9515 —פסח שני, קרבן פסח, ודיני דחיית טומאה

B"H, Erev Shabbat Kodesh Parshas Ali Be'er Anu Lah, 5728.

Brooklyn, NY.

Haraha"g Haraha"ch iy"a nu"n oseik b'tzt"z tznm"s etc. — Mohe — Shlomo Yosef

Shalom u'Vrachah!

I hereby acknowledge receipt of your letter from the 4th of Tammuz and those preceding it. I express my strong hope... With blessings for being clothed in good health, M. Schneersohn

P.S. Regarding your heartfelt thoughts about commemorating the name of the late (Harav Reb M...) etc., it is best that this be done in a kollel where Torah is studied. Among its advantages are clarity and also that the means at your disposal will suffice. And more.

To your comments in your letter from Gimmel Sivan (regarding Pesach Sheni this year and similar cases—whether there is reason to be considered distant as explained in my notes), and as a preface—a fundamental point in my own deliberation—is that since we are dealing with: 1) a matter involving kareis (spiritual excision), 2) on the other hand—that males from age thirteen and up would be outside for only a few hours in clear air is not a major issue (and all the more so—those who are not well should not force themselves to enter clear air specifically at those hours), my conclusion is that there is doubt and uncertainty etc. in this case; therefore those who are outside should not ascend, and it is best that those inside go out. There is a separate discussion regarding those who have never left their place—and further to preface—that just as this applies to Pesach Rishon (and additionally—women), as I told those who asked me then.

And regarding your letter: 1) First of all, since you mention etc.—the answer: (as above) in light of what was mentioned above, and one who was not outside then—there is no intentional transgression here. And further: it is obvious that even according to the opinion that even if one was outside on Pesach Rishon but did not bring the offering on Pesach Sheni he is liable for kareis if done intentionally—even so he should not add transgression upon transgression by being intentional also then, even if there is no kareis liability for Pesach Sheni.

2) If he will be outside on Pesach Sheni—he will be exempt from kareis according to many authorities who hold that one who was intentional on the first but outside on the second is exempt.

3) And most importantly—all those who were outside on Pesach Rishon (including most guests) will benefit entirely by being outside on Pesach Sheni (for the above-mentioned doubt).

A tremendous question throughout all generations etc.—until after last year's war, when the nations had power etc. My precision in Talmudic language that Torah deferred him, especially regarding "because of impurity he should do it again in impurity," raises a question since Menachos says this is not necessarily so; I am not obligated to force an answer to his words: 1) where there is no issue of kareis; 2) when they contradict the simple meaning in Talmud.

Furthermore—based on the distinction (as appears simply in language and concept in Talmud) between deferral due to impurity (and being outside) versus other forms of compulsion—it becomes clear why all examples given in Talmud specify impure people etc., even though there could have been other cases of compulsion as well. We need not say that because some refer to impure people—they used this term throughout.

My intention when comparing Bavli and Yerushalmi was only so we do not say that Bavli's anonymous ruling follows Rabbi Y., while Yerushalmi remains disputed (but we must learn from the general rule about Yom Kippur exceptions).

The halacha as ruled by Rambam etc., his ambiguous language etc.—it is known from Rambam's principles that he does not cite things derived only from inference etc.

An even greater novelty than what I wrote—see Tzafnat Paneach (the collected edition) on Parshas Behaaloscha (regarding communal offerings overriding Shabbos). And regarding "there was no altar or altar site during exile," according to Rabbi Y., we maintain that there was no prophet in his days to establish an altar site etc.—yet he wanted to offer sacrifices etc. This has already been discussed at length by later authorities.

This brought me to a special booklet on this topic: Karnos HaMizbeiach (Warsaw, 5688), which gathers all these questions etc. and answers them (though some points are difficult).

Note—apparently building an altar (Hilchos Beis HaBechirah ch.8 sec.2), even during the time when there was an obligation to bring communal offerings but still time remained to offer them.

A simple question: Where do we find a law about being outside on Pesach Sheni? A simple answer: In Mishnah (Pesachim 95a): What distinguishes Pesach Rishon from Sheini? And Rambam (end Hilchos Korban Pesach)—nowhere did I see it stated "outside." See Tosafos there.

At the end of your letter you ask forgiveness etc.—in my view it is clear there is no place for such a request; quite the opposite.

And regarding B.M. (Orach Chaim 84:1)[.] I am accustomed to explain from our Sages (Kiddushin 30b): "Es v'hav" (especially es includes)—(since its beginning ends with its end). In several places we find that learning from "do not read thus..." does not negate the plain reading but rather adds; both remain valid conclusions. I have found nothing about this yet in Encyclopedia Talmudit.

We conclude with a question (and request): When will volume thirteen be completed? The good abounds among you all; may goodness never be withheld from its owner.

Summary

The Rebbe explores intricate halachic issues concerning Pesach Sheni and korbanot under conditions of distance or impurity, emphasizing careful adherence to halacha while considering practical realities and compassion for individuals’ circumstances.