Tafsiran yang Mengutip untuk Bilangan 9:6

The Haggadah continues this discussion of when we can discuss the laws of Passover in the next passage: “You shall tell your child…” Does this mean from Rosh Hodesh? It teaches us⁶⁴Literally the text says talmud lomar, a common expression in rabbinic literature when offering a retort or an answer to a challenge or a question.: ‘On that day.’ Now if it says ‘on that day,’ it could also mean in the daytime! It teaches us, ‘Because of this.’ ‘Because of this’ means, that we only tell the story of the Exodus when the Matzah and Maror is laid in front of you.” This statement is not only a discussion of when we celebrate the Seder but when we expound on the laws of Passover. First the Haggadah presumes that we can discuss the laws of Passover from Rosh Hodesh, following the opinion of Rabban Shimon Ben Gamliel. The text then says: No, we follow the opinion of the tana kama, who bases his point of view on the expression bayom hahu⁶⁵This expression, bayom hahu, appears both in Exodus 13:8 and in Numbers 9:6 – “There were some men who were impure and could not offer the Passover sacrifice on that day” The author understands the discussion in the Haggadah as a discussion of when we can expound on the laws of Passover as well as a discussion of when we are obligated to tell the story of the Exodus on Passover., and concludes that this is actually also a reference to the story of the Second Passover. Now, having said we have to do it on that day – we raise another question with regard to Passover itself. If we are obligated to tell the story of the Exodus ‘on that day,’ does this mean we can even do so during the daytime – the fourteenth of Nisan, (and not at night)? The Haggadah answers this question: No, it must be done when we can have the Matzah and Maror laid before us!
This controversy brings us back to an earlier discussion: to what extent are the laws of Passover which we observe (Pesach Dorot) similar to or different from the laws of the Egyptian Passover (Pesach Mitzraim)? We have already seen that when the Torah says to set aside the Passover offering on the tenth of ‘this month,’ it is talking about the Egyptian Passover and not Pesach Dorot. This raises and issue for Rabban Shimon Ben Gamliel, since he uses the word zeh, this, (as in ba’avur zeh) implies that the laws of this offering are more or less the same both for the Egyptian Passover and the Passover of the generations. We learn this from the verse: “You shall observe in this month this practice.”⁶⁶Exodus 13:5. Ginsburg repeatedly quotes this verse as a proof text for the fact that despite the differences between Pesach Mitzraim and Pesach Dorot, the laws for the two offerings are the same. Therefore, since Moses gave the people two weeks to learn the laws of Passover we must do the same in our preparations for Passover.
The tanna kama, on the other hand, bases his argument on Moses’ statement the following year as the people prepared for the first Passover after leaving Egypt. The original two week period only applied to the original Passover, not Pesach Dorot. Since Moses gave those who were impure one month to prepare for the Second Passover, we too must take a full thirty days to prepare for Passover and to expound on the laws of Passover. If we do not connect the two Passovers as Rabbi Shimon Ben Gamliel did(?), we might conclude that we are allowed to eat the Passover offering even in the day time. Therefore the Haggadah adds the last bit to its argument: We can consume it ‘On that day’ but not in the day time; ba’avur zeh - only when matzah and maror are laid before us which would be at night.
Finally, according to the tana kama, one might conclude that the mitzvah for the Passover offering is separate from the mitzvah of matzah and maror; therefore, Matzah and Maror must consumed at night but the Passover offering can be consumed even in the day since our Passover offering is different from the Egyptian Passover offering. The tana kama would therefore conclude that this is not so since the Torah says: “They shall offer it in the second month on the fourteenth day of the month at twilight; with Matzah and Maror you shall eat them.”⁶⁷Numbers 9:11 Rabban Shimon was able to argue from the Egyptian Passover offering that they must both be eaten at night; since the tana kama rejected his interpretation of these verse, he needed another proof which he offers here. This verse implies that the Passover offering and the Matzah must be consumed at the same time – since the Matzah must be consumed at night so must the Passover offering!
Thus we have given the one who does not know the halachah an answer. We must expound on the laws of Passover thirty days before Passover, just as Moses taught the people in the wilderness. Also, even if we say the laws of the Egyptian Passover are different from later celebrations of the Passover, the law is still that the sacrifice must be consumed at night.

ותעמדנה לפני משה, They stood before Moses, etc. I have explained the argument between Rabbi Abba Chanan and Rabbi Yoshiah on Numbers 9,6 concerning the question if one accords honour to a learned student in the presence of his teacher or not. I also mentioned there why these two Rabbis also disagreed concerning the meaning of our verse here (see my translation page 1396). When you review what I have written there you will understand why the Torah here mentions the presence of Eleazar, the princes, and the entire congregation although they certainly could not be expected to know an answer which even Moses did not know. The principal reason for the presence of this whole assembly of people was to ensure that they would all hear Moses' reply firsthand on an issue as sensitive as the right of inheritance of women.

Both Mechilta and Pessachim 90 consider Numbers 9,6 in which Israelites are complaining about not being able to eat of the Passover in the desert due to their being ritually impure, as referring to people who would have completed their purification process by the evening of the 15th of Nissan. Why were these people prevented from eating the Passover then? The reason was that their ritual impurity was of the most severe kind, i.e. due to contact with the dead. According to one authority such impurity is still considered as sufficiently effective even if the party concerned has already undergone the final sprinkling of spring water. According to Rabbi Yossi we could conclude that even a person who was on the last day of purification after having been in contact with a corpse would qualify to join a household whose head had included him in the Passover guests at the time he slaughtered his animal. This is especially so if the person had already undergone immersion in a ritual bath.