Pesach Sheni – The People's Petition/2/en

Pesach Sheni – The People's Petition

Exegetical Approaches

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Request for Special Dispensation

The petitioners were requesting a special dispensation due to extenuating circumstances of either a personal or national nature.

Sources:ChizkuniBemidbar 9:7About R. Chizkiyah b. Manoach, SefornoBemidbar 9:7About R. Ovadyah Seforno, Or HaChayyim #1Bemidbar 9:7About R. Chayyim b. Atar, Meshekh ChokhmahBemidbar 9About R. Meir Simcha of Dvinsk

Who were the petitioners? According to this position the people could have been anyone whose impurity stemmed from dealing with a dead body for the purposes of fulfilling a mitzvah.¹ The petitioners question why it is fair that the performance of a good deed should have negative consequences² and thus request a special dispensation: that their impure status be ignored.

"אֲשֶׁר הָיוּ טְמֵאִים" – The passive language of this phrase could support the idea that the petitioners had not become impure by their own volition, but rather as a consequence of fulfilling a commandment.

What part of the rite did they want to participate in? The impure were requesting that they be able to participate in the entire rite (both the sacrifice and the eating)  just like the rest of the nation.³

"בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" – The petitioners might add this phrase to highlight how they are hoping to be considered part of the nation, and not those who must be kept outside in an impure state.

"בְּמֹעֲדוֹ" – According to this position it is not clear why the people emphasize the idea of wanting to bring the sacrifice in "is proper time".

Halakhic precedents – Since impurity can be nullified  in a case where the majority of the community is impure, there is a precedent for ignoring a person's true status and simply considering them pure for the purposes of the sacrifice.

Why was Moshe not taught the law previously? According to this position, it is understandable why Moshe did not know how to respond to the petition.  The people were not asking him to clarify a matter of law but rather to override the law and so he needed Divine permission to acquiesce.

Hashem's response: is the request granted? Though Hashem does not allow the people to override the laws of impurity, He finds a different way that the people can still offer the Pesach, providing an alternative make-up date in Iyyar.  In addition, Hashem widens the special dispensation to include not only those who missed out due to involvement in a mitzvah, but also others who had a valid reason (distance/ impurity) not to bring the Pesach in Nisan.

Uniqueness of Pesach – It is possible that Hashem grants a second chance specifically for the Pesach due both to its great importance and the fact that it is a unique rite that can only be performed once a year.

Comparison to request of Benot Zelaphchod – It is possible that in the case of Benot Zelophchad, too, the women's request was not based on halakhic considerations, but rather

When were laws of impurity given?

When is the request being made?

Focal point of Pesach: sacrifice or eating?

Claim that Impurity was Not an Impediment

The petitioner believed that their impure status was a not a good reason to prevent them from participating in the Paschal rite, and that there was a legal basis for such a claim.  The sources disagree regarding the specific reasoning given:

Purified in Time for Leil Pesach

The people were requesting that they be able to participate in the Pesach rite since by nightfall, when the Pesach was to be eaten, they would already be pure.

Sources:R. Yitzchak in Sifre Bemidbar9:6-8About Sifre Bemidbar and Bavli SukkahSukkah 25a-bAbout the Bavli, R. Yosef Bekhor ShorBemidbar 9:1,6-7,10About R. Yosef Bekhor Shor, RambamHilkhot Korban Pesach 6:2Hilkhot Korban Pesach 7:1About R. Moshe b. Maimon, RitvaSukkah 25aAbout R. Yom Tov b. Ashbel, RalbagBemidbar 9:6-8About R. Levi b. Gershom, Or HaChayyim #3Bemidbar 9:7About R. Chayyim b. Atar

Who were the petitioners? The questioners were people who had become impure on the eighth of Nissan.  The seventh day of their impurity fell on the fourteenth, so that they were still impure at the hour that sacrifice was brought, but  by nightfall, when the Pesach was eaten, they would be pure.

"וְלֹא יָכְלוּ לַעֲשֹׂת הַפֶּסַח בַּיּוֹם הַהוּא" – R. Yitzchak learns from the phrase "וְלֹא יָכְלוּ לַעֲשֹׂת הַפֶּסַח בַּיּוֹם הַהוּא" that it was specifically on that day (the fourteenth) that they could not bring the Pesach.  The following day, however, they would have been able to.

What part of the rite did they want to participate in? The people were hoping to be counted with someone else's offering (who would do the actual sacrifice), but that they would eat of it themselves at nightfall.

Focal point of Pesach: sacrifice or eating? It is possible that the petitioners assumed that the focal point of the Peach was the act of eating, and thus thought that if they were pure for that aspect of the rite, it should not be problematic if they had not yet been purified when the Pesach was sacrificed.  Hashem's negative response might be an indication that the sacrifice itself is a crucial part of the ceremony.

Halakhic precedents

Could Partake Via Agent

Sources:AbarbanelBemidbar 9:1About R. Yitzchak Abarbanel

Sacrifice Supersedes Impurity

Sources:NetzivBemidbar 9:3,10About R. Naftali Tzvi Yehuda Berlin

Plea for Make-up Date

Sources:Akeidat Yitzchak74About R. Yitzchak Arama, Or HaChayyim #2Bemidbar 9:7About R. Chayyim b. Atar

¹ Meshekh Chokhmah assumes that the petitioners were those who bore Yosef's casket.  As this act should have been especially meritorious, (and relevant to the nation as a whole) the people were bothered why it should lead to their losing out on the possibility of sacrificing the Pesach.

² Seforno alludes to the idea that performing a mitzvah is supposed to lead to more mitzvot (מצוה גוררת מצוה).  In this case, though, it leads to a transgression.

³ Due to their special circumstances they ask to be viewed as pure, and thus no different than anyone else.