Study Pesachim folio 67A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Rather, it teaches you that you have a time when zavin and lepers are sent out from the camp, but those who are ritually impure due to contact with a corpse are not sent out. And what is this time? When a Paschal lamb is brought in impurity, when those impure due to contact with a corpse are permi
Abaye said: If so, that this is how the verse is to be interpreted, let us also say that the verse should only say zav and those ritually impure due to a corpse and not say metzora, and I would say this law on my own through an a fortiori inference: If a zav is sent out, then with regard to a metz
And if you say that it is indeed so that even a zav may participate when the Paschal lamb is brought in a state of impurity, there is a difficulty, for didn’t we learn in a Mishnah: When a Paschal lamb is brought in a state of ritual impurity, zavim and zavot, menstruating women and women after chil
Rather, Abaye said: Actually, the law can be derived from the first verse quoted by R' Yoḥanan: “Any man who shall be impure by reason of a corpse.” And the derivation should be understood as follows: If so, that the verse comes to teach that only an individual can rectify his situation on the sec
And if you say that these words “by reason of a corpse” come for this reason, to teach us that it is only one who is ritually impure due to contact with a corpse that is deferred to the second Pesaḥ but the rest of those who are impure are not deferred to the second Pesaḥ, there is a difficulty. For