intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

The Korban Pesach of Pesach Sheini (Bamidbar 9:1-12)
"And G-d spoke to Moshe, in the wilderness of Sinai, in the second year from their exodus from the Land of Egypt, in the first month saying, 'The Children of Israel shall observe the Pesach Offering in its appointed time. On the fourteenth day of this month (Nisan) in the afternoon; according to all its laws and ordinances are you to make it.'"

"There were men who were made impure by (contact with) a human corpse and could not make the Pesach Offering on that day; so they approached Moshe and Aharon on that day. Those men said to him (to Moshe), 'We are impure because (of contact) with a dead body of a man, why should we be diminished by not offering G-d’s offering in its appointed time among the Children of Israel. And Moshe said to them, 'Stand and I will hear what G-d has commanded concerning you.' And G-d spoke to Moshe, saying, 'Speak to the Children of Israel, if any man will become impure (because of contact with) a human corpse or on a distant journey whether you or of your (future) generations, he shall make the Pesach Offering unto G-d. On the second month, on the fourteenth day in the afternoon shall he make it, with matzot and maror shall he eat it. They shall not leave over from it until the morning nor shall they break a bone of it; like all the decrees of the Pesach Offering shall they make it.'"

Sefer Hachinuch, Mitzva 380: "Any Israelite who was unable to observe Pesach Rishon (and bring the Korban Pesach) on the 14th of Nisan (the first month of the calendar) should observe Pesach Sheini on the 14th of Iyar (one month later); for example, if he was in a state of ritual impurity or on a distant journey... Those of blessed memory also taught us that not only impurity and distance exempted the Israelite from observing Pesach Rishon, but also if he unwittingly erred or was accidentally prevented from doing so or even if someone deliberately neglected to bring the Korban Pesach on the 14th of Nisan, he must observe Pesach Sheini."

The slaughter of this "back-up" Korban Pesach is a mitzva in its own right and is “Docheh Shabbat” (pushes aside Shabbat). If a child attained maturity between Pesach Rishon and Pesach Sheini, he was required to bring a Korban Pesach on Pesach Sheini. Similarly, if a non-Jew converted to Judaism after Pesach Rishon but before Pesach Sheini, he was bound to bring a Korban Pesach on the 14th of Iyar. A woman, who was unable to bring a Korban Pesach on Pesach Rishon, could, if she chose, bring her Korban on Pesach Sheini. Since there were comparatively few celebrants, the Korban of Pesach Sheini was not slaughtered in three shifts, as was the "regular" Korban Pesach.

Paraphrasing the Gemara, we note that Hilchot Pesach - the laws of Korban Pesach - may be divided into three categories; Mitzvot Shebegufo (mitzvot concerning the sacrificial animal itself), Mitzvot Mei'al Gufo (Mitzvot which "surround" the Korban Pesach) and Mitzvot Shelo Al Gufo (laws of Pesach which do not directly concern the Korban Pesach at all). On Pesach Sheini, only the Mitzvot Shebegufo and Mitzvot Mei'al Gufo are observed; Mitzvot Shelo Al Gufo are not observed.

Mitzvot Shebegufo include the selection of a perfect male lamb (or goat) less than one year old, the slaughtering of the lamb, the Isur - the prohibition - of breaking a bone of the Korban Pesach, the ordinance of roasting it over the fire thoroughly and the Isur of leaving any of the sacrificial meat over "until morning." Mitzvot Mei'al Gufo include eating the Korban Pesach together with matzot and maror. Halachot included in the category Mitzvot Shelo Al Gufo include "nullifying" the Chameitz. The celebrants of Pesach Sheini were permitted to possess Chameitz because the possession of Chameitz, is not directly connected to the offering and eating the Korban. When the Korban Pesach was slaughtered "in its appointed time" i.e. the 14th of Nisan during Pesach Rishon, there was an accompanying Isur of possessing Chameitz No member of the Chavura - the company joined to slaughter and eat the Korban Pesach as a group - could have Chameitz in his possession. This Isur also applied to the Shocheit and to the attending Kohanim. This prohibition did not apply to those who were observing Pesach Sheini.

While the Leviyim did sing Hallel when the Korban Pesach of Pesach Sheini was being slaughtered in the Beit Hamikdash, Hallel was not recited during the Pesach meal by the members of the Chavura. A Chagiga - the festival sacrifice - was brought together with the Korban Pesach on Pesach Rishon, but never on Pesach Sheini. On both Pesach Rishon and Pesach Sheini, the Halachot relevant to the Chavurot applied. The members of the Chavura could eat their Korban Pesach only in a building or a well-defined area. However in contra- distinction to Pesach Rishon, the sacrificial meat could be removed from the premises on Pesach Sheini.

"'Why should we be diminished?' We do not find anywhere that a mitzva, which was required to be observed at a specific time, could be "made up" at a later time. The sole exception is the Korban Pesach. Why? Because there were men in Israel who exerted themselves and struggled to fulfill the mitzva. They pleaded before G-d and said, 'Why should we be diminished?' For this reason, their wish was granted - for them and for future generations."

But the existence of Pesach Sheini as a "back-up" for the "real" Pesach could lead to complications. The Mishna (Challa 4:11) relates how "...Yosef Hakohein also brought his sons and the men of his household to keep the Lesser Passover - Pesach Sheini - in Jerusalem but they (the Sages) turned him back lest (his act of bringing his entire household) should be established and firmly fixed (in the eyes of the public) as an obligation."

Chazal were afraid that Yosef Hakohein's act might be misinterpreted by the public as a Halachic precedent. They felt that it was important to emphasize that the command "Three times a year shall all your men appear before the Lord G-d." (Shemot 23:17) did not apply to Pesach Sheini. The boundaries between Pesach Rishon and Pesach Sheini were not to be blurred.

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email at acatriel@netvision.net.il. Catriel is in the process of writing a book entitled: The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.