", que es pasul. Porque allí el p'sul está en su cuerpo, es decir, el pensamiento invalidante se relaciona con el cuerpo de la ofrenda, pero con "para sus comedores y no para sus comedores, etc.", el pensamiento invalidante no se relaciona con el cuerpo de la ofrenda. la ofrenda, pero a algo fuera de ella.] Si la mataba antes del mediodía, es pasul, está escrito (Éxodo 12: 6): "hacia la tarde". Si lo mató antes del tamid, es kasher, siempre que alguien agite su sangre [para que no se congele, de modo que sea apta para rociar] hasta que la sangre del tamid haya sido rociada. Y si fuera rociado [antes de la sangre del tamid], es kasher. [Porque aunque el Pesaj sigue el tamid, está escrito con respecto al Pesaj (Deuteronomio 16: 6): "en la tarde" (Éxodo 12: 6): "hacia la tarde", no se invalida por lo tanto.]
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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