Mitzvah —
409
To eat the second Paschal Lamb on the night of the 15th of Iyar
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דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר אִ֣ישׁ אִ֣ישׁ כִּי־יִהְיֶֽה־טָמֵ֣א ׀ לָנֶ֡פֶשׁ אוֹ֩ בְדֶ֨רֶךְ רְחֹקָ֜הׄ לָכֶ֗ם א֚וֹ לְדֹרֹ֣תֵיכֶ֔ם וְעָ֥שָׂה פֶ֖סַח לַה׳׃ בַּחֹ֨דֶשׁ הַשֵּׁנִ֜י בְּאַרְבָּעָ֨ה עָשָׂ֥ר י֛וֹם בֵּ֥ין הָעַרְבַּ֖יִם יַעֲשׂ֣וּ אֹת֑וֹ עַל־מַצּ֥וֹת וּמְרֹרִ֖ים יֹאכְלֻֽהוּ׃ - פָּרָשַׁת בְּהַעֲלֹתְךָ
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Numbers 9:10-11 - "Speak to the children of Israel saying, Any person who becomes unclean from [contact with] the dead, or is on a distant journey, whether among you or in future generations, he shall make a Passover sacrifice for the L-rd. In the second month, on the fourteenth day, in the afternoon, they shall make it; they shall eat it with unleavened cakes and bitter herbs."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Sacrifices – קָרְבָּנוֹת
The Korban Pesach Sheni must be eaten on the night of the 15th of Iyar with matzah and maror.
This mitzvah commands that those who were unable to bring the Pesach sacrifice in Nissan due to impurity or distance must eat it one month later, on the 15th of Iyar, with matzah and maror. Rambam (Hilchot Korban Pesach 5:7–9) rules that Pesach Sheni is eaten like the first Pesach, with all its laws of roasting, group division, and accompaniments.
Sefer HaChinuch (Mitzvah 382) emphasizes that Hashem granted this mitzvah as an expression of mercy, so that no Jew would be left outside the covenantal celebration of redemption. Talmud (Pesachim 95a) details its halachot: though similar to the first Pesach, it lacks the festival status of Yom Tov. Rashi (Num. 9:11) underlines the importance of matzah and maror, keeping Pesach Sheni tied to the Exodus memory. Ramban explains that this mitzvah reveals Hashem’s patience and compassion, extending the covenant to those who missed it initially.
Commentary & Classical Explanation:
- Rambam (Hilchot Korban Pesach 5:7–9): Codifies the laws of eating Pesach Sheni.
- Sefer HaChinuch (382): Frames it as Hashem’s compassion ensuring inclusion.
- Talmud (Pesachim 95a): Discusses similarities and distinctions from Pesach Rishon.
- Rashi (Num. 9:11): Emphasizes matzah and maror’s continued obligation.
- Ramban (Num. 9:11): Teaches that Hashem’s mercy extends covenantal opportunities.
Contrast with Eating the First Pesach (Mitzvah 408):
- Both require matzah and maror, but the first Pesach has broader festival sanctity while the second does not.
- Rambam distinguishes that failure to eat the second Pesach after missing the first incurs karet.
- Talmud (Pesachim 95a) notes Pesach Sheni is corrective, not celebratory — its holiness lies in covenant restoration, not communal festival.
Parallel to Yom Kippur (Mitzvah 400):
- Just as Yom Kippur grants atonement when repentance is sincere, Pesach Sheni offers another chance to join in redemption.
- Sefer HaChinuch highlights both as signs of Hashem’s compassion.
- Ramban draws the link: Hashem’s covenant is never closed off; both repentance and Pesach Sheni express that return is always possible.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Pesach – פֶּסַח
- Talmud (Pesachim 95a) stresses that Pesach Sheni preserves the eating mitzvah of Pesach Rishon, ensuring continuity of covenant. Sefer HaChinuch (382) calls it a gift of mercy that redemption remains accessible to all, even those who missed the first.
Temple – בֵּית הַמִּקְדָּשׁ
- Rambam (Korban Pesach 5:7) rules that Pesach Sheni must be eaten in the Mikdash framework, affirming the Temple’s central role in covenant renewal. Ramban highlights that this showed Israel that holiness was never barred by circumstance.
Sacrifices – קָרְבָּנוֹת
- Sefer HaChinuch describes Pesach Sheni as a corrective korban, unique in its role of restoring obligation. Talmud (Pesachim 95a) confirms it retains full sacrificial status, even though it lacks accompanying festival restrictions.
Community – קְהִלָּה
- Midrash (Sifrei Bamidbar 69) recounts how individuals excluded from the first Pesach cried, “Why should we be diminished?” Hashem answered by granting Pesach Sheni, making it a communal inclusion. Their protest ensured all Israel could stand as one in covenant.
Faith – אֱמוּנָה
- Rashi (Num. 9:11) explains that matzah and maror tie Pesach Sheni to faith in redemption. Rambam (Guide III:43) adds that repeating the Pesach meal strengthens faith that Hashem’s redemption is timeless, not bound to a single date.
Compassion – רַחֲמִים
- Talmud (Pesachim 93b–95a) emphasizes Hashem’s compassion in creating Pesach Sheni. Midrash Tanchuma compares it to a king reopening his banquet hall for late arrivals, underscoring Divine patience and kindness.
Holiness – קְדֻשָּׁה
- Rambam explains that although Pesach Sheni lacks Yom Tov status, its kedushah is fully intact in the eating mitzvah. Ramban writes that holiness here lies not in communal festival, but in restoring individual standing in the covenant.
Gratitude – הוֹדָיָה
- Talmud (Pesachim 116b) teaches that eating Pesach Sheni with matzah and maror also recalls thanksgiving for Hashem’s compassion. Sefer HaChinuch stresses gratitude is doubled — for redemption itself, and for being granted a second chance.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam notes that Pesach Sheni is purely between the person and Hashem, correcting an obligation to Him directly. Talmud (Pesachim 95a) highlights that this mitzvah reaffirms loyalty to Hashem even after failure or exclusion.
