## Pesachim Daf 93b

###### Pesachim 93b:1
[Pesachim 93b:1](https://torahapp.org/share/book/Pesachim/r/93b:1)

קָסָבַר: מְגַדֵּף הַיְינוּ מְבָרֵךְ הַשֵּׁם, וּכְתִיב בִּמְבָרֵךְ אֶת הַשֵּׁם ״וְנָשָׂא חֶטְאוֹ״.

**William Davidson Edition - English:**
**He holds** that with regard to the case of the **blasphemer** mentioned in the verse: “That person blasphemes the Lord and that soul shall be cut off [*karet*] from among his people” (Numbers 15:30), **this is** identical to the case of **one who blesses the name** of God, a euphemism for cursing God’s name. **And it is written with regard to one who blesses the name** of God: “Whoever curses his God **shall bear his sin”** (Leviticus 24:15). Therefore, the punishment of *karet* applies to a sin about which the Torah states: Shall bear his sin.


###### Pesachim 93b:2
[Pesachim 93b:2](https://torahapp.org/share/book/Pesachim/r/93b:2)

וְגָמַר הַאי ״חֶטְאוֹ״ דְּהָכָא, מֵ״חֶטְאוֹ״ דְּהָתָם: מָה לְהַלָּן כָּרֵת, אַף כָּאן נָמֵי כָּרֵת.

**William Davidson Edition - English:**
**And** Rabbi Yehuda HaNasi **learned** the meaning of **this** phrase: “And he shall bear **his sin,”** stated **here,** with regard to one who did not sacrifice the Paschal lamb, by way of a verbal analogy **from** the phrase: “Shall bear **his sin”** stated **there,** with regard to the blasphemer. **Just as later,** with regard to the blasphemer, it is referring to the punishment of ***karet*, so too here,** with regard to the Paschal lamb, it is referring to the punishment of ***karet*.** This concludes the Gemara’s explanation of the opinion of Rabbi Yehuda HaNasi.


###### Pesachim 93b:3
[Pesachim 93b:3](https://torahapp.org/share/book/Pesachim/r/93b:3)

וְרַבִּי נָתָן סָבַר: ״וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה״, דְּהַאי ״כִּי״ — לְשׁוֹן דְּהָא הוּא, וְהָכִי קָאָמַר רַחֲמָנָא: דְּהָא ״קׇרְבַּן ה׳ לֹא הִקְרִיב בְּמוֹעֲדוֹ״ בָּרִאשׁוֹן.

**William Davidson Edition - English:**
**And Rabbi Natan holds** that the verse should be understood differently. In the verse: **“And refrains from offering the Paschal lamb,** that soul **shall be cut off** from his people; because [*ki*] he did not bring the offering of the Lord in its appointed season” (Numbers 9:13), **this** word ***ki*** has the **meaning of: Because. And this is** what **the Torah is saying: “Because he did not bring the offering of the Lord in its appointed season,”** referring to participating in the Paschal lamb on **the first** *Pesaḥ*, he is liable to receive *karet*.


###### Pesachim 93b:4
[Pesachim 93b:4](https://torahapp.org/share/book/Pesachim/r/93b:4)

הַאי ״חֶטְאוֹ יִשָּׂא״ מַאי עָבֵיד לֵיהּ? קָסָבַר: מְגַדֵּף לָאו הַיְינוּ מְבָרֵךְ אֶת הַשֵּׁם, וְגָמַר הַאי ״חֶטְאוֹ״ דְּהָתָם מֵהַאי ״חֶטְאוֹ״ דְּהָכָא. מָה הָכָא כָּרֵת — אַף הָתָם כָּרֵת.

**William Davidson Edition - English:**
The Gemara asks: If so, **that** part of the verse which says: **He shall bear his sin, what does** Rabbi Natan **do with it?** The Gemara answers: Rabbi Natan **holds** that **the** case of the **blasphemer is not** identical with the case of one who **blesses the name** of God; blasphemy refers instead to one who sings praises to false gods. Thus, the Torah does not specify the punishment of one who curses God. **He learned** the meaning of **that** phrase **“his sin,” there,** with regard to one who curses God, by way of a verbal analogy **from this** phrase **“his sin” here,** in the case of one who did not offer the Paschal lamb. **Just as here,** with regard to the Paschal lamb, the punishment is ***karet*, so too there,** with regard to one who curses God, the phrase: He shall bear his sin, is a reference to the punishment of ***karet*.**


###### Pesachim 93b:5
[Pesachim 93b:5](https://torahapp.org/share/book/Pesachim/r/93b:5)

וְרַבִּי חֲנַנְיָא בֶּן עֲקַבְיָא סָבַר: ״וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה״, אִי ״קׇרְבַּן ה׳ לֹא הִקְרִיב בְּמוֹעֲדוֹ״ — בַּשֵּׁנִי.

**William Davidson Edition - English:**
**And Rabbi Ḥananya ben Akavya holds** that the word *ki* in the verse should be rendered: If, as Rabbi Yehuda HaNasi interpreted it, but the verse should be understood as follows: **“And refrained from participating** in the offering of **the Paschal lamb,** that soul **shall be cut off** from his people **if he did not bring the offering of the Lord in its appointed season,”** which is **on the second** *Pesaḥ*.


###### Pesachim 93b:6
[Pesachim 93b:6](https://torahapp.org/share/book/Pesachim/r/93b:6)

וְהַאי ״חֶטְאוֹ יִשָּׂא״ מַאי עָבֵיד לֵיהּ? כְּדַאֲמַרַן.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **that** phrase: **“He shall bear his sin,” what does** Rabbi Ḥananya ben Akavya **do with it?** The Gemara answers: He uses it in the same way as Rabbi Natan, **as we said** above, to derive the punishment for one who curses God.


###### Pesachim 93b:7
[Pesachim 93b:7](https://torahapp.org/share/book/Pesachim/r/93b:7)

הִלְכָּךְ: הֵזִיד בָּזֶה וּבָזֶה — דִּבְרֵי הַכֹּל חַיָּיב, שָׁגַג בָּזֶה וּבָזֶה — דִּבְרֵי הַכֹּל פָּטוּר.

**William Davidson Edition - English:**
**Therefore,** if one **intentionally** refrained from offering the Paschal lamb **on both** the first and second *Pesaḥ*, **all agree** that he is **liable** to receive *karet*. If one **unwittingly** forgot **on both** the first and second *Pesaḥ*, **all agree** that he is **exempt** from *karet*.


###### Pesachim 93b:8
[Pesachim 93b:8](https://torahapp.org/share/book/Pesachim/r/93b:8)

הֵזִיד בָּרִאשׁוֹן וְשָׁגַג בַּשֵּׁנִי, לְרַבִּי וּלְרַבִּי נָתָן — מִחַיְּיבִי, לְרַבִּי חֲנַנְיָא בֶּן עֲקַבְיָא — פָּטוּר.

**William Davidson Edition - English:**
If one **intentionally** refrained from offering the Paschal lamb **on the first** *Pesaḥ* **and unwittingly** forgot **on the second,** according **to** the opinions of **Rabbi** Yehuda HaNasi **and Rabbi Natan he** is **liable** to receive *karet*, because he intentionally refrained from offering the sacrifice on the first *Pesaḥ* and did not rectify his mistake on the second *Pesaḥ*; however, according **to** the opinion of **Rabbi Ḥananya ben Akavya** he is **exempt,** because he holds that one is liable only if he intentionally refrained both times from offering the Paschal lamb.


###### Pesachim 93b:9
[Pesachim 93b:9](https://torahapp.org/share/book/Pesachim/r/93b:9)

שָׁגַג בָּרִאשׁוֹן וְהֵזִיד בַּשֵּׁנִי, לְרַבִּי — חַיָּיב. לְרַבִּי נָתָן וּלְרַבִּי חֲנַנְיָא בֶּן עֲקַבְיָא — פָּטוּר.

**William Davidson Edition - English:**
If one **unwittingly** forgot **on the first** *Pesaḥ* **and intentionally** refrained from bringing the offering **on the second** *Pesaḥ*, according **to** the opinion of **Rabbi** Yehuda HaNasi **he is liable,** because Rabbi Yehuda HaNasi considers the second *Pesaḥ* an independent Festival that is mandatory for all those who did not offer the Paschal lamb on the first *Pesaḥ*. According **to** the opinions of **Rabbi Natan and Rabbi Ḥananya ben Akavya,** who hold that the second *Pesaḥ* is a chance to redress the sin of the first *Pesaḥ*, since he did not intentionally fail to offer the Paschal lamb on the first *Pesaḥ*, he is **exempt** from the punishment of *karet* even if he intentionally failed to offer the Paschal lamb on the second *Pesaḥ*.


###### Pesachim 93b:10
[Pesachim 93b:10](https://torahapp.org/share/book/Pesachim/r/93b:10)

**מַתְנִי׳** אֵיזוֹ הִיא דֶּרֶךְ רְחוֹקָה? מִן הַמּוֹדִיעִים וְלַחוּץ, וּכְמִדָּתָהּ לְכׇל רוּחַ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר: מֵאִיסְקוּפַּת הָעֲזָרָה וְלַחוּץ. אֲמַר לֵיהּ רַבִּי יוֹסֵי: לְפִיכָךְ נָקוּד עַל ה׳, לוֹמַר: לָא מִפְּנֵי שֶׁרָחוֹק וַדַּאי, אֶלָּא מֵאִיסְקוּפַּת הָעֲזָרָה וְלַחוּץ.

**William Davidson Edition - English:**
**MISHNA:** **What is the** definition of **a distant journey** that exempts one from observing the first *Pesaḥ*? Anywhere **from the** city of **Modi’im and beyond, and** from anywhere located an equal **distance** from Jerusalem and beyond **in every direction;** this is **the statement of Rabbi Akiva. Rabbi Eliezer says: From the threshold of the** Temple **courtyard and beyond** is considered a distant journey; therefore, anyone located outside the courtyard at the time that the Paschal lamb is slaughtered is exempt from observing the first *Pesaḥ*. **Rabbi Yosei said to him: Therefore,** the word is **dotted over the** letter ***heh*** in the word “distant [*reḥoka*]” **to say** that the meaning of the word should be qualified: It should be understood that **it is not because he is really distant; rather,** it includes anyone located **from the threshold of the** Temple **courtyard and beyond.**


###### Pesachim 93b:11
[Pesachim 93b:11](https://torahapp.org/share/book/Pesachim/r/93b:11)

**גְּמָ׳** אָמַר עוּלָּא: מִן הַמּוֹדִיעִים לִירוּשָׁלַיִם חֲמִשָּׁה עָשָׂר מִילִין הָוְיָא. סָבַר לַהּ כִּי הָא דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: כַּמָּה מַהֲלַךְ אָדָם בַּיּוֹם — עֲשָׂרָה פַּרְסָאוֹת: מֵעֲלוֹת הַשַּׁחַר וְעַד הָנֵץ הַחַמָּה חֲמֵשֶׁת מִילִין, מִשְּׁקִיעַת הַחַמָּה וְעַד צֵאת הַכּוֹכָבִים חֲמֵשֶׁת מִילִין. פָּשׁוּ לֵהּ תְּלָתִין: חֲמֵיסַר מִצַּפְרָא לְפַלְגָא דְיוֹמָא, וַחֲמֵיסַר מִפַּלְגָא דְיוֹמָא לְאוּרְתָּא.

**William Davidson Edition - English:**
**GEMARA:** **Ulla said:** The distance **from the** city of **Modi’im to Jerusalem is fifteen *mil*. He held like this** following opinion **that Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: How** far **can an** average **person walk on an** average **day?** One can walk **ten parasangs [*parsaot*],** which are forty *mil*. This is divided in the following way: **From dawn until sunrise** one can walk a distance of **five *mil*,** and **from sunset until the emergence of the stars** one can walk another **five *mil*.** There are **thirty** *mil* **remaining** that one can walk in a day: **Fifteen from the morning until midday, and fifteen from midday until evening.**


###### Pesachim 93b:12
[Pesachim 93b:12](https://torahapp.org/share/book/Pesachim/r/93b:12)

עוּלָּא לְטַעְמֵיהּ, דְּאָמַר עוּלָּא: אֵי זֶה הוּא דֶּרֶךְ רְחוֹקָה? כֹּל שֶׁאֵין יָכוֹל לִיכָּנֵס בִּשְׁעַת שְׁחִיטָה.

**William Davidson Edition - English:**
The Gemara explains that **Ulla** conforms **to his** standard line of **reasoning** below, **as Ulla said: What is** the definition of **a distant journey?** It is **any** distance from which **one is unable to** reach Jerusalem and **enter** the Temple **by the** earliest **time of the slaughter** of the Paschal lamb. The obligation to slaughter the Paschal lamb begins at noon; therefore, if one is a distance of fifteen *mil* from the Temple in the morning, he will not be able to arrive there before the time that the offering may be slaughtered.


###### Pesachim 93b:13
[Pesachim 93b:13](https://torahapp.org/share/book/Pesachim/r/93b:13)

אָמַר מָר: מֵעֲלוֹת הַשַּׁחַר עַד הָנֵץ הַחַמָּה חֲמֵשֶׁת מִילִין, מְנָא לַן? דִּכְתִיב: ״וּכְמוֹ הַשַּׁחַר עָלָה וַיָּאִיצוּ הַמַּלְאָכִים וְגוֹ׳״, וּכְתִיב: ״הַשֶּׁמֶשׁ יָצָא עַל הָאָרֶץ וְלוֹט בָּא צוֹעֲרָה״. וְאָמַר רַבִּי חֲנִינָא: לְדִידִי חֲזֵי לִי הָהוּא אַתְרָא וְהָוְיָא חֲמִשָּׁה מִילִין.

**William Davidson Edition - English:**
The Gemara addresses the previously mentioned discussion: **The Master said** that **from dawn until sunrise** one can walk a distance of **five *mil*. From where do we** derive this? **As it is written: “And when the morning arose, the angels hastened Lot,** saying: Arise, take your wife and your two daughters that are here, lest you be swept away in the iniquity of the city” (Genesis 19:15), **and it is written: “The sun was risen upon the earth when Lot came to Zoar”** (Genesis 19:23). Therefore, the distance between Sodom and Zoar is the distance one can walk between dawn and sunrise, **and Rabbi Ḥanina said: I myself saw that place, and it is** a distance of **five *mil*.** This serves as a biblical proof that one can walk five *mil* between dawn and sunrise.


###### Pesachim 93b:14
[Pesachim 93b:14](https://torahapp.org/share/book/Pesachim/r/93b:14)

גּוּפָא, אָמַר עוּלָּא: אֵיזֶה הוּא דֶּרֶךְ רְחוֹקָה? כֹּל שֶׁאֵין יָכוֹל לִיכָּנֵס בִּשְׁעַת שְׁחִיטָה. וְרַב יְהוּדָה אָמַר: כֹּל שֶׁאֵין יָכוֹל לִיכָּנֵס בִּשְׁעַת אֲכִילָה.

**William Davidson Edition - English:**
The Gemara discusses **the matter** of the above statement **itself. Ulla said: What is** the definition of **a distant journey; any** journey of a distance from which **one is unable to** reach Jerusalem and **enter** the Temple **by the** earliest **time of the slaughter** of the Paschal lamb. **And Rav Yehuda said: Any** journey of a distance from which **one is unable to** reach Jerusalem, where the Paschal lamb is eaten, and **enter during the time of the eating,** the following night.


###### Pesachim 93b:15
[Pesachim 93b:15](https://torahapp.org/share/book/Pesachim/r/93b:15)

אֲמַר לֵיהּ רַבָּה לְעוּלָּא: לְדִידָךְ קַשְׁיָא וּלְרַב יְהוּדָה קַשְׁיָא. לְדִידָךְ קַשְׁיָא, דְּאָמְרַתְּ: כֹּל שֶׁאֵין יָכוֹל לִיכָּנֵס בִּשְׁעַת שְׁחִיטָה, וְהָא טְמֵא שֶׁרֶץ — דְּאֵין יָכוֹל לִיכָּנֵס בִּשְׁעַת שְׁחִיטָה, וְקָאָמְרַתְּ: שׁוֹחֲטִין וְזוֹרְקִין עַל טְמֵא שֶׁרֶץ.

**William Davidson Edition - English:**
**Rabba said to Ulla:** According **to your** opinion it is **difficult, and** according **to Rav Yehuda’s** opinion it is **difficult.** According **to your** opinion it is **difficult, as you said** that **any** journey of a distance from which **one is unable to** reach Jerusalem and **enter** the Temple courtyard **by the time of the slaughter** of the Paschal lamb is considered a distant journey. **Yet** with regard to **one who is ritually impure** due to contact with a dead **creeping animal, who is unable to enter** the Temple courtyard **at the time of the slaughter** due to his impurity, **you said: One** may **slaughter** the 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 will only become pure after nightfall, when the Paschal lamb is eaten.


###### Pesachim 93b:16
[Pesachim 93b:16](https://torahapp.org/share/book/Pesachim/r/93b:16)

וּלְרַב יְהוּדָה קַשְׁיָא, דְּאָמַר: כֹּל שֶׁאֵין יָכוֹל לִיכָּנֵס בִּשְׁעַת אֲכִילָה, וְהָא טְמֵא שֶׁרֶץ — דְּיָכוֹל לִיכָּנֵס בִּשְׁעַת אֲכִילָה, וְקָאָמַר: אֵין שׁוֹחֲטִין וְזוֹרְקִין עַל טְמֵא שֶׁרֶץ!

**William Davidson Edition - English:**
**And** according **to Rav Yehuda’s** opinion it is **difficult, as he said** that **any** journey of a distance from which **one is unable to enter** Jerusalem **during the time of the eating** is considered a distant journey; **yet** with regard to **one who is ritually impure** due to contact with a dead **creeping animal, who** is able to **enter** Jerusalem and participate in consuming the offering **at the time of the eating, he said** the opposite: **One** may **not slaughter** the 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 will be able to immerse and become ritually pure by nightfall, when the offering is to be eaten.


###### Pesachim 93b:17
[Pesachim 93b:17](https://torahapp.org/share/book/Pesachim/r/93b:17)

אֲמַר לֵיהּ: לָא לְדִידִי קַשְׁיָא וְלָא לְרַב יְהוּדָה קַשְׁיָא. לְדִידִי לָא קַשְׁיָא: דֶּרֶךְ רְחוֹקָה לַטָּהוֹר, וְאֵין דֶּרֶךְ רְחוֹקָה לַטָּמֵא.

**William Davidson Edition - English:**
Ulla **said to him: According to my** opinion it is **not difficult, and according to Rav Yehuda’s** opinion it is **not difficult. According to my** opinion it is **not difficult** because I hold that the concept of **a distant journey** applies only **to one who is ritually pure, and the** principle of a **distant journey** does **not** apply **to one who is ritually impure.** If one is ritually impure at the time of the slaughter, his obligation is immediately deferred to the second *Pesaḥ* regardless of the fact that he will become ritually pure in time to eat the offering at nightfall.