(4) Moses instructed the Israelites to offer the passover sacrifice; (5) and they offered the passover sacrifice in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai. Just as G!d had commanded Moses, so the Israelites did. (6) But there were some people who were unclean by reason of a corpse and could not offer the passover sacrifice on that day. Appearing that same day before Moses and Aaron, (7) those people said to them, “Unclean though we are by reason of a corpse, why must we be debarred from presenting G!d's offering at its set time with the rest of the Israelites?” (8) Moses said to them, “Stand by, and let me hear what instructions G!d gives about you.” (9) And G!d spoke to Moses, saying: (10) Speak to the Israelite people, saying: When any of you or of your posterity who are defiled by a corpse or are on a long journey would offer a passover sacrifice to G!d, (11) they shall offer it in the second month, on the fourteenth day of the month, at twilight. They shall eat it with unleavened bread and bitter herbs, (12) and they shall not leave any of it over until morning. They shall not break a bone of it. They shall offer it in strict accord with the law of the passover sacrifice. (13) But if a person who is clean and not on a journey refrains from offering the passover sacrifice, that person shall be cut off from their kin, for they did not present G!d's offering at its set time; that person shall bear their [individual] guilt.

או בדרך רחוקה, “or on a journey far off;” there is a dot on the letter ה in the word רחוקה; this dot is not connected to the word בדרך, for if so, the word would be treated as if it had not appeared. Rather, that dot connects to the word איש, “a man or person;” we are to understand the person concerned as being spiritually on a journey that had estranged him to Judaism and its G-d.

או לדורותיכם, “or someone of your generations;” the verse means that the person described is either at this time far from you spiritually or time wise, in other words, if many years from now there will be someone who due to the time that elapsed since the Exodus feels disconnected to our history, and therefore would not observe the Passover ritual by having their heart in it.

The Sages taught in a different baraita: The offering of the Paschal lamb on the first Pesaḥ overrides Shabbat, and similarly, the offering of the Paschal lamb on the second Pesaḥ overrides Shabbat. The first Pesaḥ overrides ritual impurity, and similarly, the second Pesaḥ overrides ritual impurity. The first Pesaḥ requires remaining until morning, meaning that it is prohibited for people who have participated in the Paschal lamb to return that night to their homes outside Jerusalem, and similarly, the second Pesaḥ requires remaining until morning.

The Sages taught in a different baraita: The verse states: “According to the entire statute of the Paschal lamb they shall offer it” (Numbers 9:12). One might have thought that just as at the time of the sacrifice of the Paschal lamb on the first Pesaḥ it is prohibited to own leaven due to the prohibitions of: It shall not be seen, and: It shall not be found, so too, at the time of the sacrifice of the Paschal lamb on the second Pesaḥ it is prohibited to own leaven due to the prohibitions of: It shall not be seen, and: It shall not be found. Therefore, the Torah states: “They shall eat it with matzot and bitter herbs” (Numbers 9:11), which indicates that the other mitzvot pertaining to the first Pesaḥ do not apply on the second.

The Gemara explains: What is the reason for the opinion of the first tanna? He holds that once this person was deferred from the first Pesaḥ due to ritual impurity, shall he now return and perform the offering of the Paschal lamb on the second Pesaḥ in ritual impurity? And Rabbi Yehuda reasoned: The Torah sought to allow this person the opportunity to perform the offering of the Paschal lamb in ritual purity; if it ultimately becomes clear that he did not merit doing so, let him at least perform the offering of the second Pesaḥ in a state of ritual impurity.