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Text Excerpt
קסבר: מגדף היינו מברך השם, וכתיב במברך את השם ״ונשא חטאו״.
He holds that with regard to the case of the blasphemer mentioned in the verse: “That person blasphemes YHWH and that soul should be cut off [karet] from among his people” (Numbers 15:30), this is identical to the case of one who blesses the name of God, a euphemism for cursing God’s name. And it is written with regard to one who blesses the name of God: “Whoever curses his God should bear his sin” (Leviticus 24:15). Therefore, the punishment of karet applies to a sin about which the Torah states: should bear his sin.
וגמר האי ״חטאו״ דהכא, מ״חטאו״ דהתם: מה להלן כרת, אף כאן נמי כרת.
And R' Yehuda HaNasi learned the meaning of this phrase: “And he should bear his sin,” stated here, with regard to one who did not sacrifice the Paschal lamb, by way of a verbal analogy from the phrase: “should bear his sin” stated there, with regard to the blasphemer. Just as later, with regard to the blasphemer, it is referring to the punishment of karet, so too here, with regard to the Paschal lamb, it is referring to the punishment of karet. This concludes the Talmud’s explanation of the opinion of R' Yehuda HaNasi.
ורבי נתן סבר: ״וחדל לעשות הפסח ונכרתה״, דהאי ״כי״ — לשון דהא הוא, והכי קאמר רחמנא: דהא ״קרבן ה׳ לא הקריב במועדו״ בראשון.
And R' Natan holds that the verse should be understood differently. In the verse: “And refrains from offering the Paschal lamb, that soul should be cut off from his people; because [ki] he did not bring the offering of YHWH in its appointed season” (Numbers 9:13), this word ki has the meaning of: Because. And this is what the Torah is saying: “Because he did not bring the offering of YHWH in its appointed season,” referring to participating in the Paschal lamb on the first Pesaḥ, he is liable to receive karet.