It was taught: For a woman, on the first Passover one may slaughter on her behalf in her own right, and on the second one makes her secondary to others—the words of Rabbi Yehudah. Rabbi Yose says: on the second one slaughters on her behalf in her own right, and needless to say on the first. Rabbi Shimon says: on the first one makes her secondary to others, and on the second one does not slaughter on her behalf at all. What is Rabbi Yehudah's reasoning? Regarding the first it is written "according to the number of souls" (Exodus 12:4), which includes even a woman; and regarding the second it is written, "that man shall bear his sin" (Numbers 9:13)—"man" and not woman. And when it excludes her, it excludes her from the obligation, but it does not exclude her from being made secondary, for when it wrote "the statute of the Passover" it was effective to make her secondary. And what is Rabbi Yose's reasoning? Regarding the first it is written "according to the number of souls," which includes even a woman, and regarding the second it is written, "that soul shall be cut off" (Numbers 9:13), which includes even a woman; and "that man shall bear his sin" is needed for "man" and not a minor. And what is Rabbi Shimon's reasoning? Regarding the first it is written "man" and not woman, and "according to the number of souls" serves to make her secondary; and regarding the second it is written "that man shall bear his sin"—"man" and not woman. From what does he exclude her? If you say from the obligation—now if on the first you say no, on the second is it necessary to say? Rather, it must be to make her secondary. And what is the "man" that Rabbi Shimon cites? If you say "let them take for themselves a man," that is needed for Rabbi Yitzchak's teaching: a man acquires and a minor does not acquire. Rather, it is "a man according to his eating." Then say it accords with Rabbi Yose, that one may slaughter the Passover for an individual? If so, let it write "according to his eating"; what is "man"? Learn from it two things.
A Woman and the First and Second Passover Offering
Yalkut Shimoni on Torah 193:1
תַּנְיָא, אִשָּׁה בָּרִאשׁוֹן שׁוֹחֲטִין עָלֶיהָ בִּפְנֵי עַצְמָהּ, וּבַשֵּׁנִי עוֹשֶׂה אוֹתָהּ טְפֵלָה לַאֲחֵרִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, בַּשֵּׁנִי שׁוֹחֲטִין עָלֶיהָ בִּפְנֵי עַצְמָהּ וְאֵין צָרִיךְ לוֹמַר בָּרִאשׁוֹן. רַבִּי שִׁמְעוֹן אוֹמֵר, בָּרִאשׁוֹן עוֹשִׂין אוֹתָהּ טְפֵלָה לַאֲחֵרִים וּבַשֵּׁנִי אֵין שׁוֹחֲטִין עָלֶיהָ כָּל עִקָר, מַאי טַעְמָא דְּרַבִּי יְהוּדָה, כְּתִיב בָּרִאשׁוֹן בְּמִכְסַת נְפָשֹׁת דְּאֲפִלּוּ אִשָּׁה, וּכְתִיב בַּשֵּׁנִי (במדבר ט, יג) "חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא", אִישׁ וְלֹא אִשָּׁה, וְכִי מְמַעֵט לָהּ מֵחוֹבָה, מִטָפְלָה לֹא מְמַעֵט לָהּ, דְּכִי כָּתַב "חֻקַּת הַפֶּסַח" לְטָפְלָהּ אַהֲנִי וְר' יוֹסֵי מַאי טַעְמָא, כְּתִיב בָּרִאשׁוֹן בְּמִכְסַת נְפָשֹׁת דְּאֲפִלּוּ אִשָּׁה, וְכָתַב בַּשֵּׁנִי (שם יג) "וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא", דְּאֲפִלּוּ אִשָּׁה, וְ"חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא" מִבָּעְיָא לֵיהּ אִישׁ וְלֹא קָטָן, וְרַבִּי שִׁמְעוֹן מַאי טַעְמָא, כָּתַב בָּרִאשׁוֹן אִישׁ וְלֹא אִשָּׁה, וּמִכְסַת נְפָשֹׁת מְהַנִי לְטָפְלָהּ, וְכָתַב בַּשֵּׁנִי "חֶטְאוֹ יִשָּׂא הָאִישׁ וְלֹא אִשָּׁה. מִמַּאי קָא מְמַעֵט לָהּ, אִילֵימָא מֵחוֹבָה, הַשְׁתָּא בָּרִאשׁוֹן אַמְרֵת לֹא, בַּשֵּׁנִי מִיבָּעְיָא. אֶלָּא לָאו לְטָפְלהּ, וּמַאי אִישׁ דְּקָאָמַר רַבִּי שִׁמְעוֹן, אִלֵימָא וְיִקְחוּ לָהֶם אִישׁ הַאי מִיבָּעְיָא לֵיהּ לְכִדְרַבִּי יִצְחָק אִישׁ זוֹכֶה וְלֹא קָטָן זוֹכֶה אֶלָּא אִישׁ לְפִי אָכְלוֹ, וְאֵימָא כְּרַבִּי יוֹסֵי דְּשׁוֹחֲטִין אֶת הַפֶּסַח עַל הַיָּחִיד אִם כֵּן נִכְתֹּב לְפִי אָכְלוֹ, מַאי אִישׁ שְׁמַע מִינָהּ תַּרְתֵּי.