Matzah, Maror, and an Egg: What People Do on Pesach Sheni

Rabbi Levi said: In each summer month, Hashem wished to give Israel a festival. In Nisan He gave them the Pesach; in Iyar He gave them the “small Pesach”; in Sivan He gave them Atzeret; in Tammuz He wanted to give them a great festival, but through the sin of the Golden Calf, Tammuz, Av, and Elul were canceled, and later He repaid them with Rosh Hashanah, Yom Kippur, and the festival of Sukkot (Yalkut Shimoni, Pinchas 29).

Pesach Sheni

Someone who did not bring the Korban Pesach at its appointed time on the 14th of Nisan because he was tamei (ritually impure), or on a distant journey, or prevented by another circumstance—brings Pesach Sheni that year in the following month, on the 14th of Iyar after midday (Pesachim, chapter 9).

Pesach Sheni — the “Little Pesach”

The 14th of Iyar is called Pesach Sheni, and some call it Pesach Katan (Mishnah Rosh Hashanah 1:3, and Bartenura there). In Aramaic: Pescha Ze’ira (Chullin 129a).

Reason for the name “Pesach Katan”: because it is only one day, not seven days like the first Pesach (Tosefot Yom Tov to Rosh Hashanah 1:3).

Another reason: because it has more leniencies than the first Pesach (Melechet Shlomo to Rosh Hashanah 1:3).

Reason for the name “Pesach Sheni”: because the Pesach offering is brought in the second month (Tosefot Yom Tov and Melechet Shlomo to Rosh Hashanah 1:3).

Where Pesach Sheni comes from

In Parashat Beha’alotecha we read that in the second year after the Children of Israel left Egypt, they were commanded: “to make the Pesach; just as Hashem commanded Moses, so the Children of Israel did” (Numbers 9:1, 5).

The Torah tells us: “There were men who were tamei from contact with a human corpse and could not make the Pesach on that day; they approached Moses and Aaron … and said, ‘Why should we be diminished by not bringing Hashem’s offering at its time among the Children of Israel?’ … Hashem spoke to Moses, saying … ‘If any man will be tamei from contact with a corpse, or on a distant road, for you or for your generations, he shall make a Pesach for Hashem—in the second month, on the fourteenth day in the afternoon, they shall make it’” (Numbers 9:6, 11).

How the first Pesach differs from Pesach Sheni

What is the difference between the first Pesach and Pesach Sheni? On the first, chametz is prohibited—“you shall not see” and “you shall not find”—and the offering may not be slaughtered with chametz in possession; it may not be taken out from its eating group; Hallel is recited while eating; a chagigah (festival offering) is brought with it; and it can be brought in a state of communal tum’ah (impurity) if most of the community is tamei met (impure due to a corpse).

But on Pesach Sheni, both chametz and matzah may be present in the house; Hallel is not recited while eating; it may be taken out beyond its place of eating; no chagigah is brought with it; and it is not brought in a state of tum’ah. Both, however, override Shabbat; both require Hallel during their preparation; both are eaten roasted in one house with matzah and maror; nothing may be left over; and no bone may be broken (Rambam, Hilchot Korban Pesach 10:15).

The idea behind the mitzvah

The mitzvah of Pesach is a clear sign to all who see the sun that the world was created anew, for at that time Hashem performed great miracles and wonders for us and altered nature before the eyes of the nations. All the peoples of the earth saw that His providence and power are over the heavens. This belief in the world’s renewal is a pillar of our faith and our Torah. Therefore, it was the Creator’s will to grant this precious mitzvah to every Jew. Even if one was prevented—by circumstance or a distant journey—from doing it at its appointed time, he should do it in the second month (Sefer HaChinuch, Beha’alotecha).

Why Pesach Sheni falls on the 14th

If the reason is to allow purification from tum’ah, two weeks is sufficient time to become pure from all impurities. Rabbi Yaakov Emden wrote that this was revealed to him from Heaven: In the first year, the Israelites ate the matzot they took out of Egypt until the night of the 15th of Iyar. This shows that the themes of Pesach and matzah extend until that night and no further; until that night the miracle of the Exodus and the eating of matzah continued (Siddur Ya’avetz).

Prayer service

Tachanun

On the 13th of Iyar (the eve of Pesach Sheni), Ashkenazim customarily say Tachanun (Luach Eretz Yisrael).

The reason Tachanun is said at the preceding afternoon service—although typically we also omit it at the preceding Minchah when the next day omits Tachanun—is that the reason for omitting Tachanun on the 14th is the offering of the sacrifice, which applies only to the day (the time of the offering), not to the previous night (R. Shlomo Zalman Auerbach, Halichot Shlomo—Sefirat HaOmer, ch. 11, note 29).

Another reason: Even when the Temple stood, this was a festival only for individuals—those who had not brought the Korban Pesach at its time. Although there is room to be lenient and exempt the 14th from Tachanun following the opinion of the Pri Chadash, since that is a minority view, it is enough to exempt the day itself, without adding the previous day as well (Sha’arei Yemei HaPesach, gate 10).

Sephardim do not say Tachanun. Reason: As with other sacred days when Tachanun is omitted, the same applies to the preceding Minchah—including for Pesach Sheni.

14 Iyar, Pesach Sheni — Tachanun is not said (Sha’arei Teshuvah to O.C. 131:7; also in the Luach Eretz Yisrael). Reason: Because of the offering of the Korban Pesach Sheni (Shiyrei Knesset HaGedolah to O.C. 131 in the glosses; Beit Yosef 131:12; Sha’arei Ephraim, gate 10:27). Support: The Talmud says (Chullin 129b) Pescha Ze’ira—do not eulogize on it; from this we learn not to say Tachanun (Shiyrei Knesset HaGedolah to Beit Yosef 131, s.k. 12; Sha’arei Ephraim 10:27).

Another reason: Although we are all tamei met today and our lips served in place of the korban on the first Pesach in its time, it is still fitting to arouse the merit of Pesach Sheni, which was observed when the Temple stood (Eshel Avraham of Butchatch at the end of O.C. 131, cited in Likutei Maharich, Pesach Sheni).

Some do say Tachanun, and so the Chazon Ish would say Tachanun in his study hall on this day, following the earlier Ashkenazic practice (Dinim VeHanhagot, ch. 4:37). Even though the Korban Pesach was brought, it was a private festival, akin to other times when offerings were brought yet Tachanun was still said.

15 Iyar: On the 15th, Tachanun is said even in the Diaspora. Reason: The exemption on the 14th is because of the sacrifice, and sacrifices are brought only in the Land of Israel (R. Shlomo Zalman Auerbach, Halichot Shlomo—Sefirat HaOmer, ch. 11, halacha 29).

“El Erech Apayim”

When Pesach Sheni falls on a Monday (when the first day of Pesach fell on a Sunday, it cannot fall on a Thursday), “El Erech Apayim” is said when opening the ark (Dinim VeHanhagot 4:37). Reason: We omit “El Erech Apayim” only on days when “Lamenatzeach” is also omitted; on this day “Lamenatzeach” is said (Ishei Yisrael, ch. 24:12, note 37).

“Yehi Ratzon” after the reading

When Pesach Sheni falls on a Monday (it cannot fall on a Thursday), the “Yehi Ratzon” that follows the Torah reading is not said (Ishei Yisrael, Pesach Sheni 33).

“Lamenatzeach”

Ashkenazic rite: The custom is to say “Lamenatzeach” (Luach Eretz Yisrael). Reason: because it is not a full Yom Tov.

Sephardic rite: The custom is not to say “Lamenatzeach” (Eliyah Rabbah 131:14; Shulchan HaTahor).

Saying Selichot when Pesach Sheni falls on Behab

It is recorded in a ledger preserved in the Ruins of R. Yehudah haChasid that even when Behab (the Monday-Thursday-Monday fasts) falls on Pesach Sheni, no Selichot are said and no fasting is observed (cited in Zeh HaShulchan, vol. 3, p. 72; R. Shlomo Zalman Auerbach, Halichot Shlomo—Sefirat HaOmer, 11:20; Sefer Eretz Yisrael by R. Tukachinsky).

Others did say Tachanun and Selichot (R. Chaim Kanievsky in Doleh U’Mashkeh, on Pesach Sheni). Some hold that while Tachanun and Nefilat Apayim are omitted, Selichot are said. Reason: It is like other days accepted as public fasts that also feature a brit milah: even though Tachanun is omitted, Selichah and vidui are said, as in Shulchan Aruch (O.C. 131:5). So too on this day: say Selichot but omit Tachanun and Nefilat Apayim (Siddur Ya’avetz; Chazon Ish, Orchot Rabbeinu, vol. 1, p. 68).

Pesach Sheni customs

The custom of eating matzah on this day: Some have the custom to eat matzah on Pesach Sheni. Reason: as a remembrance of the matzah eaten by those who brought the Korban Pesach on the 14th of Iyar, as it says (Numbers 9:11), “In the second month, on the fourteenth … they shall eat it on matzot and bitter herbs” (Ziv HaMinhagim, p. 104).

Another reason: The Israelites ate the matzot they brought out of Egypt until the 14th of Iyar, as it says (Exodus 16:1), “The entire assembly of the Children of Israel came to the Desert of Sin on the fifteenth day of the second month,” and Rashi explains (there) that this date is specified because on that very day the cakes they had taken from Egypt were finished, and they now needed the man (Ziv HaMinhagim, p. 104).

When to eat the matzah

Some eat on the 14th. Reason: that is when the Korban Pesach was offered; so practiced the Kehal Yaakov (Orchot Rabbeinu, vol. 2, p. 97).

Some eat on the 15th. Reason: the offering was brought on the 14th of Iyar, but it was eaten that night, the night of the 15th.

Somealso eat on the night of the 15th. Reason: that is when the matzah was eaten together with the Korban Pesach (Likutei Maharich, Pesach Sheni).

And some do not eat matzah at all on this day—the Chazon Ish practiced this—and he said that this would be adding a mitzvah not written (cited in Orchot Rabbeinu, vol. 2, p. 97).

Matzah and maror

Some have the custom to eat on Pesach Sheni both matzah and maror. Reason: as a remembrance of the Korban Pesach Sheni, which was eaten with matzot and maror (so writes Darkei Chaim VeShalom §24; and this is the custom of Kamarna). The custom in most places is to eat only matzah.

Egg

Some have the custom to eat an egg on Pesach Sheni (Likutei Maharich, Pesach Sheni, citing Sefer Zikaron Yehuda). Reason: The same reason for eating an egg at the Seder: when eating in remembrance of the Korban Pesach we also mourn the absence of the Temple. That reason applies on Pesach Sheni as well—were the Temple standing, we would bring the Korban Pesach on the 14th of Iyar. Since we have not merited this now, we eat an egg, the food of mourners (Minhag Yisrael Torah, 493).

(צילום: shutterstock)

Read the Pesach Sheni passage

The Shelah writes, under the general principle of “give him of his fitting blessings” and “doing the right thing at the right time,” that just as we recall the daily tamid offering every day to fulfill “we will render the offerings of our lips,” he saw a pious, meticulous person who would read privately … and on the 14th of Iyar the passage of Pesach Sheni; especially in Jerusalem, where Tachanun is not said, this is an upright custom (Shelah, tractate Yoma, “Derech HaChaim—Torat Mussar”).

Some wrote that at each season one should study the tractates that pertain to it, as the Rashba quotes in the name of R. Yehoshua ben Chanina (Sanhedrin 101a): “Whoever reads a verse in its proper time brings good to the world,” as it says (Proverbs 15:23), “A word spoken in its time—how good.”

So too the Kaf HaChayim writes that it is proper to learn the passage of Pesach Sheni (Numbers 9) and the brief rulings on Pesach Sheni by Rabbeinu HaRosh (O.C. 429:6).

Joy on this day

The Chida (Moreh Etzba 8:222) and R. Chaim Palachi (Mo’ed LeChol Chai, siman 7:6) write to increase joy on Pesach Sheni, for the day is holy.