ואיבעית אימא כולה בטומאת בשר והיכא הותרה בטומאת פסח דתנן פסח הבא בטומאה נאכל בטומאה שלא בא מתחילתו אלא לאכילה
For we learned: The Paschal lamb which comes [if offered] in uncleanness is eaten in uncleanness, for at the very outset it did not come for [aught] except to be eaten.<span class="x" onmousemove="('comment',' V. infra 76a.');"><sup>2</sup></span> R'Huna son of R'Joshua raised an objection: If a Paschal lamb has passed its year<span class="x" onmousemove="('comment',' It became a year old on the first of Nisan, and was then set aside for the Passover sacrifice. Since a year is the extreme limit for such (v. Ex. XII, 5: a male of the first year) , it automatically stands to be a peace-offering, being unfit for its original purpose.');"><sup>3</sup></span> and he [its owner] slaughtered it at its own time<span class="x" onmousemove="('comment',' I.e., on the eve of Passover.');"><sup>4</sup></span>
Jerusalem Talmud Pesachim
Rebbi Simlai came to Rebbi Jonathan. He said to him, teach me homiletics. He answered him, I have a tradition from my forefathers not to teach homiletics either to a Babylonian or to a Southerner, since they are gross in spirit and have little learning. And you are from Nahardea and live in the South. He said to him, tell me this one thing, what is the difference between “for its purpose and not for its purpose” and “for those who eat it and those who cannot eat it”? He answered him, “for its purpose and not for its purpose”, the disqualification is intrinsic. “For those who eat it and those who cannot eat it”, the disqualification is of others. “For its purpose and not for its purpose”, you cannot pick out the disqualified from the qualified. [“For those who eat it and those who cannot eat it”, you can pick out the disqualified from the qualified.] “For its purpose and not for its purpose”, applies to all sacrifices; “for those who eat it and those who cannot eat it” applies only to the Pesaḥ.
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