Study Pesachim folio 81A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
on her second day, after she immersed in a mikveh. At that point, it is unclear whether she will remain clean of discharges for the remainder of the day, in which case she was pure from the time she immersed and may eat the Paschal lamb at night, or whether she will experience a discharge of blood d
The Talmud explains: What is the reason that she is exempt from the second Pesaḥ? Is it not because the frontplate appeases God, and therefore her first Paschal lamb was valid? Consequently, it is clear that the frontplate does appease God for uncertain ritual impurity related to the discharge of a
The Talmud questions this refutation: Wasn’t the following taught in a baraita? R' Yosei says: With regard to a zav who has had two sightings of discharge for whom they slaughtered a Paschal lamb and sprinkled its blood on his 7th day, after he immersed in a mikveh, and subsequently on that same da
However, they are exempt from performing the ritual of the second Pesaḥ. This is proof that R' Yosei holds that their ritual impurity is retroactive. Therefore, at the time the Paschal lamb is slaughtered, it is uncertain whether they are ritually pure or impure, because if they have another discha
The Talmud responds to this attempted proof. Say: What is the meaning of R' Yosei’s statement that the ritual impurity applies retroactively? It means that the ritual impurity applies by rabbinic decree. However, according to Torah law, the zav or zava is impure only from the time of the new sighti