Difference between revisions of "Pesach Sheni – The People's Petition/2/en"
m |
|||
Line 11: | Line 11: | ||
<mekorot><multilink><a href="SefornoBemidbar9-7" data-aht="source">Seforno</a><a href="SefornoBemidbar9-7" data-aht="source">Bemidbar 9:7</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="OrHaChayyimBemidbar9-7" data-aht="source">Or HaChayyim #1</a><a href="OrHaChayyimBemidbar9-7" data-aht="source">Bemidbar 9:7</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>, <multilink><a href="MeshekhChokhmahBemidbar9" data-aht="source">Meshekh Chokhmah</a><a href="MeshekhChokhmahBemidbar9" data-aht="source">Bemidbar 9</a><a href="R. Meir Simcha of Dvinsk (Meshekh Chokhmah)" data-aht="parshan">About R. Meir Simcha of Dvinsk</a></multilink></mekorot> | <mekorot><multilink><a href="SefornoBemidbar9-7" data-aht="source">Seforno</a><a href="SefornoBemidbar9-7" data-aht="source">Bemidbar 9:7</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="OrHaChayyimBemidbar9-7" data-aht="source">Or HaChayyim #1</a><a href="OrHaChayyimBemidbar9-7" data-aht="source">Bemidbar 9:7</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>, <multilink><a href="MeshekhChokhmahBemidbar9" data-aht="source">Meshekh Chokhmah</a><a href="MeshekhChokhmahBemidbar9" data-aht="source">Bemidbar 9</a><a href="R. Meir Simcha of Dvinsk (Meshekh Chokhmah)" data-aht="parshan">About R. Meir Simcha of Dvinsk</a></multilink></mekorot> | ||
<point><b>Who were the petitioners?</b> According to this position the petitioners were people whose impurity stemmed from dealing with a dead body for the purposes of fulfilling a mitzvah.  They could have become impure from burying a "מת מצוה", caring for the bodies of Nadav and Avihu or carrying Yosef's casket, as per the opinions in <a href="BavliSukkah25a" data-aht="source">Bavli Sukkah 25a-b</a>.<fn>Meshekh Chokhmah assumes that the petitioners were specifically those who carried Yosef's bones.  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.</fn> They question why it is fair that the performance of a good deed should have negative consequences<fn>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.</fn> and thus request a special dispensation: that their impure status be ignored.</point> | <point><b>Who were the petitioners?</b> According to this position the petitioners were people whose impurity stemmed from dealing with a dead body for the purposes of fulfilling a mitzvah.  They could have become impure from burying a "מת מצוה", caring for the bodies of Nadav and Avihu or carrying Yosef's casket, as per the opinions in <a href="BavliSukkah25a" data-aht="source">Bavli Sukkah 25a-b</a>.<fn>Meshekh Chokhmah assumes that the petitioners were specifically those who carried Yosef's bones.  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.</fn> They question why it is fair that the performance of a good deed should have negative consequences<fn>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.</fn> and thus request a special dispensation: that their impure status be ignored.</point> | ||
+ | <point><b>Halakhic precedents</b> – Or HaCHayyim points out that 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.  However, it is not clear that the petitioners would have been aware of this law and there is no evidence that they were making any such comparison.</point> | ||
<point><b>"אֲשֶׁר הָיוּ טְמֵאִים"</b> – The passive and seemingly superfluous words "אֲשֶׁר הָיוּ" might come to teach that these people had not become impure of their own volition, but only because they had performed a good deed.<fn>The <multilink><a href="NetzivBemidbar9-3-10" data-aht="source">Netziv</a><a href="NetzivBemidbar9-3-10" data-aht="source">Bemidbar 9:3-10</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> further claims that the language suggests that the people had <b>already</b> been impure and had nonetheless not purified themselves. They assumed that since they were involved in a mitzvah, it was preferable that they continue, and that, in compensation, they would not be discounted for the sacrifice.</fn></point> | <point><b>"אֲשֶׁר הָיוּ טְמֵאִים"</b> – The passive and seemingly superfluous words "אֲשֶׁר הָיוּ" might come to teach that these people had not become impure of their own volition, but only because they had performed a good deed.<fn>The <multilink><a href="NetzivBemidbar9-3-10" data-aht="source">Netziv</a><a href="NetzivBemidbar9-3-10" data-aht="source">Bemidbar 9:3-10</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> further claims that the language suggests that the people had <b>already</b> been impure and had nonetheless not purified themselves. They assumed that since they were involved in a mitzvah, it was preferable that they continue, and that, in compensation, they would not be discounted for the sacrifice.</fn></point> | ||
<point><b>What part of the rite did they want to participate in?</b> 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.<fn>Due to their special circumstances they ask to be viewed as totally pure, and thus no different than anyone else.  This might be what they mean when they ask to bring the offering "בְּתוֹךְ בְּנֵי יִשְׂרָאֵל".</fn></point> | <point><b>What part of the rite did they want to participate in?</b> 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.<fn>Due to their special circumstances they ask to be viewed as totally pure, and thus no different than anyone else.  This might be what they mean when they ask to bring the offering "בְּתוֹךְ בְּנֵי יִשְׂרָאֵל".</fn></point> | ||
+ | <point><b>"בְּמֹעֲדוֹ"</b> – According to this position it is not clear why the people emphasize that they desire to bring the sacrifice in "is proper time" specifically rather than simply asking to be a part of the rite.</point> | ||
+ | <point><b>"בְּתוֹךְ בְּנֵי יִשְׂרָאֵל"</b> – The petitioners might add this phrase to highlight how they were hoping to be considered part of the nation (with their impure status ignored), and not those who must be kept outside in an impure state.</point> | ||
<point><b>Why is Moshe unaware of the law?</b> 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.</point> | <point><b>Why is Moshe unaware of the law?</b> 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.</point> | ||
<point><b>Hashem's response: is the request granted?</b> Though Hashem does not allow the people to override the laws of impurity, Hashem recognizes the justice of the complaint and finds a different way that the people can still offer the Pesach.  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.</point> | <point><b>Hashem's response: is the request granted?</b> Though Hashem does not allow the people to override the laws of impurity, Hashem recognizes the justice of the complaint and finds a different way that the people can still offer the Pesach.  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.</point> | ||
<point><b>Uniqueness of Pesach</b> – It is possible that Hashem grants a second chance specifically for the Pesach due both to its great importance in commemorating the Exodus and the fact that it is a rite that can only be performed once a year.</point> | <point><b>Uniqueness of Pesach</b> – It is possible that Hashem grants a second chance specifically for the Pesach due both to its great importance in commemorating the Exodus and the fact that it is a rite that can only be performed once a year.</point> | ||
− | |||
− | |||
− | |||
<point><b>Why wait for the 14th to ask?</b> <multilink><a href="NetzivBemidbar9-3-10" data-aht="source">Netziv</a><a href="NetzivBemidbar9-3-10" data-aht="source">Bemidbar 9:3-10</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> suggests that since the people were doing a mitzvah they did not think to try and purify themselves earlier.</point> | <point><b>Why wait for the 14th to ask?</b> <multilink><a href="NetzivBemidbar9-3-10" data-aht="source">Netziv</a><a href="NetzivBemidbar9-3-10" data-aht="source">Bemidbar 9:3-10</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> suggests that since the people were doing a mitzvah they did not think to try and purify themselves earlier.</point> | ||
<point><b>Comparison to request of Benot Zelophchad</b> – It is possible that in the case of Benot Zelophchad, too, the women's claim did not stem from halakhic considerations but rather humanitarian/emotional ones.  They were requesting, that due to their unique circumstances, the regular law be overridden since otherwise their father's name will be lost.  Their questioning "<b>לָמָּה יִגָּרַע</b> שֵׁם אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ" thus echoes the similar language of the petitioners here "<b>לָמָּה נִגָּרַע</b> לְבִלְתִּי הַקְרִיב".  As they too are asking to circumvent a given law, it is understandable why there, too, Moshe is not able to determine the law on his own.</point> | <point><b>Comparison to request of Benot Zelophchad</b> – It is possible that in the case of Benot Zelophchad, too, the women's claim did not stem from halakhic considerations but rather humanitarian/emotional ones.  They were requesting, that due to their unique circumstances, the regular law be overridden since otherwise their father's name will be lost.  Their questioning "<b>לָמָּה יִגָּרַע</b> שֵׁם אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ" thus echoes the similar language of the petitioners here "<b>לָמָּה נִגָּרַע</b> לְבִלְתִּי הַקְרִיב".  As they too are asking to circumvent a given law, it is understandable why there, too, Moshe is not able to determine the law on his own.</point> |
Version as of 07:40, 14 February 2017
Pesach Sheni – The People's Petition
Exegetical Approaches
Request for Special Dispensation
The petitioners were requesting a special dispensation due to extenuating circumstances of either a personal or national nature.
Claim that Impurity was Not an Impediment
The petitioners believed that their impure status was a not a good reason to prevent them from participating in the Paschal rite. The sources disagree regarding the specific reasoning and legal basis for this claim:
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.
Could Partake Via Agent
The people requested that they be allowed to partake in the sacrifice via an agent, since there was no need for them to individually perform the ritual and their impurity did not necessitate them to disassociate from the rest of the nation.
Sacrifice Supersedes Impurity
The petitioners claimed that a sacrifice which has a set time supersedes and pushes off the laws of impurity. Therefore they should be allowed to participate in the rite.
Plea for Make-up Date
The impure were asking Moshe for an opportunity to bring the sacrifice at a later date.
- Or HaChayyim suggests that the people were comparing the Pesach to the Chagigah offering which, if not brought on Yom Tov itself, can be brought on any other day of the holiday (תשלומים). Thus, they thought that if they they were impure on the fourteenth but would be purified before the end of Chag HaMatzot, they could offer it by the end of the holiday.
- Akeidat Yitzchak suggests more simply that the people were asking for a general make-up date (not necessarily within the holiday) since they thought it unfair that due to circumstances beyond their control they should miss out on such a central sacrifice which was only offered once a year.