לזכות אבי מורי ואמי מורתי וכל יו"ח שיחיו
The pasuk says:
The Gemara [Pesachim 66b] learns from this "איש נדחה לפסח שני ואין ציבור נדחין לפסח שני" - "An individual is pushed off the Pesach Sheni but a tzibbur is not pushed off to Pesach Sheni" but rather performs the Pesach Sheni with impurity. This is the din that Tumah is either הותרה or דחויה בציבור [we pasken that טומאה דחויה בציבור which means that we try as much as we can to find Kohanim who are pure and we also require ריצוי הציץ - that the ציץ on the forehead of the Kohen Gadol should atone for our Tumah as we see in Yoma 6-7 Pesachim 77 and the Rambam in the 4th Perek of Bias Mikdash].
The Gemara [Pesachim 77a and also Rashi in Behaaloscha] also expounds the pasuk
"ויעשו בני ישראל את הפסח במועדו".
From the word "במועדו" the Gemara learns that we bring the Pesach at the right time - even if that means that it is brought on Shabbos or in a state of Tumah. Tosfos [ס"ו. ד"ה מה] says that there is a מחלוקת from whence the derivation of the bringing of the Koran Pesach Bi-Tumah - from "איש איש" or from "במועדו".
However, Rashi in Zevachim [22b] cites both derivations, so we see that he holds that there is no מחלוקת. How are we to understand this??
Explained Rav Ariav Ozer Shlita: The Mishna [Temurah 14a as understood in Yoma 50a] teaches that a korban overrides Tumah because the rule is that that any korban that has a set time overrides both Shabbos and Tumah even if it is קרבן יחיד [such as חביתי כהן גדול] and any korban that does not have a set time does not override Tumah even if it is a קרבן צבור [such as a פר העלם דבר של צבור]. If so, the קרבן פסח should override the Tumah even though it is a קרבן יחיד [as per Yoma 51a] because it has a set time. Just we learn from the parsha of "איש כי יהיה טמא לנפש" that it does not override Tumah and the person is pushed off to Pesach Sheni. Since קרבן פסח is excluded from the other קרבנות that have a set time, the Gemara also has a הוה אמינא that a צבור that became טמא should be pushed off to Pesach Sheni - comes the pasuk and says "איש איש" - an individual "איש" is pushed off but not a צבור which brings the קרבן בטומאה. So the pasuk brings a צבור back into the general category of a קרבן with a set time insofar as that it pushes off Shabbos and Tumah. But bottom line, we derive from the pasuk "במועדו" that a קרבן that has a set time overrides Tumah.
If so, we need both psukim: The foundation of the din ["יסוד הדין"] comes from "במועדו" meaning that a קרבן with a set time pushes off Tumah and we just need the exclusion of "איש" in order to exclude the צבור from the special din that Tamei people are pushed off to Pesach Sheni.
[However, we can still ask why "איש איש" isn't enough?]
[However, we can still ask why "איש איש" isn't enough?]
