Jerusalem Talmud Pesachim 9:3

משנה: מַה בֵּין פֶּסַח הָרִאשׁוֹן לַשֵּׁנִי. הָרִאשׁוֹן אָסוּר בְּבַל יֵרָאֶה וּבַל יִמָּצֵא. וְהַשֵּׁנִי מַצָּה וְחָמֵץ עִמּוֹ בַבָּיִת. הָרִאשׁוֹן טָעוּן הַלֵּל בַּאֲכִילָתוֹ וְהַשֵּׁנִי אֵינוֹ טָעוּן הַלֵּל בַּאֲכִילָתוֹ. זֶה וָזֶה טָעוּנִין הַלֵּל בַּעֲשִׂיָּתָן. וְנֶאֶכָלִין צָלִי עַל מַצָּה וּמְרוֹרִים וְדוֹחִין אֶת הַשַּׁבָּת׃ MISHNAH: What is the difference between the First and the Second Pesaḥ? The First is forbidden [leavened matter] to be seen or found. For the Second, leavened matter and mazzah are with him in the house. The First needs Hallel when it is eaten, but the Second does not need Hallel when it is eaten⁴⁴The First is a family celebration, the Second a ritual restricted to adult males.. Both need Hallel when it is offered⁴⁵Psalms.113-117">Pss. 113–117 sung by the Levitic choir in the Temple, not the family at the table., and they are eaten roasted, with unleavened bread and bitter herbs, and push the Sabbath aside.

הלכה: כָּתוּב לֹֽא־יַשְׁאִ֤ירוּ מִמֶּ֨נּוּ֙ עַד בּוֹקֶר. אִם לֶאֱכוֹל. זֶה מִצְוַת עֶשֵׂה שֶׁבּוֹ. וְעֶ֖צֶם לֹ֣א תִּשְׁבְּרוּ ב֑וֹ זֶה מִצְוַת לֹא תַעֶשֶׂה שֶׁבּוֹ. וּכְשֶׁהוּא אוֹמֵר. כְּכָל־חוּקַּת הַפֶּ֖סַח יַֽעֲשׂ֥וּ אוֹתוֹ׃ יָכוֹל שֶׁאֲנִי מַרְבֶּה לְבִיעוּר חָמֵץ וְלַאֲכִילַת מַצָּה כָּל־שִׁבְעָה. תַּלְמוּד לוֹמַר עַל־מַצּ֥וֹת וּמְרוֹרִים יֹֽאכְלוּהוּ׃ אֵין לָךְ דָּבָר חוּץ מִגּוּפוֹ מְעַכְּבוֹ אֶלָּא מַצּוֹת וּמְרוֹרִים בִּלְבַד. וּכְרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל אָמַר. כְּלָל וּפְרָט הַכֹּל בִּכְלָל. יָכוֹל יְהוּ כָל־הַדְּבָרִים מְעַכְּבִין אוֹתוֹ. תַּלְמוּד לוֹמַר עַל־מַצּ֥וֹת וּמְרוֹרִים יֹאכְלוּהוּ׃ אֵין לָךְ דָּבָר חוּץ מִגּוּפוֹ מְעַכְּבוֹ אֶלָּא מַצּוֹת וּמְרוֹרִים בִּלְבַד. HALAKHAH: It is written: they shall not leave anything until morning⁴⁶Numbers.9.12">Num. 9:12, stating the rules of the Second Pesaḥ.. If it relates to eating, this is the relevant positive commandment. No bone of it may be broken, that is the relevant prohibition. So when He says, according to all rules of the Pesaḥ they shall make it, I could think that I have to add the elimination of leavened matter and mazzah for seven days. The verse says, on mazzot and bitter herbs they shall eat it⁴⁷Numbers.9.11">Num.9:11. Cf. Pesachim.95a">Babli 95a.. Nothing external to its body impedes it except mazzot and bitter herbs. And following Rebbi Ismael? Since Rebbi Ismael says, a principle followed by a detail, everything is in the principle, I could think that everything impedes it; the verse says, on mazzot and bitter herbs they shall eat it. Nothing external to its body impedes it except mazzot and bitter herbs⁴⁸In Sifry Num. 69, the argument is based on another hermeneutical principle of R. Ismael: “Anything mentioned in one setting and repeated in a different setting cannot be considered part of the original setting unless referred to explicitly by the verse.” Since the details, to be eaten with mazzah and bitter herbs, not to be left until morning, and no bone being broken, are repeated from the laws of the First Pesaḥ, they and only they are transferred to the Second..

אִית תַּנָּיֵי תַנֵּי. עַל הַשֵּׁינִי הוּא עָנוּשׁ כָּרֵת. עַל הָרִאשׁוֹן אֵינוֹ עָנוּשׁ כָּרֵת. אִית תַּנָּיֵי תַנֵּי. עַל הָרִאשׁוֹן הוּא עָנוּשׁ כָּרֵת. עַל הַשֵּׁינִי אֵינוֹ עָנוּשׁ כָּרֵת. ואִית תַּנָּיֵי תַנֵּי. בֵּין עַל הָרִאשׁוֹן בֵּין עַל הַשֵּׁינִי עָנוּשׁ כָּרֵת. מָאן דְּאָמַר. עַל הָרִאשׁוֹן הוּא עָנוּשׁ כָּרֵת. חֶטְא֥וֹ יִשָּׂ֖א בָרִאשׁוֹן. מָאן דְּאָמַר. עַל הַשֵּׁינִי הוּא עָנוּשׁ כָּרֵת. חֶטְא֥וֹ יִשָּׂ֖א בַשֵּׁינִי. מָאן דְּאָמַר. בֵּין עַל הָרִאשׁוֹן בֵּין עַל הַשֵּׁינִי עָנוּשׁ כָּרֵת. חֶטְא֥וֹ יִשָּׂ֖א בֵּין עַל הָרִאשׁוֹן בֵּין עַל הַשֵּׁינִי. מָאן דְּאָמַר. עַל הַשֵּׁינִי. אֵינוֹ עָנוּשׁ כָּרֵת אֶלָּא אִם כֵּן לֹא עָשָׂה אֶת הָרִאשׁוֹן. כִּ֣י ׀ אֶת קָרְבַּ֣ן יי לֹ֤א הִקְרִיב֙ בְּמוֹעֲדוֹ. בָּרִאשׁוֹן חֶטְא֥וֹ יִשָּׂ֖א. בַּשֵּׁינִי. Some Tannain stated, he is punished by extirpation for the Second, he is not punished by extirpation for the First. Some Tannain stated, he is punished by extirpation for the First, he is not punished by extirpation for the Second. And there are Tannaim who state, both for the First as for the Second he is punished by extirpation. He who says, he is punished by extirpation for the First; he shall bear his sin about the First. He who says, he is punished by extirpation for the Second; he shall bear his sin about the Second. He who says, both for the First as for the Second he is punished by extirpation, he shall bear his sin about the First and the Second. He who said, for the Second, he is not punished by extirpation except if he missed the First: For the sacrifice of the Eternal he did did not bring at its appointed time, the First, his sin he shall bear, about the Second⁴⁹While Numbers.9.13">Num. 9:13 is written with the laws of the Second Pesaḥ, it is formulated in terms of the First. Therefore it is not clear whether it refers to the First (as understood by Sifry Num.70 and Pseudo-Jonathan), the Second, or both..

אָמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. כָּתוּב הַשִּׁיר֙ יִֽהְיֶ֣ה לָכֶ֔ם כְּלֵי֖ל הִתְקַדֶּשׁ־חָ֑ג. בָּא לֵילֵי פֶסַח לְלַמֵּד עַל מַפַּלְתּוֹ שֶׁלְסַנְחֵרִיב וְנִמְצָא לָמֵד מִמֶּנּוּ. מַה זֶה טָעוּן הַלֵּל אַף זֶה טָעוּן הַלֵּל. אִי מַה זֶה טָעוּן חֲגִיגָה אַף זֶה טָעוּן חֲגִיגָה. אָמַר רִבִּי זְעוּרָה. כְּלֵי֖ל הִתְקַדֶּשׁ־חָ֑ג. אֶת שֶׁהוּא טָעוּן הַלֵּל טָעוּן חֲגִיגָה. אֶת שֶׁאֵינוֹ טָעוּן הַלֵּל אֵינוֹ טָעוּן חֲגִיגָה. Rebbi Joḥanan said in the name of Rebbi Simon ben Joṣadaq: It is written, the song shall be for you like the night at the start of the holiday ofpilgrimage⁵⁰Isaiah.30.29">Is. 30:29; Pesachim.95b">Babli 95b.. The Passover night comes to instruct about the downfall of Sanherib and taken instruction from it. Since the one needs Hallel. so the other needs Hallel. But then since the one needs a sacrifice of pilgrimage, does the other need a sacrifice of pilgrimage? Rebbi Zeˋira said, like the night at the start of the holiday of pilgrimage, anything needing Hallel needs a sacrifice of pilgrimage; anything not needing Hallel does not need a sacrifice of pilgrimage.

וְדוֹחֶה אֶת הַטּוּמְאָה. אָמַרְתָּ. כָּל־עַצְמוֹ אֵינוֹ בָא אֶלָּא מִפְּנֵי הַטּוּמְאָה. וְאַתְּ אָמַר. דּוֹחֶה אֶת הַטּוּמְאָה It pushes aside impurity. You say, in itself it only comes because of impurity, and you are saying, it pushes aside impurity⁵¹Pesachim.95b">Babli 95b, Sifry Num.70. It is clear that the Second Pesaḥ only can be offered in purity.?