Pesachim

that we examine [a beth ha-peras] for the sake of those who would keep the Passover,1 but we do not examine [it] for those who would eat terumah.2 How is it examined? Said Rab Judah in Samuel's name: He sifts the beth ha-peras as he proceeds.3 R. Judah b. Abaye4 said in Rab's name: A beth ha-peras which was [thoroughly] trodden down is clean.5 MISHNAH. HE WHO WAS UNCLEAN OR IN A JOURNEY AFAR OFF’6 AND DID NOT KEEP THE FIRST [PASSOVER] MUST KEEP THE SECOND. IF HE UNWITTINGLY ERRED OR WAS ACCIDENTALLY PREVENTED AND DID NOT KEEP THE FIRST, HE MUST KEEP THE SECOND. IF SO, WHY IS AN UNCLEAN PERSON AND ONE WHO WAS IN ‘A JOURNEY AFAR OFF SPECIFIED? [TO TEACH] THAT THESE’7 ARE NOT LIABLE TO KARETH, WHEREAS THOSE ARE LIABLE TO KARETH.8 GEMARA. It was stated: If he was in a journey afar off’9 and they slaughtered [the Passover-offering] and sprinkled [its blood] on his behalf, — R. Nahman said: It is accepted;10 R. Shesheth said: It is not accepted. R. Nahman said, It is accepted: The Divine Law indeed had compassion on him,11 but if he kept [the first], a blessing come upon him!12 While R. Shesheth said, It is not accepted: The Divine Law did in fact suspend him, like an unclean person. 13 R. Nahman said, Whence do I know it? Because we learned, HE WHo WAS UNCLEAN OR IN A JOURNEY AFAR OFF AND DID NOT KEEP THE FIRST [Passover] MUST KEEP THE SECOND; whence it follows that if he wished, he could keep it. And R. Shesheth?14 -He can answer you: If so, the second clause which teaches, IF HE UNWITTINGLY ERRED OR WAS ACCIDENTALLY PREVENTED AND DID NOT KEEP THE FIRST, HE MUST KEEP THE SECOND: [will you argue that] since he [the Tanna] states, AND DID NOT KEEP, it follows that had he desired he could have kept it? But surely he had unwittingly erred or been accidentally prevented! Hence [you must answer that] he teaches of deliberate neglect together with these;15 so here too [in the first clause] he teaches about an onen together with these.’16 R. Ashi said: Our Mishnah too implies this,17 for it is taught, THESE ARE NOT LIABLE TO KARETH, WHILE THOSE ARE LIABLE TO KARETH: Now to what [does this refer]? Shall we say, to one who errs unwittingly or is accidentally prevented? are then he who errs unwittingly and he who is accidentally prevented subject to kareth!18 Hence it must surely [refer] to a deliberate offender and an onen. And R. Nahman?19 -He can answer you: In truth it refers to a deliberate offender alone,20 and logically he should have taught, he is liable [in the singular]; but the reason that he teaches, THEY ARE LIABLE is that because the first clause teaches THEY ARE NOT LIABLE, the second clause teaches THEY ARE LIABLE. R. Shesheth said: Whence do I know it? Because It was taught, R. Akiba said: ‘Unclean’ is stated and ‘in a journey afar off’21 is stated: the field is examined and they pass through it. must take a circuitous course, even if this delays him a day or more. — One who passes over the beth ha-peras becomes unclean, and may not partake either of the Passover-offering or of terumah. cf. note 7. minimum standard for conveying uncleanness ‘through contact’ or treading upon it. Therefore if a man sees this he may cross it to sacrifice the Passover-offering, but not to eat terumah. Now the uncleanness of a beth ha-peras is only Rabbinical, and as we see here this law was waived somewhat in favour of the Passover-offering. therefore to be understood as included in the Mishnah. Passover had he desired, v. supra 90b, and it is to this that the words ‘AND DID NOT KEEP’ refer.