## Pesachim Daf 96a

###### Pesachim 96a:1
[Pesachim 96a:1](https://torahapp.org/share/book/Pesachim/r/96a:1)

מַהוּ? מִדְּאִישְׁתְּרַי טוּמְאַת בָּשָׂר — אִישְׁתְּרַי נָמֵי טוּמְאַת אֵימוּרִין, אוֹ דִילְמָא: מַאי דְּאִישְׁתְּרַי — אִישְׁתְּרַי, מַאי דְּלָא אִישְׁתְּרַי — לָא אִישְׁתְּרַי.

**William Davidson Edition - English:**
**what is** the *halakha*? Are they liable for eating sacrificial meat while they were ritually impure? Do we say that **since ritual impurity of the meat** that is eaten **was permitted, ritual impurity of the** sacrificial **portions** offered on the altar **was also permitted; or perhaps** we say that **what was permitted was permitted,** and **what was not permitted was not permitted?**


###### Pesachim 96a:2
[Pesachim 96a:2](https://torahapp.org/share/book/Pesachim/r/96a:2)

אָמַר רָבָא: מִכְּדֵי טוּמְאַת אֵימוּרִין מֵהֵיכָא אִיתְרַבַּי — מִטּוּמְאַת בָּשָׂר, דִּכְתִיב: ״אֲשֶׁר לַה׳״, לְרַבּוֹת אֶת הָאֵימוּרִין.

**William Davidson Edition - English:**
**Rava said: After all, from where** was the *halakha* pertaining to eating the sacrificial **portions** in a state of **ritual impurity included?** It is derived **from** the *halakha* with regard to eating the **meat** in a state of **ritual impurity, as it is written:** “But the soul that eats of the flesh of the sacrifice of peace-offerings **that pertain to the Lord,** having his ritual impurity upon him, that soul shall be cut off from his people” (Leviticus 7:20); the apparently superfluous phrase “that pertain to the Lord” is there **to include the** sacrificial **portions** and establish that one is liable to receive *karet* for eating these portions in a state of ritual impurity.


###### Pesachim 96a:3
[Pesachim 96a:3](https://torahapp.org/share/book/Pesachim/r/96a:3)

כֹּל הֵיכָא דְּאִיתֵיהּ לְטוּמְאַת בָּשָׂר, אִיתֵיהּ לְטוּמְאַת אֵימוּרִין. כׇּל הֵיכָא דְּלֵיתֵיהּ לְטוּמְאַת בָּשָׂר, לֵיתֵיהּ לְטוּמְאַת אֵימוּרִין.

**William Davidson Edition - English:**
Since this is the source, there is a limitation to the *halakha* pertaining to sacrificial portions: **Anywhere that there is** liability **for** eating the **meat** in a state of **ritual impurity, there is** liability for eating the sacrificial **portions** in a state of **ritual impurity;** conversely, **anywhere that there is no** liability for eating the **meat** in a state of **ritual impurity,** such as in the case of a Paschal lamb offered in a state of ritual impurity, **there is no** liability for eating the sacrificial **portions** in a state of **ritual impurity.**


###### Pesachim 96a:4
[Pesachim 96a:4](https://torahapp.org/share/book/Pesachim/r/96a:4)

בָּעֵי רַבִּי זֵירָא: אֵימוּרֵי פֶּסַח מִצְרַיִם הֵיכָא אַקְטְרִינְהוּ? אֲמַר לֵיהּ אַבָּיֵי: וּמַאן לֵימָא לַן דְּלָא שְׁוִיסְקֵי עֲבוּד?

**William Davidson Edition - English:**
**Rabbi Zeira asked:** With regard to **the** sacrificial **portions of the Paschal lamb** that the Jewish people sacrificed in **Egypt** on the first Passover, just before they left Egypt, **where did they burn them?** The Torah does not say that they constructed an altar for this purpose. **Abaye said to him:** What place is there for such a question? **Who will tell us that they did not make them roasted** and eat them? The Jewish people had not yet been commanded with regard to the *halakhot* of sacrifices; therefore, they presumably did not distinguish between meat and forbidden fats, and they roasted and consumed the entire animal (*Arukh*).


###### Pesachim 96a:5
[Pesachim 96a:5](https://torahapp.org/share/book/Pesachim/r/96a:5)

וְעוֹד, הָא תְּנָא רַב יוֹסֵף: שְׁלֹשָׁה מִזְבְּחוֹת הָיוּ שָׁם: עַל הַמַּשְׁקוֹף, וְעַל שְׁתֵּי הַמְּזוּזוֹת. וְתוּ מִידֵּי אַחֲרִינָא לָא הֲוָה.

**William Davidson Edition - English:**
**And furthermore, Rav Yosef taught** that **there were** three parts of the door upon which the blood was sprinkled that took the place of **three altars there** in Egypt. The blood was applied **upon the lintel and upon the two doorposts; and there was nothing else.** Presumably, the Jewish people did not fulfill any mitzva not explicitly mentioned in the Torah, and since no other altar is mentioned, one can conclude that they did not offer the fats and other sacrificial portions on an altar.


###### Pesachim 96a:6
[Pesachim 96a:6](https://torahapp.org/share/book/Pesachim/r/96a:6)

**מַתְנִי׳** מָה בֵּין פֶּסַח מִצְרַיִם לְפֶסַח דּוֹרוֹת? פֶּסַח מִצְרַיִם מִקָּחוֹ מִבֶּעָשׂוֹר, וְטָעוּן הַזָּאָה בַּאֲגוּדַּת אֵזוֹב, וְעַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת, וְנֶאֱכָל בְּחִפָּזוֹן, בַּלַּיְלָה אֶחָד. וּפֶסַח דּוֹרוֹת נוֹהֵג כׇּל שִׁבְעָה.

**William Davidson Edition - English:**
**MISHNA:** **What** are the differences **between the Paschal lamb** that the Jewish people offered in **Egypt and the Paschal lamb** offered in all later **generations? The Paschal lamb** the Jewish people offered in **Egypt** had to be **taken from the tenth** of the month of Nisan **and required** the people to **sprinkle** its blood **with a bundle of hyssop,** unlike the Paschal lamb in all later years, **and** its blood was also sprinkled **upon the lintel and the two doorposts, and it was eaten with haste;** in addition, the Paschal lamb in Egypt was only **on one night,** whereas **the Paschal lamb** throughout the **generations is observed for seven** days.


###### Pesachim 96a:7
[Pesachim 96a:7](https://torahapp.org/share/book/Pesachim/r/96a:7)

**גְּמָ׳** מְנָא לַן? דִּכְתִיב: ״דַּבְּרוּ אֶל כׇּל עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשׂוֹר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ״. זֶה מִקָּחוֹ מִבֶּעָשׂוֹר, וְאֵין פֶּסַח דּוֹרוֹת מִקָּחוֹ מִבֶּעָשׂוֹר.

**William Davidson Edition - English:**
The Gemara discusses the meaning of this difficult phrase, as obviously, the Paschal lamb is slaughtered on the fourteenth and eaten on the evening of the fifteenth. **GEMARA:** The Gemara asks: **From where do we** conclude that the requirements of the Paschal lamb sacrificed in Egypt do not apply to later generations? **As it is written: “Speak to all the congregation of Israel, saying: On the tenth day of this month they shall take** to them every man a lamb, according to their fathers’ houses, a lamb for a household” (Exodus 12:3); and we derive from the superfluous word “this” that **this** Paschal lamb offered in Egypt had to be **taken from the tenth** of Nisan, **and the Paschal lamb of** later **generations is not taken from the tenth** of Nisan.


###### Pesachim 96a:8
[Pesachim 96a:8](https://torahapp.org/share/book/Pesachim/r/96a:8)

אֶלָּא מֵעַתָּה: ״וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה״, הָכִי נָמֵי — זֶה טָעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה, וְאֵין אַחֵר טָעוּן בִּיקּוּר?

**William Davidson Edition - English:**
The Gemara expresses surprise: **However, if** that is **so,** when the verse states later in the same section: **“And you shall keep it until the fourteenth day of this month”** (Exodus 12:6), **so too** it should be inferred that **this** Paschal lamb in Egypt **requires examination four days prior to** its **slaughter, and no other** offering **requires examination four days prior to** its **slaughter.**


###### Pesachim 96a:9
[Pesachim 96a:9](https://torahapp.org/share/book/Pesachim/r/96a:9)

וְהָתַנְיָא, בֶּן בַּג בַּג אוֹמֵר: מִנַּיִין לְתָמִיד שֶׁטָּעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה, שֶׁנֶּאֱמַר: ״תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ״, וּלְהַלָּן הוּא אוֹמֵר: ״וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר״, מָה לְהַלָּן טָעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה, אַף כָּאן טָעוּן בִּיקּוּר אַרְבָּעָה יָמִים קוֹדֶם שְׁחִיטָה!

**William Davidson Edition - English:**
**But wasn’t it taught** in a *baraita* that **ben Bag Bag says: From where** do we know that **the daily offering requires examination four days prior to** its **slaughter? It is stated** with regard to the daily offering: “Command the children of Israel, and say to them: My food which is presented to Me for offerings made by fire, of a sweet flavor to Me, **you shall safeguard it to sacrifice to Me in its due season”** (Numbers 28:2), **and it states there,** with regard to the Paschal lamb: **“And it shall be for you as a safeguard until the fourteenth day of this month”** (Exodus 12:6). **Just as** in the verse **there,** the Paschal lamb **requires examination four days prior to** its **slaughter, so too here,** the daily offering **requires examination four days prior to** its **slaughter.** There is no inference from the phrase “this month” that the requirement of examining an offering four days before is limited to the Paschal lamb sacrificed in Egypt.


###### Pesachim 96a:10
[Pesachim 96a:10](https://torahapp.org/share/book/Pesachim/r/96a:10)

שָׁאנֵי הָתָם, דִּכְתִיב: ״תִּשְׁמְרוּ״.

**William Davidson Edition - English:**
The Gemara answers: **It is different there,** with regard to the requirement to examine the daily offering four days prior to its slaughter, **as it is written: “You shall safeguard it.”** This *halakha* is derived from a verbal analogy based on the word “safeguard,” which is stated in the context of both offerings.


###### Pesachim 96a:11
[Pesachim 96a:11](https://torahapp.org/share/book/Pesachim/r/96a:11)

וּפֶסַח דּוֹרוֹת נָמֵי, הָכְתִיב: ״וְעָבַדְתָּ אֶת הָעֲבוֹדָה הַזֹּאת בַּחֹדֶשׁ הַזֶּה״, שֶׁיְּהוּ כׇּל עֲבוֹדוֹת חֹדֶשׁ זֶה — כָּזֶה.

**William Davidson Edition - English:**
**Similarly, the Paschal lamb** sacrificed in later **generations** also requires examination four days prior to slaughter, **as it is written:** “And it shall be when the Lord shall bring you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore to your fathers to give you, a land flowing with milk and honey, **that you shall perform this service in this month”** (Exodus 13:5). From here it is derived **that all the services of this month** for all later generations **shall be like this,** including examination of the animal four days prior to sacrifice. Despite the fact that the verse connects the Paschal lamb in later years to the Paschal lamb in Egypt, the requirement to take the animal on the tenth of Nisan applied only on the first Passover.


###### Pesachim 96a:12
[Pesachim 96a:12](https://torahapp.org/share/book/Pesachim/r/96a:12)

אֶלָּא הָהוּא ״הַזֶּה״ — לְמַעוֹטֵי פֶּסַח שֵׁנִי דִּכְווֹתֵיהּ.

**William Davidson Edition - English:**
**Rather,** what does **that** phrase: **“this** month,” stated with regard to the Paschal lamb sacrificed in Egypt, come to exclude? The Gemara answers that it comes **to exclude** the Paschal lamb of **the second *Pesaḥ*, which is similar to it,** as it is also limited to a one day celebration. The Paschal lamb of the second *Pesaḥ* does not require examination four days prior to its slaughter.


###### Pesachim 96a:13
[Pesachim 96a:13](https://torahapp.org/share/book/Pesachim/r/96a:13)

אֶלָּא מֵעַתָּה דִּכְתִיב: ״וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה״, הָכִי נָמֵי דְּזֶה נֶאֱכָל בַּלַּיְלָה, וְאֵין אַחֵר נֶאֱכָל בַּלַּיְלָה?! אָמַר קְרָא: ״וְעָבַדְתָּ אֶת הָעֲבוֹדָה״.

**William Davidson Edition - English:**
Once again the Gemara questions its assertion that the phrase “this month” stated in the context of the Paschal lamb sacrificed in Egypt indicates that its *halakhot* are not relevant to other offerings. **However, if** that is **so,** with regard to that **which is written: “And they shall eat the meat on that night”** (Exodus 12:8), **so too,** should it be inferred that **this** Paschal lamb offered in Egypt **was eaten at night and no other** Paschal lamb offered in later generations must **be eaten at night?** The Gemara answers that **the verse states: “You shall perform** this **service** in this month” (Exodus 13:5), in order to teach that the *halakhot* of the Paschal lamb sacrificed in Egypt apply to later generations as well.


###### Pesachim 96a:14
[Pesachim 96a:14](https://torahapp.org/share/book/Pesachim/r/96a:14)

אֶלָּא ״הַזֶּה״ לְמָה לִי? לְכִדְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי עֲקִיבָא.

**William Davidson Edition - English:**
The Gemara asks: **Rather,** if so, **why do I** need the word **“this”** stated with regard to the Paschal lamb sacrificed in Egypt if all the *halakhot* relevant to that offering apply to the Paschal lambs of later generations? The Gemara answers that the phrase is needed **for** the derivations cited by **Rabbi Elazar ben Azarya and Rabbi Akiva** (see *Berakhot* 9a) with regard to the length of time during which the Paschal lamb may be eaten.


###### Pesachim 96a:15
[Pesachim 96a:15](https://torahapp.org/share/book/Pesachim/r/96a:15)

אֶלָּא מֵעַתָּה דִּכְתִיב: ״וְכׇל עָרֵל לֹא יֹאכַל בּוֹ״, הָכִי נָמֵי דְּ״בוֹ״ אֵינוֹ אוֹכֵל, אֲבָל אוֹכֵל בְּפֶסַח דּוֹרוֹת?! אָמַר קְרָא: ״וְעָבַדְתָּ״.

**William Davidson Edition - English:**
**The** Gemara asks: **However, if** that is **so,** with regard to that **which is written** in the context of the Paschal lamb offered in Egypt: **“And no uncircumcised person shall eat from it”** (Exodus 12:48), **so too,** should it be inferred that the expression “from it” limits the application of the verse and teaches **that “from it,”** the Paschal lamb sacrificed in Egypt, **he** may **not eat, but he** may **eat from the Paschal lamb** sacrificed in later **generations?** The Gemara answers that **the verse states: “You shall perform,”** which teaches that the *halakhot* of the Paschal lamb sacrificed in Egypt apply to later generations as well.


###### Pesachim 96a:16
[Pesachim 96a:16](https://torahapp.org/share/book/Pesachim/r/96a:16)

אֶלָּא, ״בּוֹ״ לְמָה לִי? דְּ״בוֹ״ אֵינוֹ אוֹכֵל, אֲבָל הוּא אוֹכֵל בְּמַצָּה וּמָרוֹר.

**William Davidson Edition - English:**
The Gemara asks: **But** if so, **why do I** need the expression **“from it”** stated here? The Gemara answers that it teaches that **from it,** the Paschal lamb, **he may not eat, but he eats from the *matza* and bitter herbs.** An uncircumcised person is obligated to eat *matza* and bitter herbs on Passover, just like any other Jew.


###### Pesachim 96a:17
[Pesachim 96a:17](https://torahapp.org/share/book/Pesachim/r/96a:17)

אֶלָּא מֵעַתָּה: ״(וְכׇל) בֶּן נֵכָר לֹא יֹאכַל בּוֹ״, הָכִי נָמֵי דְּ״בוֹ״ אֵינוֹ אוֹכֵל, אֲבָל אוֹכֵל הוּא פֶּסַח לְדוֹרוֹת?! אָמַר קְרָא: ״וְעָבַדְתָּ״.

**William Davidson Edition - English:**
The Gemara continues to question: **However, if** that is **so,** when the verse states: **“No stranger shall eat from it”** (Exodus 12:43), **so too,** should it be inferred that it is only **from it,** the Paschal lamb sacrificed in Egypt, **that he** may **not eat, but he** may **eat** from **the Paschal lamb** sacrificed in later **generations?** The Gemara answers that **the verse states: “You shall perform,”** which teaches that the *halakhot* of the Paschal lamb sacrificed in Egypt apply to future generations as well. Consequently, anyone who was prohibited from eating the Paschal lamb in Egypt may not eat it in subsequent years either.


###### Pesachim 96a:18
[Pesachim 96a:18](https://torahapp.org/share/book/Pesachim/r/96a:18)

אֶלָּא, ״בּוֹ״ לְמָה לִי? ״בּוֹ״ מְשׁוּמָּדוּת פּוֹסֶלֶת, וְאֵין מְשׁוּמָּדוּת פּוֹסֶלֶת בִּתְרוּמָה.

**William Davidson Edition - English:**
The Gemara asks: **But** if so, **why do I** need the qualifying phrase: **“From it”?** The Gemara answers: It is **from it,** eating the Paschal lamb, that **apostasy disqualifies,** as the term “stranger” in this context is understood to refer to a Jew whose conduct makes him estranged from God; **but apostasy does not disqualify** one from eating ***teruma*.** Therefore, a priest who has become an apostate may still consume *teruma*.


###### Pesachim 96a:19
[Pesachim 96a:19](https://torahapp.org/share/book/Pesachim/r/96a:19)

וְאִיצְטְרִיךְ לְמִיכְתַּב ״עָרֵל״, וְאִיצְטְרִיךְ לְמִכְתַּב ״בֶּן נֵכָר״. דְּאִי כְּתַב רַחֲמָנָא ״עָרֵל״, מִשּׁוּם דִּמְאִיס, אֲבָל בֶּן נֵכָר לָא מְאִיס — אֵימָא לָא, צְרִיכָא. וְאִי אַשְׁמְעִינַן ״בֶּן נֵכָר״, מִשּׁוּם דְּאֵין לִבּוֹ לַשָּׁמַיִם, אֲבָל עָרֵל דְּלִבּוֹ לַשָּׁמַיִם — אֵימָא לָא, צְרִיכָא.

**William Davidson Edition - English:**
The Gemara continues: **And it is necessary** for the Torah **to write** the prohibition of **an uncircumcised person, and it is necessary** for the Torah **to write** a separate prohibition with regard to **a stranger, as, if the Torah had written** only about **an uncircumcised person,** one might have thought that only he is prohibited to eat from the Paschal lamb **because** the foreskin **is repulsive, but a stranger** who **is not repulsive, say** that he may eat from the Paschal lamb. Therefore, **it is necessary** to teach the case of a stranger. **And if it would have taught us** only the prohibition with regard to **a stranger,** one might have concluded that only he is prohibited from eating the Paschal lamb **because his heart is not** directed **toward Heaven** due to his apostasy, **but** with regard to **an uncircumcised person, whose heart is** directed **toward Heaven, say** that there is **no** prohibition for him to eat the Paschal lamb. Therefore, **it is necessary** to teach also the case of an uncircumcised person.


###### Pesachim 96a:20
[Pesachim 96a:20](https://torahapp.org/share/book/Pesachim/r/96a:20)

אֶלָּא מֵעַתָּה: ״תּוֹשָׁב וְשָׂכִיר לֹא יֹאכַל בּוֹ״, הָכִי נָמֵי דְּ״בוֹ״ הוּא אֵינוֹ אוֹכֵל, אֲבָל אוֹכֵל הוּא בְּפֶסַח דּוֹרוֹת?! אָמַר קְרָא: ״וְעָבַדְתָּ״. אֶלָּא ״בּוֹ״ לְמָה לִי? ״בּוֹ״ מְשׁוּמָּדוּת פּוֹסֶלֶת, וְאֵין מְשׁוּמָּדוּת פּוֹסֶלֶת בִּתְרוּמָה.

**William Davidson Edition - English:**
The Gemara continues to question its initial derivation: **However, if** that is **so,** when the verse pertaining to the Paschal lamb sacrificed in Egypt states: **“A sojourner and a hired servant shall not eat from it”** (Exodus 12:45), **so too,** should it be derived that **from it,** the Paschal lamb sacrificed in Egypt, **he** may **not eat, but he** may **eat from the Paschal lamb** sacrificed in later **generations?** The Gemara answers that **the verse states: “And you shall perform,”** which teaches that the *halakhot* of the Paschal lamb in later generations are the same as the *halakhot* that applied in Egypt. The Gemara asks: **But** if so, **why do I** need the qualifying term **“from it”?** The Gemara answers that it teaches that **from it,** the Paschal lamb, **apostasy disqualifies** one from partaking, **but apostasy does not disqualify** one from eating ***teruma*.**


###### Pesachim 96a:21
[Pesachim 96a:21](https://torahapp.org/share/book/Pesachim/r/96a:21)

אֶלָּא מֵעַתָּה: ״וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ״, הָכִי נָמֵי דְּ״בוֹ״ אֵינוֹ אוֹכֵל, אֲבָל אוֹכֵל בְּפֶסַח דּוֹרוֹת?! אָמַר קְרָא: ״וְעָבַדְתָּ״. אֶלָּא ״בּוֹ״ לְמָה לִי? ״בּוֹ״ מִילַת זְכָרָיו וַעֲבָדָיו מְעַכֶּבֶת, וְאֵין מִילַת זְכָרָיו וַעֲבָדָיו מְעַכֶּבֶת בִּתְרוּמָה.

**William Davidson Edition - English:**
The Gemara continues its line of questioning: **However, if** that is **so,** when the verse said: **“When you have circumcised him, then shall he eat from it”** (Exodus 12:44), **so too,** should it be inferred **that from it,** the Paschal lamb sacrificed in Egypt, **he** may **not eat** unless he first circumcises his sons and slaves, **but he** may **eat from the Paschal lamb** sacrificed in later **generations?** The Gemara answers that **the verse states: “You shall perform,”** which teaches that this *halakha* applies to later generations as well. The Gemara asks: **But** if so, **why do I** need the qualifying term **“from it”?** The Gemara answers that this term teaches that **from it,** the Paschal lamb, **the** lack of **circumcision of one’s male** children **and slaves prevents** a father or master from eating until he ensures that all of the male members of his household have been circumcised, **but the circumcision of one’s male** children **and slaves does not prevent** him **from** eating ***teruma*** if he is himself eligible to eat it.


###### Pesachim 96a:22
[Pesachim 96a:22](https://torahapp.org/share/book/Pesachim/r/96a:22)

אֶלָּא מֵעַתָּה דִּכְתִיב: ״וְעֶצֶם לֹא יִשְׁבְּרוּ בּוֹ״, הָכִי נָמֵי דְּ״בוֹ״ אֵינוֹ שׁוֹבֵר, אֲבָל שׁוֹבֵר בְּפֶסַח דּוֹרוֹת?! אָמַר קְרָא: ״וְעָבַדְתָּ״. אֶלָּא ״בּוֹ״ לְמָה לִי? ״בּוֹ״ בְּכָשֵׁר, וְלֹא בְּפָסוּל.

**William Davidson Edition - English:**
The Gemara asks further: **However, if** that is **so,** with regard to that **which is written: “And they shall not break a bone in it”** (Numbers 9:12), **so too,** should it be inferred that it is prohibited to break a bone only **of it,** the Paschal lamb sacrificed in Egypt, **but one** may **break** a bone **of a Paschal lamb** sacrificed in later **generations?** The Gemara answers that **the verse states: You shall perform,** which applies the *halakhot* stated with regard to the Paschal lamb sacrificed in Egypt to the Paschal lambs of later generations as well. The Gemara asks: **But** if so, **why do I** need the qualifying expression **“in it”?** The Gemara explains that this qualification teaches that only a bone **in it, a fit Paschal lamb,** may not be broken, but there is **no** prohibition to break the bone **of an unfit** Paschal lamb.


###### Pesachim 96a:23
[Pesachim 96a:23](https://torahapp.org/share/book/Pesachim/r/96a:23)

אֶלָּא מֵעַתָּה דִּכְתִיב: ״אַל תֹּאכְלוּ מִמֶּנּוּ נָא״, ״מִמֶּנּוּ״ אִי אַתָּה אוֹכֵל, אֲבָל אַתָּה אוֹכֵל נָא בְּפֶסַח דּוֹרוֹת?! אָמַר קְרָא: ״וְעָבַדְתָּ״. אֶלָּא ״מִמֶּנּוּ״ לְמָה לִי? לְכִדְרַבָּה אָמַר רַבִּי יִצְחָק.

**William Davidson Edition - English:**
The Gemara asks further: **However, if** that is **so,** from that **which is written: “Do not eat of it raw,** nor boiled in water, but roasted in fire” (Exodus 12:9), should it be inferred that it is only **of it,** the Paschal lamb sacrificed in Egypt, **that you** may **not eat** raw, **but you** may **eat raw** meat **from the Paschal lamb of** later **generations?** The Gemara answers that **the verse states: “You shall perform,”** which teaches that the prohibition applies to later generations as well. The Gemara asks: **But** if so, **why do I** need the qualifying expression **“in it”?** The Gemara answers that it is necessary **for that which Rabba said** that **Rabbi Yitzḥak said,** that this verse serves as the basis of a verbal analogy which teaches that an uncircumcised man may not eat tithes.


###### Pesachim 96a:24
[Pesachim 96a:24](https://torahapp.org/share/book/Pesachim/r/96a:24)

וְנֶאֱכָל בְּחִפָּזוֹן וְכוּ׳. מְנָא לַן? דְּאָמַר קְרָא: ״וַאֲכַלְתֶּם אוֹתוֹ בְּחִפָּזוֹן״. ״אוֹתוֹ״ נֶאֱכָל בְּחִפָּזוֹן, וְאֵין אַחֵר נֶאֱכָל בְּחִפָּזוֹן.

**William Davidson Edition - English:**
The Gemara returns to discuss the mishna, which stated that the Paschal lamb sacrificed in Egypt **was eaten with haste** but that Paschal lambs sacrificed in later years were not. **From where do we** derive this *halakha*? The Gemara answers that it is **as the verse states: “You shall eat it in haste;** it is the Lord’s Paschal lamb” (Exodus 12:11). The word “it” indicates a detail and teaches that **“it” is eaten with haste, and no other** Paschal lamb **is eaten with haste.**


###### Pesachim 96a:25
[Pesachim 96a:25](https://torahapp.org/share/book/Pesachim/r/96a:25)

וּפֶסַח דּוֹרוֹת נוֹהֵג כׇּל שִׁבְעָה וְכוּ׳. אַמַּאי קָאֵי? אִי לֵימָא אַפֶּסַח, פֶּסַח כׇּל שִׁבְעָה מִי אִיכָּא!

**William Davidson Edition - English:**
The mishna stated that **the Paschal lamb of** later **generations applies all seven** days. The Gemara asks: **On what does this stand? If we say** that it refers **to the Paschal lamb** itself, **is there a Paschal lamb all seven** days? It is offered only on the fourteenth of Nisan.