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Why Should We Lose Out?

by Meir Elkabas
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One remarkable topic in the Parshah is Pesach Sheni, the second chance to perform the Korban Pesach. To recap: there were Jews in the desert carrying the coffins of the 12 tribes, making them tamei met (ritually impure due to contact with corpses). As a result, they couldn’t participate in the Korban Pesach on time. These Jews approached Moshe Rabbeinu and Aharon at the Ohel Mo’ed (Tent of Meeting) and asked, “Lamah Nigara’a – why should we lose out? Just because we’re doing something proper and right, yet we are impure, should we miss out on the Korban Pesach?”

Moshe Rabbeinu responded to them with these words, as stated in Chapter 9, Verse 8: “VaYomer Aleihem Moshe Imdu Ve’eshme’ah Mah Yetzaveh Hashem Lakhem.” He told the impure individuals to stand by while he listened for Hashem’s command. The essence here is that a whole new Torah law was established because these Jews yearned to do good. They questioned why they should miss out, and Moshe acknowledged their point, asking Hashem for guidance. Hashem affirmed their request, introducing Pesach Sheni, which occurs a month later on the 14th of Iyar. During Pesach Sheni, one can have chametz and matzah at home, but the Korban Pesach must be eaten with matzah and maror, without any chametz during the meal.

Their earnest desire to participate in the Korban Pesach led to the creation of this second chance. If they hadn’t asked, the law of Pesach Sheni would not exist. Their question stemmed from not wanting to miss out on the mitzvah of the Korban Pesach.

Reb Noson explains in Likutey Halakhot, Nefilat Apayim #4 that the Korban Pesach represents a profound spiritual light, an elevated awareness of Hashem. This awareness is so lofty that the Jewish people choose to embrace it through Emunah (faith) without fully understanding it. This concept is embodied in the phrase Na’aseh VeNishma (we will do and after we will understand), signifying that the Jews act with pure faith. The term Pesach means to skip over, implying that instead of taking time to understand and internalize, the Jewish people follow Hashem’s instructions immediately and without question. This skipping over is essential for connecting to such a high level of Divine light, which is the essence of the Korban Pesach.

Every year, the Korban Pesach offers this opportunity to access this light, which is what the Jews in the desert desired. They were unable to partake in the Korban Pesach because they were tamei (ritually impure), and they missed out on experiencing this heightened awareness through Emunah. This desire for the Korban Pesach’s spiritual light is crucial because it can lift a person out of depression, worries, and distorted imagination. This light serves as a means to pull people out of their stuck places and initiate a new beginning, with Hashem’s help.

When these individuals asked Moshe Rabbeinu, “Lamah Nigara’a – why should we lose out on such an extraordinary experience once a year?” Moshe acknowledged their point and sought Hashem’s guidance. Hashem granted them the opportunity to observe Pesach Sheni, but they had to wait one month.

Why one month? A month, or Chodesh in Hebrew, spans 30 days, during which the moon goes through a complete cycle of waxing and waning, from total darkness to full light and back to darkness. This cycle is significant because it represents renewal. On the 15th of Nisan, when Pesach is initially observed, there is a full moon. By Rosh Chodesh Iyar, the moon is at its lowest point, and by the 14th of Iyar, it is full again. This 30-day period tests whether the individuals can maintain their spiritual yearning and commitment. If they can hold on through this entire cycle, they are deemed worthy of participating in Pesach Sheni.

The second chance of Pesach Sheni allows them to perceive and experience the special light associated with the Korban Pesach. This light comes with the mitzvah of eating the Korban Pesach, providing a unique opportunity for spiritual renewal and connection.

To go deeper, Moshe Rabbeinu says: “Imdu,” which means “stand,” and “Ve’eshme’ah,” meaning “I will listen to what Hashem will command you to do.” Moshe Rabbeinu could have used other words, like “wait,” but he specifically chose “Imdu,” meaning to stand. The implication is to wait while he asks Hashem, to give him a moment to hear from Hashem what to do. Why did he choose “stand”? And why did he say “I will hear/listen”?

This choice of words is significant, as Rebbe Nachman discusses in Lesson 24 of Likutey Moharan. To experience the profound light of the Korban Pesach one must know how to stop and stand. Moshe Rabbeinu was instructing them to stand still, indicating that to merit the existence of Pesach Sheni and to rectify their situation, they needed to know how to stand still, not to move forward impulsively.

A true Tzaddik is not focused solely on personal benefit, but seeks to share their spiritual achievements with the world!

Rebbe Nachman elaborates on this in Likutey Moharan lessons 6 and 24, emphasizing the need to be a “Baki BeRatzo Baki BeShov”, which means to be an expert in running forward and an expert in waiting. “Matey VeLo Matey” means reaching and not reaching, a concept from the Zohar.

The greatest challenge many people face is impatience and not knowing how to wait. However, the secret to advancement in Judaism and in life is learning how to wait and to accept it with joy. To navigate life effectively, one must master the art of moving forward and stopping, reaching and not reaching.

Moshe Rabbeinu told them to “Imdu,” meaning “stand.” He instructed them to stand because, although they missed the Korban Pesach for a valid reason, they missed out on a significant opportunity. Therefore, they needed to rely on Moshe Rabbeinu, the Tzaddik. He said, “Imdu, and I will hear from Hashem what needs to be done.” This highlights that when someone faces difficulties in life, they may realize the necessity of having a tzaddik in their life. Tzaddikim have already achieved spiritual heights and continued progressing because their primary goal is to benefit others.

A true tzaddik is not focused solely on personal benefit but seeks to share their spiritual achievements with the world. A tzaddik who only pursues personal gain is missing the essence of being a true tzaddik, unlike Moshe Rabbeinu. Moshe Rabbeinu demonstrated repeatedly that he was a true tzaddik by his willingness to sacrifice everything for every Jew. This level of selflessness is extraordinary and challenging to attain under pressure.

Rashi praises Moshe Rabbeinu’s greatness, highlighting Moshe’s exceptional ability to communicate directly with Hashem at any time. This underscores the high caliber of Moshe Rabbeinu as a tzaddik.

The Jewish people who were tamei (ritually impure) had a valid reason for missing the Korban Pesach. Moshe Rabbeinu told them to “stand,” implying that he would now work to seek a new rectification for them. They didn’t know what the outcome would be. When they asked, “Lamah Nigara’a – why should we lose out?” they had no idea that Hashem would create a second chance. Their yearning, combined with Moshe Rabbeinu’s intercession, led Hashem to command the observance of Pesach Sheni.

This situation involved three key elements: the yearning of the people, the intercession of the Tzaddik (Moshe Rabbeinu), and Hashem’s kindness. The people’s yearning was crucial, even though they were considered simple compared to Moshe Rabbeinu. The Tzaddik’s power to request and hear from Hashem was also essential. Finally, Hashem’s infinite kindness created a new Torah commandment, providing a second chance to experience the light of the Korban Pesach, a light everyone needs.

The importance of the Korban Pesach is underscored by the fact that intentionally missing it incurs the severe punishment of Karet (excision). Every Jew had to ensure they participated, and if they missed it for a valid reason, such as being too far from the Beit HaMikdash or being ritually impure, they were given a second chance 30 days later. This 30-day period allowed for renewal, proving their ability to endure through challenges.

May we be blessed to continually seek Hashem’s help, follow the teachings of the true tzaddikim, and find second chances, again and again. There are endless second chances in the Torah, but they depend on our yearning and persistence. We must continually ask, “Lamah Nigara’a – why should I lose out?” regardless of our background or circumstances. We should strive to learn Torah, improve our lives, and not let our past hold us back.

Reb Noson, in a beautiful prayer for the Sefirat HaOmer period (Part II Prayer 36), expressed the belief that tzaddikim have endless advice and solutions. Even if previous advice failed, there is always more advice to try. It’s up to us to keep pressing, seeking new solutions, and asking Hashem, “Why should I lose out?” We should learn from this Parshah not to give up, to believe in the endless power of the true tzaddikim to provide guidance, and in Hashem’s infinite compassion to reveal new paths for us.

Shabbat Shalom
Meir Elkabas

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