17th to zoth of Nisan.—.From the 17th to the loth was half-holyday orlon tri), called the middle days of thefestival, or the lesser festival (7PT) iop), which had already commenced with the 16th. The people either left Jerusalem and re turned to their respective homes, or remained and indulged in public amusements, as dances, songs, games, etc., to fill up the time in harmony with the• joyful and solemn character of the festival. The work allowed to be done during the middle days of the festival was restricted to irrigating dry land, digging water-courses, repairing conduits, reservoirs, roads, market-places, baths, whitewash ing tombs, etc. etc. Dealers in fruit, garments, or in utensils, were allowed to sell privately what was required for immediate use. Whatever the emergencies of the public service required, or was necessary for the festival, or any occupation the omission of which might cause loss or injury, was permitted. Hence no new graves were allowed to be dug, nor wives espoused, nor houses, slaves, or cattle purchased, except for the use of the festi val. Mourning women, though allowed to wail, were not permitted to clap their hands together. The work allowed to be done during these days of the festival is strictly regulated by the Jewish canons contained in the Hishna, Abed ICaton. In the temple, however, the additional sacrifices ap pointed for the festival were offered up, only that the lesser Ilallel was now recited and not the Great Halle/.
21st of Nisan.—On the last day of the festival, as on the first, there was again a holy convocation. It was in all respects celebrated like the first day, only that it did not commence with the paschal meal.
The Second or Little Passover.—According to the injunction in Num. ix. 9-12, any one who was prevented by legal impurity, or by being at too great a distance from Jerusalem, from celebrating the regular Passover on the eve of the s4th of Nisan, was obliged to keep it on the 14th of the following month. This is called by the ancient Jewish tradi tion the Second or the Little Passover (pop noo non), and the Jewish canons also add, most justly, that those who have been prevented from observing the first or ordinary Passover through error or compulsory force, are likewise bound to keep the second Passover. The difference between the two Passovers is thus summed up in these canons :— 'In the case of the First Pass over no leaven was to be seen or found in the house, the paschal sacrifice could not be offered with leaven, no piece thereof was allowed to be removed from the house in which the company ate it, the liallel had to he recited at the eating thereof, the had to be brought with it, and it might be offered in uncleanness in case the ma jority of the congregation contracted it by contact with a corpse ; whilst in the case of the Second Passover, both leavened and unleavened bread might be kept with it in the house, the Hallel had not to be recited at the eating of it, portions thereat might be removed from the house in which the company ate it, no Chagiga was brought with it, and it could not be offered under the above-named legal impurity' (Alishna, Pesachim, ix. 3 ; Maimo nides, Hilchoth Korban Pesach., x. 15).