Rujukan Talmud untuk Bilangan 9:9: Jerusalem Talmud Pesachim, Jerusalem Talmud Nazir & Jerusalem Talmud Horayot

MISHNAH: He who was impure or on a far trip and did not make the First shall make the Second¹A person impure and/or at a distance from Jerusalem on the afternoon of the 14^th of Nisan is obligated to bring a Pesaḥ on the 14^th of Iyar.. If in error or by force²He was pure and in Jerusalem on the 14th of Nisan but forcibly prevented from participating in a Pesaḥ. he did not make the First shall make the Second. If this is so, why was it said³Num. 9:9. impure or on a far trip? Because these are not liable for extirpation⁴The Second Pesaḥ is a positive commandment for which no penalties are indicated in case of omission, in contrast to the First whose intentional omission is a deadly sin implying extirpation. In contrast to the Babli (93b), the Yerushalmi does not expect that those who missed the First in error or by force are subject to extirpation if they intentionally miss the Second. but those are liable for extirpation.

⁵⁶This paragraph presents textual difficulties. Since the following paragraph makes sense only in Pesaḥim 8:8, the present paragraph also must be parallel Pesaḥim 8:8 (36b 1. 43 ff.) But the text there is quite different from the text here; they are not versions of a common original. In the text, the words “the community” and “a (single) person” have switched places. In Pesaḥim, different questions are asked, and the comparison is between “the community” and “a nazir”, which would make better sense here.(The community) [A person] who became impure by a doubt relating to a private domain⁵⁷It is a general principle that doubts about impurity are resolved by treating doubts in a private domain as certain impurity, in a public domain as certain purity (cf. Soṭah 1:2, Note 88). The rule becomes ineffective if the doubt arises in a domain whose status is in doubt. on Passover⁵⁸The 14th of Nisan, the day on which the Pesaḥ sacrifice has to be slaughtered in the afternoon.. Rebbi Hoshaia said, he should be pushed to the Second Passover⁵⁹The 14th of Iyyar, instituted for someone who either was impure or “on a far journey” on the 14th of Nisan (Num. 9:9–14). R. Hoshaia treats him as certainly impure; he can stay near the Temple precinct and nevertheless celebrate the “Second Passover”.. Rebbi Joḥanan said, one sends him on a far journey⁶⁰For R. Joḥanan the case remains one of doubt. If he stayed near the Temple precinct, he could celebrate neither the first (not being pure) nor the second (not being impure) Passover. Therefore, one sends him away so he can celebrate the Second Passover under a different qualification.. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the abyss⁶¹In Pesaḥim, this is called “the impurity of a broken field” (cf. Mishnah 7:3, Note 138); it applies to all impurities rabbinic in character. If the person incurs the impurity during the 14th of Nisan, he cannot offer the First Passover because he becomes pure after immersion in a miqweh only at sundown. He cannot offer the Second Passover because he was not biblically impure on the 14th of Nisan. He has to leave Jerusalem to be sufficiently “far away” in the afternoon of the 14th of Nisan., one sends him on a far journey. (A nazir) [The community] who became impure by a doubt relating to a private domain on Passover⁶²The Second Passover was instituted only for individuals; if the majority of the people were impure, the Passover sacrifice was offered in impurity (Mishnah Pesaḥim 7:4,6).. Rebbi Joḥanan said, it should be presented in their doubt; Rebbi Hoshaia said, it should be made in impurity⁶³Since the community offers the First Passover in impurity, the difference between the two opinions is only that for R. Joḥanan the pure minority offers its sacrifices in purity whereas it seems that for R. Hoshaia the minority is obligated to follow the majority. This interpretation is rejected in the next sentence so that there remains no material difference between the two statements.. The great Rebbi Hoshaia also agrees that it should be presented in their doubt; what Rebbi Hoshaia said referrred only to restrictions.

One asks about practices of Passover at Passover, practices of Pentecost at Pentecost, practices of Tabernacles at Tabernacles⁶⁸Babli Megillah 4a. Sifry Num. 66.. In the House of Assembly one asks thirty days in advance; Rabban Simeon ben Gamliel says, two weeks⁶⁹Babli Pesaḥim 6a.. The statement of Rebbi Joḥanan follows the rabbis, that of the colleagues Rabban Simeon ben Gamliel. Rebbi Joḥanan said, the reason of the rabbis, because Moses stands on the First Passover and explains to them the rules of Second Passover⁷⁰The rules of the Second Passover to be celebrated on the 14^th of Iyar by people impure on the 14^th of Nisan were promulgated on the 13^th of Nisan, Num.9:9–14.. That of the colleagues follows Rabban Simeon ben Gamliel, because Moses stands on the day of the New Moon and explains to them the rules of Passover⁷¹Num. 9:1–4..