תלמוד על פסחים 156:2

Rebbi Eleazar said, the Mishnah is about one “which comes in impurity from the start.”¹⁰⁰Tosephta 6:1. But if it came in purity and then became impure, it cannot be eaten in impurity. “If it was slaughtered in purity but then the public became impure, the blood shall be poured in purity¹⁰¹Obviously if everybody is impure, the blood in the vessel carried by the impure Cohen cannot remain pure. One has to read with the Tosephta: impure. but the meat not eaten in impurity.” (Should one not say the same for pouring?¹⁰²Text written by the scribe and deleted by the corrector; missing in K, which supports the corrector’s text. There seems to be no reason why the blood could be poured in impurity if the blood is only needed to permit the meat to be consumed when the meat is forbidden for consumption.) [Rebbi La in the name of Rebbi Joḥanan: It is Rebbi Nathan’s, as Rebbi Nathan said, one has fulfilled his duty by pouring without eating¹⁰³Babli 78b. The pouring of the blood frees the group subscribing to this particular Pesaḥ from having to bring another animal at the Second Pesaḥ.. “If it was slaughtered in purity but then the blood collected became impure¹⁰⁴This sentence does not make any sense, although it is confirmed by the editio princeps of the Tosephta (6:1). One has to read with K and the Tosephta mss. either וצבור or והציבור: “If it was slaughtered in purity but then the public became impure, the blood may be poured in impurity but the meat may not be eaten in impurity.”, the blood may be poured in impurity but the meat may not be eaten in impurity.” Rebbi Jeremiah in the name of Rebbi Joḥanan: Because of the bad impression, lest they say, we have seen a Pesaḥ brought in purity which was [poured] {eaten}¹⁰⁵As the following shows, one has to prefer {the text of K} over [the corrector’s text]. in impurity. Then should not the blood be poured in impurity?] Lest they say, we have seen a Pesaḥ brought in purity for which it was poured in impurity. You have to end up saying that it is Rebbi Nathan’s. Rebbi Nathan agrees for a sick or an old person¹⁰⁶R. Nathan only declares pouring the blood as sufficient if at the start there was a possibility that the meat would be eaten, “since from the start this is what it is for.” If nobody in the group is able to eat a full olive-sized piece, there can be no Pesaḥ.. Rebbi Nathan agrees for a group whose officiant became impure¹⁰⁷If the slaughterer makes the sacrifice impure, there can be no pouring of the blood., that they are pushed to the Second Pesaḥ. Rebbi Nathan agrees for a group where a wart was found¹⁰⁸If the animal from the start was unfit to be a sacrifice, there can be no sacrifice., that they are pushed to the Second Pesaḥ.