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:
Se lo ha massacrato non per i suoi mangiatori [ad esempio, per un uomo malato, un vecchio e un bambino, che non può mangiare una carne di dimensioni olivastre, e non ce ne sono altri contati per loro ma loro, è pasul (inadatto ), scritto (Esodo 12: 4): "Conta un uomo secondo il suo mangiare" —uno che è in grado di mangiare.], e non per quelli contati per essa [cioè, se una società fosse contata per essa e la massacrasse per un'altra società], per i non circoncisi, [cioè per gli israeliti i cui fratelli morirono a causa di circoncisione (in modo che non fossero circoncisi), essendo questi inadatti a mangiare il Pesach, scritto (Esodo 12:48): "E nessuno incirconciso ne mangerà."], e per l'impuro [Anche loro, è vietato mangiare cibo consacrato, e se ne accontentano, se lo fanno] (se lo ha massacrato per uno di questi), è pasul. (Se lo ha massacrato) per i suoi mangiatori e non per i suoi mangiatori, per quelli contati per esso e per quelli non contati per esso, per i circoncisi e i non circoncisi, per gli impuri e i puliti, è kasher. [e non è come "lishmo e non lishmo", che è pasul. Perché lì il p'sul è nel suo corpo, cioè il pensiero invalidante si riferisce al corpo dell'offerta, ma con "per i suoi mangiatori e non per i suoi mangiatori, ecc.", Il pensiero invalidante non si riferisce al corpo di l'offerta, ma a qualcosa al di fuori di essa.] Se la massacra prima di mezzogiorno, è pasul, viene scritta (Esodo 12: 6): "verso sera". Se lo ha massacrato prima che la tamide sia kasher, fintanto che qualcuno mescola il suo sangue [in modo che non si congeli, in modo che sia adatto per l'irrorazione] fino a quando il sangue della tamid non è stato spruzzato. E se fosse spruzzato [prima del sangue della tamide], è kasher. [Anche se il Pesach segue la tamide, essendo scritto in riferimento al Pesach (Deuteronomio 16: 6): "la sera" (Esodo 12: 6): "verso sera" non è invalidato da ciò.]
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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