(Mishnah): If a person was Tameh or on a distant road and did not perform the Pesach, he should perform Pesach Sheni.

If it was inadvertent or accidental and he did not perform the Pesach, he should perform Pesach Sheni.

If so, why does the Pasuk state (Bamidbar 9, 10), "Tameh or on a distant road''? To teach that these (listed in the Pasuk) are exempt from the punishment of Kares and these are liable.

(Gemara): The Pasuk states (Bamidbar 9,10), "Tameh to a corpse''. What about a person who was inadvertent or accidental? The Pasuk states (ibid), "Ish Ish'' -''Every man''. The double wording includes in the law of Pesach Sheni even a person who was inadvertent or accidental.

Question: This is only according to R. Akiva (who expounds any such repetition in the Torah), but R. Yishmael who holds that the Torah uses the speech of people (and consequently one cannot learn anything from the double wording), what is his source?

Answer (Beraisa): R. Yishmael says - One who is Tameh is dissimilar to one on a distant road, but the point of comparison is that if he did not perform the first Pesach, he must perform Pesach Sheni; so too I will include those who are inadvertent or accidental, that if they did not perform the first, they must perform Pesach Sheni.

Question: What is the source to say that if a person intentionally did not bring the Pesach, he may bring the Pesach Sheni?

Answer (R. Zeira): "and the man'' - this includes even a person who intentionally refrained from bringing the Pesach.

Question: If so, why did the Mishnah list only inadvertent or accidental?

Answer: R. Chiya taught in a Beraisa "inadvertent or intentional''. But does this disagree with the Mishnah?

Support (R. Yosa): The Mishnah also teaches this - "that these (listed in the Pasuk) are exempt from the punishment of Kares and these (inadvertent and accidental) are liable''. Surely it is the intentional sinner who is punishable with Kares!

The Mishnah had taught: Tameh to a corpse. What is the source to include one who is Tameh from Zivah or Tzora'as? The Pasuk teaches - 'Tameh to a corpse', to include even other types of Tumah.

What do the words "Tameh to a corpse'' teach? A man who is Tameh to a corpse is postponed to Pesach Sheni but a community is not postponed to Pesach Sheni.

One is a Tameh from Zivah or Tameh from Tzora'as is postponed to Pesach Sheni.

Tumah of idolatry is treated like Tumah from Zivah and Tzora'as.

(Note: The Korban HaEidah removes these words from the text.)

An individual performs Pesach Sheni but a community does not.

R. Yehuda says - A community does perform Pesach Sheni, as we find in the time of King Chizkiyah that when the community was Tameh, he advised the performance of Pesach Sheni, where the Pasuk states (Divrei HaYamim 2, 30, 18), "For many of the people, from Efrayim and Menasheh...[had not purified themselves] etc.''

One Beraisa teaches - Beis Din declares a leap year on account of Tumah (in order to allow the community to purify themselves before Pesach). Another Beraisa teaches - Beis Din does not declare a leap year on account of Tumah.

Question: According the Beraisa that states that Beis Din declare a leap on account of Tumah, what is the understanding of the Pasuk (ibid), "and they ate the Pesach sacrifice not in accordance with that which is written'' (surely they were following the law by declaring a leap year on account of the Tumah of the community)?!

Answer: They incorrectly declared a leap year in the month of Nisan instead of during Adar.

This follows R. Simon bar R. Zavdi who said that the skull of Aravna the Yevusi (who had sold the land underneath the Temple to King David) was found underneath the altar (causing the Kohanim and the vessels of the Temple to be Tameh).

Question: The Pasuk states (Divrei HaYamim 2, 29, 17), "They began sanctifying on the first of the month and on the eighth of the month etc.'' Could they not destroy all of the idolatry that was there in one day?

Answer (R. Idi): Because of the images of idols of the Casdim that were engraved on the walls (which were not easily recognizable).

The Pasuk states (Divrei HaYamim 2, 30, 19), "(Chizkiyah prayer that Hash-m should forgive) Whoever prepared all of his heart to search for Hash-m the G-d of his fathers, [but without the purity required of Kodesh]'' -

R. Simon bar Zavdi and R. Shmuel bar Nachmeini disagreed - one said that even though he made very great efforts to eradicate any remaining idolatry, he did not fully purify; the other one said that despite all of his worthy deeds (in other areas), he did not fulfill his obligation in having purity of Kodesh.

Chizkiyah king of Yehuda did six things; the Chachamim agreed to three of them and did not agree to three of them -

They agreed to the following three things -

He ground up the copper serpent (that had been built by Moshe in the desert. Originally, the people who had been bitten by a snake would look up towards the serpent and would dedicate themselves to Hash-m and be healed. Later on, they began to view the serpent as an idol; therefore, Chizkiyah ground it up.)

He dragged around the bones of his father (who was wicked, in order to disgrace him) on a rope bed.

He hid away the board of healings (a board on which there were engravings indicating propitious times for healing according to astrological calculations). (Note: This explanation follows the Pnei Moshe.)

They did not agree to the following three things -

He chopped down the doors of the Temple (and sent them as a bribe to the king of Ashur in order to save Yerushalayim from his hands - the Chachamim felt that instead he should have trusted in Hash-m).

He blocked up the supply of the Gichon spring waters (to prevent the enemies from having drinking water - again he was expected to have had trust in Hash-m).

He declared a leap year during the month of Nisan (by turning Nisan into the second month of Adar).

If half of the community are Zavim and half are Tameh from contact with a corpse -

R. Ada bar Ahavah says - the Zavim to the Temeyim are like Temeyim to Tehorim, meaning that the Zavim must wait until Pesach Sheni.

R. Chuna says - there is no replacement for a Pesach that was brought in Tumah (the Zavim do not perform Pesach Sheni, even if they purified themselves and some of the Tehorim died between slaughtering and throwing the blood, causing a majority of Temeyim).

Query: If most of the community are Tehorim and some are Temeyim and some of the Tehorim died between slaughtering and throwing the blood, what do we follow? Do we follow the slaughtering or the throwing? If you say that we follow the slaughtering, they do not perform it in Tumah; if you say that we follow the throwing, they perform it in Tumah.

Query #2: If most of the community are Temeyim and some are Tehorim and some of the Temeyim died between slaughtering and throwing the blood, what do we follow? Do we follow the slaughtering or the throwing? If you say that we follow the slaughtering, they perform it in Tumah; if you say that we follow the throwing, they do not perform it in Tumah. (These two queries are not resolved.)