Pesach Sheni - The Second Chance at Redemption

Halacha Moment
May 19, 2022
4 min read

Updated: May 11

The Daily Halacha Moment - Pesach Sheni – The Second Chance at Redemption

״כל השונה הלכות בכל יום - מובטח לו שהוא בן העולם הבא״ (נידה עג ע״א, מגילה כח:)

“Anyone who studies Halachot every day is guaranteed that he is destined for the world-to-come” (Megilla 28b, Niddah 73a)

Question:

What is Pesach Sheni?

Answer:

Pesach Sheni, observed on the 14th of Iyar, exactly one month after the eve of Pesach, is a deeply meaningful and often overlooked day on the Jewish calendar. In the days of the Bet HaMikdash, this day provided a unique opportunity for a "makeup" Korban Pesach for those who, due to circumstances beyond their control such as ritual impurity or being on a distant journey and were unable to offer the Korban Pesach on its proper time, the 14th of Nissan [1].

This concept originates in the Torah itself, in Parashat Beha’alotcha (Bamidbar 9), where a group of individuals approached Moshe Rabbeinu with a heartfelt plea: "Why should we be left out?" They had become tamei (ritually impure) due to contact with a corpse, and thus were disqualified from participating in the Korban Pesach at its appointed time. Hashem responded by introducing a new law, "Pesach Sheni", showing us that no Jew is ever too far or too impure to come back to Hashem. This principle of divine compassion and second chances is embedded in Jewish life and our relationship with Hashem.

As a result of the sanctity and significance of the day, Tachanun is not recited during davening on the 14th of Iyar. The omission of Tachanun reflects the joy and spiritual elevation associated with the potential to reconnect and bring a korban on this day an expression of Hashem's patience and love for His people [2].

In halachic practice, Pesach Sheni does not carry all the laws of the original Pesach. For example, it is not a Yom Tov, and work is permitted. However, some traditions and customs have developed around it. Among them some have the custom to refrain from eating roasted meat on Pesach Sheni. This custom echoes the way the original Korban Pesach was eaten, roasted whole over fire and avoiding roasted meat on this day is a way of marking the difference between what was done in in the times of the Bet HaMikdash and our current state of yearning for redemption [3].

On the other hand, there is also a custom to eat matzah on Pesach Sheni, as a remembrance of the connection to the Korban Pesach, which was eaten together with matzah and maror. While not obligatory, this custom reflects a desire to connect to the day [4]. Among Sephardic communities, the custom is to recite the berachah of Mezonot on matzah outside of Pesach, unlike the custom of the Ashkenazim which is to recite the berachah of HaMotzi [5].

Sources:

[1]. Bamidbar 9:11-13

[2]. Even though many poskim, such as the Pri Megadim in Mishbetzot Zahav 131:15, write that Tachanun should be recited since this is not one of the days mentioned in the Shulchan Aruch as a day to omit Tachanun, the custom for Sepharadim is to omit Tachanun on this day. See Pri Chadash 131:7; ibid. 493:2; Aruch HaShulchan 131:12; Kaf HaChaim 131:98, in the name of the Keneset HaGedolah, Hagahot Bet Yosef 131:12; Halichot Shlomo, Pesach 11:20; and Yalkut Yosef, Tefillah, book 2, siman 36.

[3]. See Rivevot Ephraim 2:138, which states that this is only a stringency, and one may be lenient. See also Chazon Ovadia, Pesach §2, p. 175, which says that one only needs to be stringent not to roast a complete lamb, but other forms of roasting are permitted. For other customs of Pesach Sheni, see PiskeiTeshuvot 492:1.

[4]. See Piskei Teshuvot 492:1.

[5]. According to the Shulchan Aruch, O.C. 168:6, dough that has been baked to the degree that it has become dry, hard, and thin is considered pat habaah bekisnin. Though it contains the same ingredients as bread, due to its texture it is normally eaten as a snack, and its berachah is consequentially Mezonot.

Therefore, the Sepharadic custom is to recite a Mezonot on matzah. However, the Ashkenazic custom is to recite HaMotzi on matzah all year long. Machazik Berachah 155:5, Kaf HaChaim 155:43, and Shemesh U’Magen 1:36 & 2:11 point out that even according to the Sepharadic custom, during the year one should either eat 216 grams of matzah so that he may recite a HaMotzi, or eat matzah while eating actual bread. This is because one should preferably try to fulfill the views that one must make a HaMotzi on matzah during the year, as it is sometimes eaten in place of actual bread. See also Ohr LeTzion, vol. 2, 12:3; Chazon Ovadia, Berachot, pages 61– 64; and Teshuvot HaRishon LeTzion 2:21.