Comentario citado sobre Números 9:13

ואלו חייבין בהכרת – One who inadvertently errs and doesn’t make [the Passover offering] or had been prevented by an unavoidable accident from making [the offering], they were obligated in the First Passover [offering] but that inadvertent error and the accident prevents them [from doing so], but if they willfully did not offer the Second Passover offering, they are liable to extirpation, as it is written (Numbers 9:13): “But if a man who is clean and not on a journey refrains from offering the Passover sacrifice, that person shall be cut off from his kin, [for he did not present the LORD’s offering at its set time; that man shall bear his guilt],” which implies that for all the rest of the inadvertent errs and unavoidable accidents that occurred with the First [Passover offering] except for becoming defiled and being on a far-off journey are liable for extirpation if they did not make the Second Passover [offering].

If so, why does it say “an unclean person” and “one who was one a long journey” specified? That these are not liable to karet, whereas these are liable to karet. This question is midrashic in nature it asks a question about a verse in the Torah. If everyone who through no fault of his own cannot observe the first Pesah is allowed to observe Pesah Sheni, then why does the Torah specify these two categories of people? The answer is that someone who was unclean or on a far-off journey for the first Pesah and then did not keep Pesah Sheni is exempt from the punishment of karet, the usual punishment for one who didn’t observe Pesah. This is true even if they intentionally did not keep Pesah Sheni. This is because they were exempt from the first Pesah and the Torah does not mention the punishment of karet with regard to one who does not keep Pesah Sheni. In contrast, a person who didn’t keep the first Pesah because of error or because something prevented him and then he intentionally didn’t observe Pesah Sheni is liable for karet. These people were obligated for the first Pesah and even though something prevented them from doing so, the obligation still stood. The Torah specifies concerning this person, “But if a man who is clean and not on a journey refrains from offering the passover sacrifice, that person shall be cut off from his kin (karet)” (Numbers 9:13). The rabbis say that this verse refers to one who unintentionally missed the first opportunity but intentionally skipped the second.

man untersucht aber nicht um der Hebe willen. Wenn ein Priester, der über ein בית הפרס gegangen ist, תרומה essen will, kann er sich auf die weiter unten angegebene Untersuchung nicht verlassen. Denn nur bezüglich der Pessach-Opferung, deren Unterlassung die כרת-Strafe nach sich zieht Num. 9,13), haben die Rabbinen ihre בית הפרס Bestimmungen nicht ganz aufrecht erhalten, nicht aber wegen des Verzehrens von תרומה, das bloß ein einfaches Gebot ist.

cease to do evil Desist from your evil deeds.

to do evil Heb. הרע, like לְהָרֵעַ, to do evil. [Rashi explains this because the preposition is absent in Hebrew.] Scripture does not have to write מֵהָרֵעַ, desist from doing evil, for so does the Biblical language treat the expression of חֲדָלָה, stopping, [e.g.,] “and he failed to make (לַעֲשׂוֹת) the Pesach” (Num. 9:13); “until he stopped counting (לִסְפֹּר)” (Gen. 41:49). That is to say, the counting stopped, the making failed, here too, stop the evildoing.

cease to stray Heb. לשגות, like מלשגות, from straying. Likewise, (Num. 9:13): “and refrains (וחדל) from performing (לעשות) the Passover service.” Also, (Gen. 41:49): “they stopped counting (לספר).”