QUESTION: The Mishnah discusses the ways in which the Korban of Pesach Sheni differs from the Korban of Pesach Rishon. One difference is that the Korban Pesach Sheni may be eaten while Chametz is in one's house. Does this imply that there is no prohibition of Chametz at all on Pesach Sheni?

(a) RASHI (Bamidbar 9:10) writes that on Pesach Sheni, "one may have Matzah and Chametz together in one's house... and there is no prohibition of Chametz, except with him while he eats" ("Matzah v'Chametz Imo ba'Bayis... v'Ein Isur Chametz Ela Imo ba'Achilaso"). The only prohibition of Chametz on Pesach Sheni is to eat the Korban Pesach with Chametz. However, one is allowed to have Chametz in his home.

The MINCHAS CHINUCH (#381) challenges Rashi's explanation and leaves it unresolved. He asks that there is no source at all to say that there is a prohibition of Chametz while one eats the Pesach Sheni. The Torah commands only a Mitzvas Aseh to eat a k'Zayis of Matzah with the Korban Pesach Sheni, but it does not forbid Chametz to be eaten with it.

The MESHECH CHOCHMAH defends Rashi's opinion and says that Rashi understands the verse, "With Matzah and Maror they shall eat it" (Bamidbar 9:11), as a "Lav ha'Ba Michlal Aseh" -- a Lav implied from an Aseh. The Torah's command to eat the Korban Pesach Sheni specifically with Matzah implies a prohibition to eat it with Chametz.

Support for the Meshech Chochmah's assertion (that the Korban Pesach Sheni may not be eaten with Chametz) can be found in the words of RASHI in Sukah (47b, DH u'Fanisa): "On Pesach Sheni one is not prohibited from Chametz; rather, one must eat Matzah to fulfill the Mitzvah and he may eat Chametz immediately." Rashi's words imply that one may eat Chametz "immediately" after he eats the Korban, but not together with it. (M. KORNFELD)

(b) RAV SHACH zt'l (in AVI EZRI, Hilchos Chametz u'Matzah) writes that this might not be what Rashi means at all. Rashi does not mean that there is no prohibition of Chametz except with the Korban itself. Rashi says that "there is no prohibition of Chametz, but rather [the Chametz may be] with him while he eats" ("v'Ein Isur Chametz, Ela Imo ba'Achilaso"). Rashi maintains that not only is there no Isur of Chametz, but it may even be with him as he eats the Korban Pesach Sheni.

QUESTION: The Gemara says that, according to the Rabanan, the verse, "Ya'asu Oso" (Bamidbar 9:12), teaches that the Pesach Sheni should not be brought by an individual, but by at least two or more people ("Ya'asu" -- "they shall do," in the plural form). Preferably, one should find someone else with whom he can bring the Korban Pesach Sheni.

RASHI derives from this requirement that if one who is Tamei on Pesach Rishon sees that there is no one else who is Tamei, he should make someone else Tamei with Tum'as Sheretz in order to have a partner with whom to bring the Korban Pesach Sheni.

What is Rashi's source for explaining that on Pesach Rishon he should make someone else Tamei in order to have a partner on Pesach Sheni? Perhaps the Gemara means simply that when Pesach Sheni arrives, one should try to find another person with whom to bring the Korban. (DEVAR SHMUEL)

ANSWER: TOSFOS (DH Miba'ei) postulates that the Rabanan must maintain that the Korban Pesach Rishon also may not be brought by one person, because the laws of Pesach Sheni cannot be more stringent than the laws of Pesach Rishon. This Halachah, as it applies to Pesach Rishon, is derived from a different verse, one that discusses Pesach Rishon. However, all Halachos that pertain to the actual Korban are learned from Pesach Rishon to Pesach Sheni through the verse, "k'Chol Chukas ha'Pesach" (Bamidbar 9:12). Why, then, are the words "Ya'asu Oso" needed to teach that two or more people must bring the Korban Pesach Sheni together?

It is this question which Rashi addresses. Rashi says that the Halachah which the Torah teaches for Pesach Sheni is not the same as the Halachah for Pesach Rishon. It differs in that if one has no one else with whom to bring the Korban Pesach Sheni, then he should be Metamei someone else in order to have a partner. This Halachah would not have been learned from Pesach Rishon, and therefore the additional verse is necessary. (M. KORNFELD)