The Pesach Sheini dispensation has two aspects: tamei, ritual contamination; derech rechokah, distance from the Sanctuary. One who, for one of these reasons, missed out on celebrating Pesach Rishon appropriately, is granted a second chance in accordance with halachah. Horav Lazar Brody, Shlita, posits that the laws of Pesach Sheini are an allusion to the baal teshuvah, penitent, who returns to Jewish observance. One who was born to a family that was distant from observance can return, can have another start at being an observant Jew.
Chazal (Pesachim 95a) ask what the difference is between Pesach Rishon and Pesach Sheini. They reply that, during Pesach Rishon, one may not have any chametz, leaven, in his possession, while during Pesach Sheini, matzah and chametz are together in the house. The Talmud questions this anomaly. Does the Torah not write, K’chol chukas haPesach yaasu oso; “Like all decrees of the Pesach-offering shall they make it” (Ibid 9:12)? If they are the same, how can we allow chametz in the house? The Talmud explains that the law of k’chol chukas haPesach applies to mitzvos she’b’gufo, those commandments that apply directly to the person who is offering the korban. Thus, whatever halachos applied to the first offering – i.e., must be roasted; may not break a bone – are in force for the second offering as well. Those laws, however, that are not directly connected to and incumbent on the individual himself – such as Bal’yeira’eh u’bal yimatzei, one may neither see chametz in his possession, nor own chametz – are not incumbent upon the person.
Bearing this in mind, we may suggest that the halachic distinction that rules between Pesach Rishon and Pesach Sheini alludes to the contrast that prevails between a baal teshuvah and a tzaddik, righteous person, whose background and upbringing played a dominant role in his present devotion to Torah and mitzvos.
The tzaddik, explains Rav Brody, has within his demeanor the aspect of Pesach Rishon. Born into a fine, upstanding observant home, raised with the tenets of Torah and yiraas Shomayim as part of his lifeblood, studied in the finest yeshivos – his entire life has been a continuous spiritual ascent, maintaining for himself the loftiest goals of spiritual achievement. He does not/should not engage in secular/mundane pursuits. His life is one of matzah, completely severed from any exposure to chametz. Leaven/chametz has no place in his home, his mind, his life.
The baal teshuvah is a phenomenon. Regardless of his roots, his distance from religious observance notwithstanding, a common thread motivates his/her return. It is the belief that human beings have the power to effect internal change. The ever-present possibility of changing one’s life, and altering the direction of that life, is sufficient reason for one who is blessed with a modicum of intelligence to make that change. It does not just happen. Teshuvah is a process which takes time, patience and perseverance.
Many transitional stages are required before one reaches the pinnacle: baal teshuvah. One goal must remain, regardless of the stages of transition and the time it takes to reach this goal: embracing Judaism in its totality. A mitzvah here and there leads to aimlessness and a confused self-image.
Having said this, Pesach Sheini represents the baal teshuvah. His service to Hashem encompasses the fact that he possesses chametz, memories of an earlier life, challenges over which he has triumphed, obstacles within and without which he must patiently traverse. He must take the matzah and remove it from the chametz environment. He must take everything that he has learned in his past and focus on the positive, using it to buttress the changes in his life. Every attribute, character trait, and strength that he used in order to succeed in his previous life must be gleaned, to be used positively to enhance his return to Torah and mitzvos.
The baal teshuvah serves Hashem with both chametz and matzah. Regarding those mitzvos which are b’gufo, related to his body – such as Tzitzis, Tefillin, Krias Shema, shemiras Shabbos – everyone is the same. The tzaddik and baal teshuvah carry out these mitzvos in a like-minded manner. It is with regard to the lifestyle changes that the tzaddik and baal teshuvah assume divergent paths. The tzaddik remains cloistered in the bais hamedrash all day and most of the night. The baal teshuvah comes from a different world. Thus, if he finds time during his busy day of toiling in a mundane world to have a seder to learn Torah, to spend more time devoted to davening, then he demonstrates the significance of Pesach Sheini. It is not merely a second chance; it is a venue in which he can modify the original stance which he embraced when he was distant from the Sanctuary.
