Behaalos’cha: When It’s Never Too Late

Parshas Behaaloscha6 relates that the Torah gives a Jew – who, because of special circumstances, did not bring the Pesach sacrifice on the fourteenth of Nissan – the opportunity to bring that sacrifice a month later, on the fourteenth of Iyar. Our Sages7 conceived of three ways to categorize Pesach Sheni, the name given to that sacrifice and the day on which it was brought:

a) It is an independent festival in its own right.

b) It is a means of compensation granted to someone who did not bring the first Pesach offering; however, it does not rectify the failure to bring the first Pesach offering.

c) It is a means of rectification for the first Pesach offering when it was not brought.

The theoretical difference and the ramifications in practice between these three positions are explained8 at length in a responsum authored by Rav Avraham, Rambam’s son:9

Classifying Pesach Sheni as an independent festival means that its observance is not dependent on the obligation of the first Pesach. Instead, it is “an obligation in its own right, like other festivals.”10 For that reason, if a person converts between the first Pesach and Pesach Sheni, or a minor comes of age during that time, he is obligated to bring the Pesach Sheni offering.2 By contrast, according to the Sages who maintain that it is either a means of compensation or rectification for the first Pesach offering that was not brought, the obligation to bring a Pesach Sheni offering is dependent on the obligation of the first Pesach offering. If someone was not obligated to bring the first Pesach offering, e.g., he was then a minor, he is not obligated to bring the Pesach Sheni offering.

Classifying Pesach Sheni merely as a means of compensation granted to someone who did not bring the first Pesach offering implies that when a person intentionally fails to bring the first Pesach offering, even though, by failing to bring the offering, he committed a transgression punishable by kareis,11 the Torah grants him the opportunity to compensate for that by bringing the Pesach Sheni offering. In this way, the punishment of kareis is obviated.12 However, if he also did not bring the Pesach Sheni offering, even if his failure to do so was inadvertent, he remains liable for kareis. Since compensation was not made for his failure to bring the first Pesach offering, the punishment that he incurred by willfully not bringing the first Pesach offering is not obviated.13

Classifying Pesach Sheni as a means of rectification for the first Pesach offering that was not brought implies that, initially, the Torah gives the option for someone who intentionally did not bring the first Pesach offering to offer the Pesach Sheni offering at a later date. Accordingly, as long as the time for rectification has not passed, the liability of kareis does not fall upon him.14 Therefore, even if he did not bring the Pesach Sheni offering, but his failure was inadvertent, he had not incurred the punishment of kareis. The rationale is that, according to this approach, the person does not become liable for kareis unless he fails to bring a Pesach Sheni offering. Since then – the time when rectification was possible – his violation was inadvertent, he is absolved from punishment.15

In his Sefer HaMitzvos,16 Rambam counts the mitzvah of bringing the Pesach Sheni offering as an independent mitzvah. He explains that the rationale for this conception is that halachah follows the perspective of Rabbi Yehudah HaNasi, who maintains that Pesach Sheni is a festival in its own right.

This requires clarification.17 Even according to Rabbi Yehudah HaNasi, who maintains that Pesach Sheni is an independent festival, the obligation to bring a Pesach Sheni offeringis relevant only to one who did not bring the first Pesach offering. One who did bring the offering at its appointed time may not bring the Pesach Sheni offering. Thus, even Rabbi Yehudah HaNasi understands the Pesach Sheni offering as a mitzvah that comes in the place of the first Pesach offering. According to this logic, Pesach Sheni appears to be a continuation of the same mitzvah as the first Pesach. Why then does Rambam consider it a mitzvah in its own right?

We are forced to say that although the first Pesach offering and the second are interrelated – for the obligation to bring the Pesach Sheni offering applies only when one failed to bring the first Pesach offering – nevertheless, they represent two different categories of offerings, each connoting a separate matter. Therefore, they are included in the reckoning of the mitzvos as two mitzvos.18

he above question can be resolved by first explaining the general distinction between the first Pesach offering and Pesach Sheni. Among the fundamental differences between the first Pesach offering and Pesach Sheni are:

a) On the first Pesach, the possession of chametz is forbidden; it may not be seen or found in a Jew’s domain. On Pesach Sheni, by contrast, “[A person may have] chametz and matzah with him at home.”19

b) The first Pesach is observed for seven days. The implication is not only that the prohibition against chametz is observed for seven days,20 but that the first Pesach offering is – to use the wording of the Talmud21 – “eaten for six [additional days],”22 i.e., “matzah is eaten in connection with it, i.e., the Pesach offering, for six days.”23 By contrast, Pesach Sheni is only one day.24

The differences between the first Pesach and Pesach Sheni stem from the core definition of each of these days.

To explain the above: Simply put, the difference between the first Pesach and Pesach Sheni is that the obligation to bring the first Pesach offering follows the established order of the Torah, conforming to a prescribed time. By contrast, the obligation to bring the Pesach Sheni offering does not follow the established order; it is not a scheduled offering. Although those bringing the Pesach Sheni offering did not bring the Pesach offering at the prescribed time, we do not follow the rule that ordinarily applies:25 “Once its day has passed, the sacrifice is invalid.” Instead, the Torah grants an opportunity to bring the sacrifice later. As the adage of my revered father-in-law, the Rebbe Rayatz,26 goes:

The message of Pesach Sheni is that “nothing is ever lost;”27 one can always correct the situation and make amends. Even one who was impure or was on a distant path28 – and even if he brought himself to such a state willingly29 – he can, nevertheless, make amends.

This resembles the difference between the Divine service of a tzadik, “a righteous man,” and a baal teshuvah, “a penitent.” A tzadik serves G‑d via a straight path, i.e., according to the guidelines of the Torah, for “G‑d made man upright.”30 Although a baal teshuvah violated the guidelines of the Torah, G‑d gives him the opportunity to correct his past and make up for any lack.

We find a similar divergence between the first Pesach and Pesach Sheni with regard to the spiritual state of the Jewish people the first time these sacrifices were brought. When the first Pesach sacrifice was originally brought, it was as if the Jews were newborn children, as implied by the imagery the Prophet Yechezkel uses.31 Thus, like newborns, the Jews had no sins. Moreover, they had fulfilled the mitzvos of circumcision and the Pesach sacrifice, concerning which it is written,32 “Through your blood, you will live…. Through your blood you will live.” Thus, their spiritual standing was that of tzadikim. To express this in halachic terms: At that time, the Jews had completed33 – or at least were in the initial stage of – their conversion.34 “One who converts is like a newborn baby”;35 he has no sins, and he is told,36 “May G‑d reward your deeds. May you receive full recompense… (for)37 com[ing] to seek refuge under His wings.”38

By contrast, Pesach Sheni was instituted on behalf of those who were “impure because of contact with a corpse.”39 (Death is a result of the sin of the Tree of Knowledge,40 the source of all sins.41 ) After acknowledging their state, saying, “We are impure because of [contact with] a corpse,” they approached Moshe with a soul-felt request,42 “Why should we be excluded from offering G‑d’s sacrifice at its appointed time together with the Children of Israel?” Their words and actions followed the steps prescribed for teshuvah: confession43 and then a request that their lack be corrected – and indeed corrected in a complete manner. Not only did they desire to bring the offering, but they also desired the virtues of offering it at “its appointed time” and “together with the Children of Israel.”44

On this basis, we can understand the inner reason why G‑d did not issue the command to the Jewish people to bring the Pesach Sheni offering initially, like almost all the other mitzvos of the Torah, but only after they were aroused and protested, “Why should we be excluded?”

As mentioned, the Pesach Sheni offering is associated with teshuvah and, by and large, the motif of teshuvah is initiated through an inner arousal on the part of the person returning to G‑d. Even though he is, in a figurative sense, “impure because of [contact with] a corpse” – not in a state of purity and, certainly not in a state of holiness – something inside prompts him to seek to draw close to G‑d. In that state, he is not able to appreciate a revelation of G‑dly light from Above. Instead, he is aroused to teshuvah on his own and endeavors to raise himself from his lowly state.45

Hence, the initiative for the Pesach Sheni offering – like that of teshuvah – came from the people themselves.

Based on the above, it is possible to clarify another perplexing dimension of the narrative regarding the institution of the Pesach Sheni offering. Our Sages46 explain that the impure persons who requested to bring the Pesach sacrifice had contracted impurity because of contact with a corpse. Pesach eve was seven days after they contracted impurity. Although they were impure, they could have completed the purification process on that day. Accordingly, it would seem that the compensation for not bringing the Pesach sacrifice on its appointed day did not have to involve an entirely new motif. As Or HaChayim notes,47 the law regarding other sacrifices required to be brought on festivals is that if they were not brought on the first day of the festival, they could be brought for up to seven days afterwards.48 On the surface, the same should have applied regarding the Pesach offering. Theoretically, the impure people could have brought the Pesach sacrifice during the subsequent seven days of the holiday. Why was it necessary for them to wait an entire month?

The inner rationale for the delay can be understood based on the above explanations: Not only does teshuvah make up for and compensate for any lack, it also represents an independent and distinct path in Divine service, “a festival in its own right.” Accordingly, it receives its focus in a separate month, which alludes to a new development in Divine service.49

The Divine service of a tzadik is a straight path, charted by the Torah’s guidelines. Nevertheless, there is an advantage in the Divine service of a baal teshuvah.50 A tzadik’s Divine service involves – and has an effect on – holy matters, i.e., his Torah study and observance of mitzvos, and even on matters that are permitted, i.e., his mundane activities that are carried out “for the sake of Heaven.”51 However, forbidden matters are beyond his sphere and must be avoided. There cannot be “a mitzvah that is made possible through a sin,”52 because forbidden matters deriving from the three utterly impure kelipos cannot be refined.53 Therefore, they must be shunned and rejected – this is the manner in which the Torah prescribes dealing with them.54 However, the Divine service of a baal teshuvah that is motivated by a love of G‑d transforms even his intentional sins that derive from these kelipos into merits.55

Teshuvah possesses the power to bring about such a transformation because it stems from a level of G‑dliness that transcends the Seder Hahistalshelus, the chainlike progression of existence that brings into being and defines the structure of the natural order. From the standpoint of Torah – the source for the structure of this chainlike progression of existence – it is impossible to transform an intentional sin into a merit, as our Sages said,56 “They asked Wisdom…, Prophecy… [and] the Torah: What is the punishment for a sinner?” All – including even the Torah57 – did not allow for the possibility of teshuvah. It was only when the question was posed to “the Holy One, blessed be He,”58 that He answered, “[The sinner] should repent and atonement would be granted him.” It is specifically the level of G‑dliness that transcends the natural order, a level on which “darkness is like light,”59 that allows for the possibility of transforming evil into good.60

Based on the above, we can also understand the wording of the demand of the Jews who complained to Moshe, “Why should we be excluded?” On the surface, why would someone even think that they would be excluded? Similarly, with regard to the adage of my revered father-in-law, the Rebbe, that “the message of Pesach Sheni is that ‘nothing is ever lost,’ ” why would one think that it is possible that something could be lost forever?

However, based on the above, we can understand. Our world – and even the Torah – has a structure and, according to that structure, teshuvah alone is insufficient61 to transform intentional sins into merits. “It is already lost,” because the undesirable act was already carried out and cannot be corrected. However, when Jews are aroused with a desire for teshuvah and demand, “Why should we be excluded?” their claim reaches a level above the natural order (as indicated by the statement, “They asked the Holy One, blessed be He”). From that level comes the answer, “Nothing is ever lost.” This is the theme of Pesach Sheni.

Nevertheless, it is the Torah itself that relates and reveals these concepts to us. True, the Torah is structured according to the natural order. However, it is only enclothed within the natural order.62 In essence, the Torah transcends the natural order entirely, as it is taught:63 “The Torah and the Holy One, blessed be He, are entirely one.” Accordingly, everything – even those concepts that transcend the natural order – is revealed through the Torah.64

The above also explains the distinctions between the first Pesach and Pesach Sheni mentioned above (sec. 3).65

On the first Pesach – identified with the Divine service of tzadikim – a Jew has nothing to do with evil; it must be rejected entirely. For this reason, not only may chametz not be eaten, we may not possess any trace of it.66 Following the same motif, on the first Pesach, the festival lasts seven days – for the Divine service of tzadikim is ordered and structured. Accordingly, like the natural order, it consists of seven days, corresponding to the seven Divine emotive attributes.67

By contrast, Pesach Sheni is identified with the Divine service of teshuvah, which transforms intentional sins into merits. As such, there is a potential to refine even chametz. Therefore, it is permitted to possess both chametz and matzah on that day.61

Similarly, since teshuvah transcends the order and structure of the natural order, as explained above, Pesach Sheni is celebrated for only one day. In this instance, the number one does not represent a minimal amount, the lowest number, but rather points to a rung above all numbers, where there is no place for limitation or division. To cite a parallel: Torah Or68 explains that Shavuos is only one day because “Shavuos is the time of the acceptance of the Torah that embodies the attribute of kesser that is identified with the quality of yechidah, the loftiest level of the soul, that transcends [all] division.”

This also relates to the narrative in the Talmud69 regarding the teshuvah of Rabbi Elazar ben Durdaya,70 which motivated Rabbi Yehudah HaNasi to “cry and say, ‘There are those who acquire their [share in the] World [to Come] over the course of years and there are those who acquire their [share in the] World [to Come] in one moment.’ ”

The Divine service of the tzadikim is carried out in a structured manner. Since their service involves a level of G‑dliness associated with the distinctions of the natural order, it takes several years for them to achieve their goal.71

By contrast, Rabbi Elazar ben Durdaya exemplified the Divine service of teshuvah. More specifically, within the realm of teshuvah itself, his teshuvah was of a unique nature. He “lowered his head between his knees” – reflecting a level loftier than the distinctions between his head and feet72 – “and wept exceedingly, until his soul expired.”64 Accordingly, he “acquire[d] his [share in the] World [to Come] in one moment,” because, as the Zohar states,73 teshuvah – which can transpire in a single moment – taps into a dimension of G‑dliness that transcends the distinctions of the natural order and the structure of time.

The difference between the first Pesach and Pesach Sheni is also reflected in the months in which they are celebrated: The first Pesach is celebrated in the month of Nissan and Pesach Sheni in the month of Iyar.74

There is a well-known75 difference between the month of Nissan (the first month) and the month of Iyar (the second month): Nissan is characterized by eliciting and revealing G‑dly light from Above downward. The revelation of light from Above does not bring about a lasting refinement of the created beings in the lower realm. At the immediate time of the revelation, it merely rejects evil; it does not refine it.76 This resembles the Divine service of tzadikim77 which involves only matters associated with G‑dly light, e.g., the Torah and its mitzvos, but not matters associated with evil. They are rejected and avoided entirely.

The month of Iyar is characterized by elevating the material plane. Through this mode of Divine service, the material plane is refined and improved in a lasting manner.71 Therefore, the mitzvah of counting the Omer is primarily associated with the month of Iyar,78 for counting the Omer brings about the refinement and improvement of our emotional attributes. This resembles the Divine service of teshuvah72 through which the lowest dimension of material existence is elevated to the extent that even evil is transformed into good.

In general, the distinction between these two months resembles the distinction between the months of Nissan and Tishrei. As is well known,79 the month of Nissan is identified with the Divine service of tzadikim, while Tishrei is identified with the Divine service of baalei teshuvah.

Based on the above – that Pesach Sheni is identified with the Divine service of teshuvah – it is possible to understand the inner reasons for the three opinions regarding Pesach Sheni mentioned in sec. 1 above, concerning which can be applied the adage,80 “These and these are the words of the living G‑d.”

In general, teshuvah is expressed through three different motifs:

a) There is a conception of teshuvah as rectification. Initially, at the time the sin was committed, the person had the potential to immediately rectify it through teshuvah.To cite a parallel: When a person did not offer the Pesach sacrifice at its proper time, the potential to rectify this lack was available for him; he knew that he could offer the Pesach Sheni sacrifice a month later. A similar conception of teshuvah applies regarding ordinary sins; at the time one sins, he already has the possibility to correct his conduct through teshuvah.

b) There is a conception of teshuvah as compensation. This refers to teshuvah for a sin carried out with the thought that “I will sin and then I will repent.” Our Sages state81 that in such an instance, the person “is not given the opportunity to do teshuvah.” At the time he sinned, the potential to rectify his conduct through teshuvah was denied him since it was the potential to do teshuvah that caused him to sin in the first place.82 (This resembles the concept that “an accuser cannot become a defender.”)83 Nevertheless, a person can rectify the sin through his efforts. If he “presses forcefully… and does teshuvah, his teshuvah is accepted.”84

c) There is a conception of teshuvah as “a festival in its own right.” This refers to teshuvah carried out by tzadikim. As is well known,85 unlike the mistaken but popular opinion, teshuvah is not necessarily limited to atoning for sin. Instead, it is a path of Divine service that is open even to those who are pure of sin, as it is said,86 “Mashiach will come to motivate tzadikim to do teshuvah.”

True, as reflected by the adage of my revered father-in-law, the Rebbe, “the message of Pesach Sheni is that ‘nothing is ever lost…,’ even one who was impure … and even if he brought himself to such a state willingly can, nevertheless, make amends,” i.e., it relates to teshuvah following a transgression. Nevertheless, in a general sense, all the different modes of teshuvah – including the teshuvah of tzadikim – are present in Pesach Sheni. This parallels the month of Tishrei, for, as explained in sec. 8, Tishrei is identified withteshuvah, including all modes of teshuvah, including the teshuvah of tzadikim.87

The above statements regarding the conception of teshuvah as rectification lead to an additional explanation regarding the law88 that even a wicked person whose study and observance of the Torah and its mitzvos “adds power to kelipah”48 must, nevertheless, study the Torah, even if it is without the proper intent, because “later when he will do teshuvah… he will remove all the Torah [he studied] and the mitzvos [that he observed] from [the realm of] kelipah.”83 Thus, it could be said that the reason he should study Torah while wicked is because from the outset it can be assumed that later he will do teshuvah. This is the unique dimension of the conception of teshuvah as rectification – that, initially, at the time a person sins, the Torah allows for the possibility of rectification through teshuvah.

True, the law that a person must study Torah even when he is characterized as wicked applies to all people so characterized, including one who says, “I will sin and I will repent,” and who is not given the opportunity to rectify his conduct through teshuvah, as explained above. Nevertheless, that pronouncement is not relevant to the ultimate elevation of that person’s Torah study, for his study is not a sin, and therefore not included in that pronouncement. He will certainly do teshuvah eventually, for we are promised: “Even one estranged will not be banished [in perpetuity].”89 Moreover, even the extreme minority of people who study Torah for the explicit intent of adding power to kelipah, relying on the fact that, ultimately, they will do teshuvah – in which case, their pronouncement “I will sin” refers to their Torah study as well – must also engage in Torah study.

Nevertheless, since a person who says “I will sin and do teshuvah” is not given the opportunity to do teshuvah, there is a difference between him and others. Since the opportunity for teshuvah is not granted him, he must rely on the Divine promise that even one who is “estranged” will “certainly ultimately do teshuvah,”90 be it “in one incarnation or another, for ‘even one estranged will not be banished [in perpetuity].’ ”91 By contrast, one who has committed other sins does not need the support of this Divine promise.92 From the outset, he is not “estranged,” but merely distant, because even at the time of the transgression, the possibility of rectification through teshuvah is immediately granted him. This resembles the conception of Pesach Sheni as rectification.93

Just as Pesach Sheni includes all types of teshuvah, even the teshuvah of tzadikim, so too, as a whole, the first Pesach includes all the expressions of the Divine service of tzadikim, even the teshuvah of the tzadikim. Therefore, although the Future Redemption will take place in the month of Nissan,94 which is identified with the Divine service of the righteous and the redemption, it will also be associated with the Divine service of teshuvah. As mentioned above, Mashiach will motivate the tzadikim to do teshuvah.95

We see a similar concept regarding the Pesach sacrifice offered in Egypt. At that time, G‑d commanded the Jewish people,96 “Draw forth and/or acquire for yourselves [a lamb],” which our Sages97 interpreted as meaning, “Draw away your hands from false deities,” i.e., it was a command to do teshuvah.

True, the Jews who had been circumcised before the Exodus from Egypt were considered as converts in the initial stage of conversion and thus were free from the taint of sin.98 Furthermore – and this is of primary importance – the command “draw forth” was issued to everyone to whom the additional command “and acquire” (u’kechu, וּקְחוּ ) was issued. Indeed, the letter vav (meaning “and”) implies that the second command is an addition that is joined to the first command. Thus, it applied to all Jews, even those who never had any connection to the worship of false deities. They did not have to do teshuvah for sins. Nevertheless, Divine service resembling the teshuvah of tzadi­kim was required of them. Since they were found in a world where false deities existed, it was necessary to command them, “Draw away your hands from false deities.” Even a tzadik must realize that he lives in a world where false deities exist and, thus, he is distant from G‑d. This realization should motivate him to teshuvah and restore his original closeness to G‑d.

On this basis, it is understood why Rambam considers Pesach Sheni as a mitzvah in its own right, although one who offered the first Pesach sacrifice may not offer the Pesach Sheni sacrifice. These are considered two distinct mitzvos, because the first Pesach and Pesach Sheni represent two different dimensions of Divine service. The first Pesach is identified with the Divine service of tzadikim and Pesach Sheni with the Divine service of baalei teshuvah.99 Nevertheless, one is not required to bring the Pesach Sheni offering if he brought the first Pesach offering, because the first Pesach includes also the teshuvah of tzadikim. Consequently, it also includes the dimensions of Pesach Sheni that are an independent festival and mode of Divine service.

Although teshuvah is also included in the first Pesach, i.e., the Divine service of tzadikim, since it involves the teshuvah of tzadikim, it does not possess the positive virtue of Pesach Sheni, which is fundamentally identified with teshuvah for sin,94 i.e., rectification and compensation for one’s previous failings. It is only that since Pesach Sheni includes all forms of teshuvah, it also includes the teshuvah of tzadikim.

The advantage of teshuvah for sin over the teshuvah of tzadikim is twofold:

a) The thirst and desire of a baal teshuvah to come close to G‑d stems from his distance and sense “that until now his soul was in ‘a parched land,’100 in ‘the shadow of death,’101 [i.e.,] the sitra achra.”102 Therefore, a baal teshuvah’s thirst for G‑d is more intense than that of tzadikim,97 since the experience of distance from G‑d and the yearning and desire for connection with Him that it arouses is not relevant to them.103

b) Teshuvah for a transgression reaches a source that transcends the structure of Seder Hahishtalshelus, the chainlike progression of the Spiritual Cosmos. Therefore, it has the potential to transform intentional sins into merits (as stated in sec. 6). By contrast, even when tzadikim carry out the Divine service of teshuvah, they do not have the potential to transform intentional sins into merits.

This is the reason that Pesach Sheni is only one day and the first Pesach is seven days. Although the first Pesach also involves teshuvah, since it is identified with the teshuvah of tzadikim, it is still defined by measure and limits. As explained in another source,104 even though a tzadik loves G‑d “with all [his] might,”105 his love is still defined by a structure and a pattern.

To refer back to the story of Rabbi Elazar ben Durdaya(cited above, sec. 7): Even after his teshuvah motivated Rabbi Yehudah HaNasi to “cry,” and crying reflects feelings of an unlimited nature,106 Rabbi Yehudah HaNasi did not “acquire a [share in the] World [to Come] in one moment,” i.e., he did not reach a level that transcended all distinctions.

Specifically, Pesach Sheni, which is identified with teshuvah for a transgression and the transformation of intentional sins into merits – as in the adage of my revered father-in-law, the Rebbe, “Even one who was impure or was on a distant path, and even if he brought himself to such a state willingly, he can, nevertheless, make amends” – reaches a level that transcends all distinctions, and is observed for one day. This resembles the teshuvah of Rabbi Elazar ben Durdaya. Specifically, his teshuvah, teshuvah for sin, enabled him to “acquire a [share in the] World [to Come] in one moment.”107

Adapted from a sichah delivered on Shabbos Parshas Acharei-Kedoshim 5724 (1964)
Likkutei Sichos, Volume 18, P. 117ff.