(ד) וַיְדַבֵּ֥ר מֹשֶׁ֛ה אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לַעֲשֹׂ֥ת הַפָּֽסַח׃ (ה) וַיַּעֲשׂ֣וּ אֶת־הַפֶּ֡סַח בָּרִאשׁ֡וֹן בְּאַרְבָּעָה֩ עָשָׂ֨ר י֥וֹם לַחֹ֛דֶשׁ בֵּ֥ין הָעַרְבַּ֖יִם בְּמִדְבַּ֣ר סִינָ֑י כְּ֠כֹל אֲשֶׁ֨ר צִוָּ֤ה ה' אֶת־מֹשֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃ (ו) וַיְהִ֣י אֲנָשִׁ֗ים אֲשֶׁ֨ר הָי֤וּ טְמֵאִים֙ לְנֶ֣פֶשׁ אָדָ֔ם וְלֹא־יָכְל֥וּ לַעֲשֹׂת־הַפֶּ֖סַח בַּיּ֣וֹם הַה֑וּא וַֽיִּקְרְב֞וּ לִפְנֵ֥י מֹשֶׁ֛ה וְלִפְנֵ֥י אַהֲרֹ֖ן בַּיּ֥וֹם הַהֽוּא׃ (ז) וַ֠יֹּאמְרוּ הָאֲנָשִׁ֤ים הָהֵ֙מָּה֙ אֵלָ֔יו אֲנַ֥חְנוּ טְמֵאִ֖ים לְנֶ֣פֶשׁ אָדָ֑ם לָ֣מָּה נִגָּרַ֗ע לְבִלְתִּ֨י הַקְרִ֜ב אֶת־קָרְבַּ֤ן ה' בְּמֹ֣עֲד֔וֹ בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃ (ח) וַיֹּ֥אמֶר אֲלֵהֶ֖ם מֹשֶׁ֑ה עִמְד֣וּ וְאֶשְׁמְעָ֔ה מַה־יְצַוֶּ֥ה ה' לָכֶֽם׃ (פ) (ט) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (י) דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר אִ֣ישׁ אִ֣ישׁ כִּי־יִהְיֶֽה־טָמֵ֣א ׀ לָנֶ֡פֶשׁ אוֹ֩ בְדֶ֨רֶךְ רְחֹקָ֜הׄ לָכֶ֗ם א֚וֹ לְדֹרֹ֣תֵיכֶ֔ם וְעָ֥שָׂה פֶ֖סַח לַה'׃ (יא) בַּחֹ֨דֶשׁ הַשֵּׁנִ֜י בְּאַרְבָּעָ֨ה עָשָׂ֥ר י֛וֹם בֵּ֥ין הָעַרְבַּ֖יִם יַעֲשׂ֣וּ אֹת֑וֹ עַל־מַצּ֥וֹת וּמְרֹרִ֖ים יֹאכְלֻֽהוּ׃ (יב) לֹֽא־יַשְׁאִ֤ירוּ מִמֶּ֙נּוּ֙ עַד־בֹּ֔קֶר וְעֶ֖צֶם לֹ֣א יִשְׁבְּרוּ־ב֑וֹ כְּכָל־חֻקַּ֥ת הַפֶּ֖סַח יַעֲשׂ֥וּ אֹתֽוֹ׃ (יג) וְהָאִישׁ֩ אֲשֶׁר־ה֨וּא טָה֜וֹר וּבְדֶ֣רֶךְ לֹא־הָיָ֗ה וְחָדַל֙ לַעֲשׂ֣וֹת הַפֶּ֔סַח וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּ֑יהָ כִּ֣י ׀ קָרְבַּ֣ן ה' לֹ֤א הִקְרִיב֙ בְּמֹ֣עֲד֔וֹ חֶטְא֥וֹ יִשָּׂ֖א הָאִ֥ישׁ הַהֽוּא׃ (יד) וְכִֽי־יָג֨וּר אִתְּכֶ֜ם גֵּ֗ר וְעָ֤שָֽׂה פֶ֙סַח֙ לַֽה' כְּחֻקַּ֥ת הַפֶּ֛סַח וּכְמִשְׁפָּט֖וֹ כֵּ֣ן יַעֲשֶׂ֑ה חֻקָּ֤ה אַחַת֙ יִהְיֶ֣ה לָכֶ֔ם וְלַגֵּ֖ר וּלְאֶזְרַ֥ח הָאָֽרֶץ׃ (פ)
(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 the LORD had commanded Moses, so the Israelites did. (6) But there were some men 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 men said to them, “Unclean though we are by reason of a corpse, why must we be excluded from presenting the LORD’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 the LORD gives about you.” (9) And the LORD 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 the LORD, (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 man who is clean and not on a journey refrains from offering the passover sacrifice, that person shall be cut off from his kin, for he did not present the LORD’s offering at its set time; that man shall bear his guilt. (14) And when a stranger who resides with you would offer a passover sacrifice to the LORD, he must offer it in accordance with the rules and rites of the passover sacrifice. There shall be one law for you, whether stranger or citizen of the country.
אנחנו טמאים לנפש אדם למה נגרע מאחר שהיתה טומאתנו לדבר מצוה למה תהיה גוררת עבירה:
אנחנו טמאים לנפש אדם למה נגרע, since we are ritually impure because performed a mitzvah [of burying the dead], why should we forced into a sin!?
עמדו. המתינו. או שתקו כלשון המקרא עמדו ולא ענו עוד. אמר להם משה אל תצעקו עד שאשמע:
Stand by. Wait. Or be quiet, as in Tanakh, "stand by," can mean "don't respond further." Moshe said to them, don't cry out until I've heard [from God].
או בדרך רחקה נקוד על ה״א לדרוש דרחוקה לא קאי אבדרך שהרי נקודה הה״א דכמאן דליתא היא אלא קאי אאיש כלומר אם רחוק הוא. או לדרתיכם פירוש או בדרך רחקה לכם עכשיו או כשאירע דבר זה לכם לדרתיכם.
Or on a distant journey, the dot over the letter "ה" is to indicate that the word "distant" doesn't refer to the journey, but rather that the person themself is distant. Or any of your descendants means that while the distant journey aspect applies to any of you, the descendants means extends the application to the future.
הרבי מליובאוויטש (מנחם מנדל), ליקוטי שיחות, כרך ל"ג, בהעלותך א:
"חמץ ומצה"
מכיוון שהעבודה דפסח ראשון היא "סור מרע", בריחה מהרע, לכן חל אז החיוב לבער את החמץ (הרומז על הרע, "שאור שבעיסה"), שלא יהיה שום חמץ ברשותו; מה שאין כן פסח שני, שעניינו הפיכת הרע לטוב, אין צריכים בו בזמן לבער את החמץ מרשותו, אלא "חמץ ומצה עימו בבית", כי על ידי פסח שני ניתן (בהוספה - ) הכח להפוך את החמץ לקדושה.
© כל הזכויות שמורות למחבר
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The Lubbavitcher Rebbe, Likutei Sihot, vol. 33, Behaalotecha 1: "Hametz and Matzah"
Since the work of the first Pessah is to "stir away from evil", to run away from evil, we have the obligation to burn the chametz (the symbol of evil is the leaven in the dough) so we won't have any chametz in our possession. It's not the case in the second Pessah, whose point is to transform evil in good: we don't need on this occasion to burn the chametz in our possession (mPesachim 9:3), because thanks to Pessah Sheni we have the opportunity to convert chametz into holyness.
Surah 2, Al Baqara, The Cow
183. O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious - see V.2:2).
184. [Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.
Behaalotecha - the Mitsva of Pesach Sheni, Rabbi Uri Amos Sharki
We haven't seen that someone who can't sit in a succah should do a Sukkot Sheni. Whoever was prevented from doing this mitsvah is exempted. If so, why obligate? What is so terrible about not doing Pessah because we were prevented from doing it?
The issue is that we have a specific law: "In each generation, one should feel as if they themselves left slavery in Egypt" (Rambam, Mishneh Torah, Laws of Leavened Bread) and this calls for the seder evening. One who doesn't leave Egypt, it's as if they didn't belong to the People, and if they don't belong to the People, they also can't receive the Torah. This is why they have until Shavuot to solve this problem.
The Torah reveals us something unique: the possibility to complete this stems from a request of the people, precisely during the month of Iyar, on the day corresponding to the day of Pessah in Nisan (the 14th). On the month of Nisan, redemption comes from an awakening to the Divine "Me and not an angel, Me and not a seraph, Me and not an emissary, Me, God - Me and not another" (Haggadah). In the month of Iyar, the time of redemption is affixed on a request from the People - it's the People who ask for it. It's as if Iyar is the month when the People gains its independance/dignity through its own strengths.
“We, LGBTQ people who grew up in the religious community, invite you: our family members, friends, acquaintances, the communities in which we grew up, the institutions in which we were educated – pre-army courses, seminaries, ulpanot, and yeshivas – to talk together, to get acquitted and to challenge and ask questions about the place of LGBTQ people in the religious community.”