Study Pesachim folio 93A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
just as the case of one who was ritually impure is referring to one who has the means to observe the first Pesaḥ via an agent but does not do so because the Torah prohibited him from doing so, so too, the case of one who was on a distant journey also refers to one who has the means to observe the f
And Rav Naḥman could have said to you: R' Akiva conforms to his standard line of reasoning, as he holds that one may not slaughter a Paschal lamb and sprinkle its blood on behalf of one who is ritually impure due to contact with a dead creeping animal, even though he could immerse and become ritual
The Talmud cites a baraita in support of Rav Naḥman’s opinion. A baraita states that these are the people who observe the second Pesaḥ: Zavim and zavot; male lepers and female lepers; and menstruating women and those men who had sex with menstruating women; and women after childbirth; those who fai
The baraita continues: If so, if one who missed the first Pesaḥ for any reason observes the second Pesaḥ, why is the case of one who was ritually impure stated explicitly in the Torah? The Talmud expresses surprise at this question: Why is it stated? It was necessary to mention this case to teach
The baraita mentioned several types of ritually impure women who observe the second Pesaḥ rather than the first. The Talmud asks: Is a woman obligated to observe the second Pesaḥ? Wasn’t it taught in a baraita: I might have thought that only one who is impure due to ritual impurity imparted by a cor