Midrash for Pesachim 189:8

ורבנן האי יעשו אותו מאי עבדי ליה מיבעי ליה שאין שוחטין את הפסח על היחיד דכמה דאפשר לאהדורי מהדרינן

is not exact, then say that it is like a particularization and a general proposition, whereby the general proposition is accounted as adding to the particularization, so that even all regulations [are included]:<span class="x" onmousemove="('comment',' This is a general principle of exegesis that if a law is first stated in a particular instance and then in a general form, the former does not limit the latter but on the contrary the latter generalizes the former, so that all instances are included. Here a particular instance of similarity between the first Passover and the second is stated in v. 11 while in v. 12 a general law is stated that the two are alike in all respects.');"><sup>10</sup></span> hence he informs us [that It is not so].

Sifrei Devarim

R. Yehudah says: I might think that "the small Pesach" (Pesach Sheini, viz. Bamidbar 9:10-12) also requires remaining overnight. It is, therefore, written "and you shall betake yourselves in the morning and go to your tents. (8) Six days shall you eat matzoth." What requires six days requires remaining overnight — to exclude the small Pesach, which requires only one day. The sages say: It (Pesach Sheini) is not worse than wood and frankincense. (i.e., Just as they require remaining overnight, so, Pesach Sheini.)

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