[א] רבי יהושע אומר הפסח שבא בטומאה ואכלו ממנו זבים וזבות נדות ויולדות – יכול יהיו חייבים? תלמוד לומר "כל טהור יֹאכל בשר והנפש אשר תֹאכל בשר" – הנשחט לטהורים חייבים עליו משום טומאה, הנשחט לטמאים אין חייבים עליו משום טומאה. 1) R. Yehoshua says: A Pesach offering that came (i.e., that was slaughtered, when the entire congregation [as opposed to an individual] was) in a state of tumah, (this being permitted), and zavim and zavoth (men and women with genital discharges) and niddoth and women who had given birth ate of it, (even though it is forbidden for them to do so) — I might think that they are liable (for tumah-kareth transgression); it is, therefore, written "Everyone that is clean may eat (the) flesh, and the soul that eats flesh, etc." — There is tumah (-kareth) liability only for that which is slaughtered for the clean, but not for that which is slaughtered for the unclean (as in the Pesach instance).
[ב] ר' אליעזר אומר דחקו זבים ומצורעים ונכנסו לעזרה – יכול יהיו חייבים? תלמוד לומר (במדבר ה, ב) "וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש" – בשעה שטמאי נפש חייבים – זבים ומצורעים חייבים, ובשעה שאין טמאי מתים חייבים – אין זבים ומצורעים חייבים. 2) R. Eliezer says: If zavim and lepers, (who had been sent out of the camp) pushed their way in and entered the azarah, I might think they were liable (for kareth in the above instance, as they are at other times); it is, therefore, written (Bamidbar 5:2): "And they shall send out of the camp every leper and every zav, and everyone who has become tamei by a dead body" — When those who are tamei by a dead body are liable, zavim and lepers are liable; when those who are tamei by a dead body are not liable, (as in an instance of congregational tumah), zavim and lepers are not liable.
[ג] "וטומאתו עליו" – טומאת הגוף. או יכול טומאת בשר? תלמוד לומר "וטומאתו עליו" – "טומאתו" "טומאתו" (במדבר יט, יג) לגזירה שוה. מה טומאה להלן – בטומאת הגוף מדבר ולא דיבר בטומאת בשר, אף "טומאתו" האמור כאן – בטומאת הגוף מדבר ולא בטומאת בשר. 3) (Vayikra 7:20) ("And the soul that eats flesh of the sacrifice of the peace-offerings which is the L–rd's, and his tumah is upon him, that soul shall be cut off from its people.") "and tumatho is upon him": the tumah of the body (i.e., his tumah.) — But perhaps the tumah of the flesh (of the offering is being referred to [i.e., its tumah]); it is, therefore, written "and tumatho is upon him: "tumatho-tumatho for a gezeirah shavah (identity), viz.: Just as the tumah there (Bamidbar 19:13, "tumatho is yet upon him," clearly) refers to the tumah of his body and not to the tumah of flesh, so tumatho here refers to the tumah of his body and not to the tumah of flesh.
[ד] רבי אומר "ואכל" (ויקרא ז, כא) "וטומאתו עליו" (ויקרא ז, כ) – בטומאת הגוף דיבר ולא דיבר בטומאת בשר. 4) Rebbi says: (The gezeirah shavah is not necessary, for) "and he shall eat" (in the next verse) clearly indicates that "and tumatho is upon him" (in our verse) refers to the tumah of his body (viz. "nefesh" in both verses).
[ה] ר' חייא אומר נאמרו 'קדשים' על שם רבים ונאמר 'טומאתו' על שם היחיד. והא מה אני מקיים "וטומאתו עליו"? בטומאת הגוף דיבר ולא בטומאת בשר. 5) R. Chiyya says: (The gezeirah shavah is not necessary, for) the offerings are in the plural ("peace-offerings"), and "tumatho," in the singular. How, then, must "tumatho" be understood? As referring to the tumah of his body and not to the tumah of the flesh (their tumah).
[ו] ואחרים אומרים לא דיבר אלא במי שהטומאה פורחת הימנו; יצא בשר שאין הטומאה פורחת הימנו. 6) Others say: (The gezeirah shavah is not necessary, for) Scripture ("— tumah is yet upon him") speaks of that from which tumah can depart (i.e., the man), as opposed to the flesh, from which tumah cannot depart.
[ז] "ונכרתה הנפש" – ולא הצבור. "הַהִוא" – ולא אנוס ולא שוגג ולא מוטעה. "מֵעַמֶּיהָ" – ועמיה בשלום. 7) "and that soul shall be cut off": ("that soul") and not the congregation. "that soul": and not one who was forced, or unwitting, or mistaken. "from its people" — and the people remain at peace (without punishment [if they were not in a position to protest]).