These [are required to] perform [Pesach] Sheni: Men and women who had abnormal discharges, menstruants, women who recently gave birth, [those who failed to observe Pesach Rishon] due to circumstances beyond their control, and those who erred unwittingly, and those who erred intentionally, and lepers, and those who had relations with a menstruant, and whoever was impure or had too far of a journey [to arrive in Jerusalem in time for Pesach Rishon]. As to these it is said (Num. 9:10), "impure ... or on a long journey," for this verse comes to exempt them from excision. Rabbi Akiva says, it says "impure nefesh" and it says "long journey." What is an "impure nefesh"? One who wants to perform [the commandment] but is unable to, and so too, [one who is on a] "long journey" wants to perform but is unable to. Rabbi Eliezer says, it says "faraway place" as to [second] tithe (Deut. 14:24), and it says "faraway place" as to Passover. What is a "faraway place"? That which is stated as to [second] tithe refers to anywhere beyond the place [designated for the tithe] to be eaten; so too, a "faraway place" as to Passover refers to anywhere beyond the place [designated for the Passover offering] to be eaten (which in both cases is Jerusalem). Rabbi Yosei bar Rabbi Yehuda says, [a "faraway place"] is anywhere beyond the place of performance (i.e., the Temple Courtyard, where the Passover offering is sacrificed). Said Rabbi Yosei, therefore, the heh has a dot over it [in the phrase בְדֶ֨רֶךְ רְחֹקָ֜הׄ ("long journey"), as written in the Torah], as if to say, "not because it is really far-off, but rather, [even] from the threshold of the Temple Courtyard and beyond." (See Pes. 9:2, Kulp tr.) Rabbi Yosei HaGalili says, a "faraway place" -- I would have concluded that [this refers to] a one day's walk or two- or three- days' walk, and therefore it says, "who has not been on a journey" (Num. 9:13), so that [we will come to learn that even] from the threshold of the Temple Courtyard and beyond is considered a "journey."

A convert who converted between the two Passovers needs to observe Pesach Sheni, the words of Rebbi. Rabbi Natan says, there is no need [for him] to observe Pesach Sheni, since he was never obligated in Pesach Rishon --[just as the obligation] of building the Chosen House was placed upon Israel (i.e., just as non-Jews are not obligated to build the Temple, and their conversion does not impose an obligation to build a Temple once it had already been built, so too does their conversion not trigger an obligation to observe Passover once Pesach Rishon has passed). The individual [is obligated] to observe Pesach Sheni, but the community [is not obligated] to observe Pesach Sheni. Rabbi Yehuda says, even the community [is obligated] to observe Pesach Sheni. Said Rabbi Yehuda, it so happened with King Hezekiah that he had the [whole] community [of Israelites] perform Pesach Sheni, as it is said (2 Chron. 30:18), "For most of the people -- many from Efraim and from Menasheh and from Issachar and from Zebulun -- had not purified themselves [but they ate the Passover offering in violation of what is written]." Rabbi Shimon says, it wasn't because he had the community perform Pesach Sheni, but rather because he intercalculated [the month of] Nissan during Nissan, despite the fact that only [the month of] Adar may be intercalculated [during a leap year]. Rabbi Shimon bar Rabbi Yehuda says in the name of Rabbi Shimon, and it was also that he had the community perform Pesach Sheni (i.e., he acted improperly both in this way and in intercalculating the month of Nissan during Nissan). § They may not form a group [of registrants comprised] of women or of slaves or of minors, so as not to drag out the prayer service (see Tos. Pesachim 4:9).

These are the things that are different between Pesach Rishon and Pesach Sheni: On Pesach Rishon there are three groups [into which the attendees are divided (see Tos. Pesachim 4:9)], but there are not three groups on Pesach Sheni. Pesach Rishon overrides impurity, but Pesach Sheni does not override impurity. Pesach Rishon renders one [who fails to observe] liable for excision, but Pesach Rishon does not render one liable for excision, the words of Rebbi. Rabbi Nathan says, even Pesach Sheni reners one liable for excision. Rabbi Chananiah ben Akavia says, if they observed Pesach Sheni they are not liable for excision for [failure to observe] Pesach Rishon, [but if] they did not observe Pesach Sheni, they are liable for excision for [not observing] Pesach Rishon. Pesach Rishon requires a Festival offering, but Pesach Sheni does not require a Festival offering. Pesach Rishon is observed all seven [days], but Pesach Sheni [only] one day.

These are the things that are similar between Pesach Rishon and Pesach Sheni: [As to] Pesach Rishon, it is said about it (Ex. 12:5), "An unblemished year-old male lamb," and so too with Pesach Sheni. [As to] Pesach Rishon, it is said about it (Ex. 12:9), "Do not eat it raw or boiled," and so too with Pesach Sheni. Pesach Rishon overrides the Sabbath and Pesach Sheni [also] overrides the Sabbath. Pesach Rishon requires staying overnight [in Jerusalem], and Pesach Sheni [also] requires staying overnight. Rabbi Yehuda says, Pesach Sheni does not require staying overnight; rather, how does he observe it? He enters [Jerusalem] and slaughters his Passover offering in the Temple Courtyard and he mourns for his forefathers in Beit Pagi (the wall surrounding the Temple Mount).

At a time that the Passover offering is eaten in a state of impurity (i.e., when the majority of the nation has been defiled due to contact with a corpse, see Pes. 67b:8), one who bears corpse-impurity may enter the Temple Courtyard and partake of [the Paschal lamb]. [However,] zavim and zavot (i.e., men and women who had abnormal discharges), niddot (menstruants), and yoldot (women who recently gave birth) may not enter, and if they did enter, behold, they are liable. Rabbi Eliezer says, if they entered, behold, they are exempt, as it is said (Num. 5:2), "And you shall send out from the camp any leper and any zav [and anyone with corpse-impurity]," [in order to teach that] whenever one with corpse-impurity is liable, zavim and lepers are liable, [and] whenever one with corpse-impurity is not liable, zavim and lepers are not liable. Whenever the Passover offering is brought (alt., "eaten," see Lieberman) in a state of impurity, one who bears corpse-impurity may enter the Temple Courtyard and slaughter, [but] zavim and zavot, niddot and yoldot -- behold, they may not slaughter, and if they did slaughter, behold, they are liable. Rabbi Shimon says in the name of Rabbi Yehoshua, if they slaughtered, behold, they are exempt, as it is said (Lev. 7:19-20), "any pure person may eat the flesh, but a person who eats from a peace-offering that belongs to God [while impure, that person is cut off from his people]." [Thus, a Passover offering] that is slaughtered [by zavim, etc.] for pure persons renders them liable on its account due to impurity, [and] that which is slaughtered for impure persons does not render them liable on its account due to impurity.

On Pesach Rishon, they may slaughter [the Paschal lamb] on behalf of a woman on her own, but on Pesach Sheni, she must sustain herself next to others (i.e., she must join a syndicate), the words of Rabbi Yehuda. Rabbi Yosei says, on Pesach Sheni they may slaughter for a woman on her own, and needless to say, on Pesach Rishon. Rabbi Elazar bar Rabbi Shimon says, on Pesach Rishon, she must sustain herself next to others, and she does not observe Pesach Sheni. They said to him, it so happened with Yosef the Kohen that he brought his daughter up [to Jerusalem] to observe Pesach Sheni, and they sent her back, lest this become an obligation (i.e., there was no legal prohibition, but the Sages did not want other women to misconstrue this practice as mandatory). He said to them, [the Sages' reason for sending her back was] not "lest this become an obligation," but rather that "a woman does not observe Pesach Sheni."

These are the differences between the Passover in Egypt and the Passover of the [ensuing] generations: The Passover in Egypt -- they selected [the Paschal lamb] on the tenth [of Nissan] and slaughtered it on the fourteenth, and they were not liable for excision [for transgressing this commandment]. The Passover of the generations -- they they are liable for excision. The Passover of Egypt -- [sheep or goats with] membranes over the eyes and cataracts were acceptable, and they [could be bought with] the fee [of a whore] or the price [of a dog] (=אתנן ומחיר, see Deut. 23:19), which is not the case with the Passover of the generations. The Passover of Egypt -- as it is said (Ex. 12:4), "[If there are too few in his house for a lamb,] he shall take it along and with his neighbor," which is not the case with the Passover of the generations. Rabbi Shimon says, I say, even in the Passover of the generations, this applies, and all the more so. Why? In order that a person not leave his close neighbor behind [alone] in his house, while he goes and prepares his Paschal lamb at his friend's house, in order to establish what is said (Prov. 27:10), "A close neighbor is better than a faraway brother." The Passover of Egypt -- the blood and fats were not required to go up on the altar, which is not the case with the Passover of the generations. The Passover of Egypt -- it is said of it (Ex. 12:22), "and apply to the lintel and the two doorposts [some of the blood]," which is not the case with the Passover of the generations. The Passover of Egypt -- it is said (ibid.), "and no man shall go out from the entrance of his house until morning," which is not the case with the Passover of the generations. The Passover of Egypt -- each and every one slaughters inside his house. The Passover of the generations -- all Israel slaughters in one place. The Passover of Egypt -- the place of eating [the Paschal lamb] was the same as the place of sleeping. The Passover of the generations -- they may eat it in one place and sleep in another place. [With respect to] both the Passover of Egypt and the Passover of the generations, whoever had male slaves who were not circumcised, or female slaves who had not undergone immersion -- we prevent him (or her) from partaking of the Paschal lamb (see Ex. 12:44). Rabbi Eliezer ben Yaakov says, I say that this verse refers [only] to the Passover of Egypt.

These are the things that are similar between the Passover of Egypt and the Passover of the generations: The Passover of Egypt -- [the Israelites were divided into] three divisions, and likewise with the Passover of the generations. The Passover of Egypt -- it is said of it (Ex. 12:5), "an unblemished one-year-old male lamb," and likewise with the Passover of the generations. The Passover of Egypt -- it is said of it (Ex. 12:10), "and do not leave any of it over until the morning," and likewise with the Passover of the generations. Rabbi Yosei HaGalili says, I say, chametz was only forbidden in Egypt for one day, as it is said (Ex. 13:3-4), "...no chametz may be eaten / today [you will go out]." The Passover of Egypt requires song (i.e., the singing of Hallel), and the Passover of the generations requires song.