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(א) וַיְדַבֵּ֣ר ה' אֶל־מֹשֶׁ֣ה בְמִדְבַּר־סִ֠ינַ֠י בַּשָּׁנָ֨ה הַשֵּׁנִ֜ית לְצֵאתָ֨ם מֵאֶ֧רֶץ מִצְרַ֛יִם בַּחֹ֥דֶשׁ הָרִאשׁ֖וֹן לֵאמֹֽר׃ (ב) וְיַעֲשׂ֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־הַפָּ֖סַח בְּמוֹעֲדֽוֹ׃ (ג) בְּאַרְבָּעָ֣ה עָשָֽׂר־י֠וֹם בַּחֹ֨דֶשׁ הַזֶּ֜ה בֵּ֧ין הָֽעַרְבַּ֛יִם תַּעֲשׂ֥וּ אֹת֖וֹ בְּמֹעֲד֑וֹ כְּכׇל־חֻקֹּתָ֥יו וּכְכׇל־מִשְׁפָּטָ֖יו תַּעֲשׂ֥וּ אֹתֽוֹ׃ (ד) וַיְדַבֵּ֥ר מֹשֶׁ֛ה אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לַעֲשֹׂ֥ת הַפָּֽסַח׃ (ה) וַיַּעֲשׂ֣וּ אֶת־הַפֶּ֡סַח בָּרִאשׁ֡וֹן בְּאַרְבָּעָה֩ עָשָׂ֨ר י֥וֹם לַחֹ֛דֶשׁ בֵּ֥ין הָעַרְבַּ֖יִם בְּמִדְבַּ֣ר סִינָ֑י כְּ֠כֹ֠ל אֲשֶׁ֨ר צִוָּ֤ה ה' אֶת־מֹשֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃ (ו) וַיְהִ֣י אֲנָשִׁ֗ים אֲשֶׁ֨ר הָי֤וּ טְמֵאִים֙ לְנֶ֣פֶשׁ אָדָ֔ם וְלֹא־יָכְל֥וּ לַעֲשֹׂת־הַפֶּ֖סַח בַּיּ֣וֹם הַה֑וּא וַֽיִּקְרְב֞וּ לִפְנֵ֥י מֹשֶׁ֛ה וְלִפְנֵ֥י אַהֲרֹ֖ן בַּיּ֥וֹם הַהֽוּא׃ (ז) וַ֠יֹּאמְר֠וּ הָאֲנָשִׁ֤ים הָהֵ֙מָּה֙ אֵלָ֔יו אֲנַ֥חְנוּ טְמֵאִ֖ים לְנֶ֣פֶשׁ אָדָ֑ם לָ֣מָּה נִגָּרַ֗ע לְבִלְתִּ֨י הַקְרִ֜יב אֶת־קׇרְבַּ֤ן ה' בְּמֹ֣עֲד֔וֹ בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃ (ח) וַיֹּ֥אמֶר אֲלֵהֶ֖ם מֹשֶׁ֑ה עִמְד֣וּ וְאֶשְׁמְעָ֔ה מַה־יְצַוֶּ֥ה ה' לָכֶֽם׃ {פ}
(ט) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (י) דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר אִ֣ישׁ אִ֣ישׁ כִּי־יִהְיֶֽה־טָמֵ֣א ׀ לָנֶ֡פֶשׁ אוֹ֩ בְדֶ֨רֶךְ רְחֹקָ֜הׄ לָכֶ֗ם א֚וֹ לְדֹרֹ֣תֵיכֶ֔ם וְעָ֥שָׂה פֶ֖סַח לַה'׃ (יא) בַּחֹ֨דֶשׁ הַשֵּׁנִ֜י בְּאַרְבָּעָ֨ה עָשָׂ֥ר י֛וֹם בֵּ֥ין הָעַרְבַּ֖יִם יַעֲשׂ֣וּ אֹת֑וֹ עַל־מַצּ֥וֹת וּמְרֹרִ֖ים יֹאכְלֻֽהוּ׃ (יב) לֹֽא־יַשְׁאִ֤ירוּ מִמֶּ֙נּוּ֙ עַד־בֹּ֔קֶר וְעֶ֖צֶם לֹ֣א יִשְׁבְּרוּ־ב֑וֹ כְּכׇל־חֻקַּ֥ת הַפֶּ֖סַח יַעֲשׂ֥וּ אֹתֽוֹ׃ (יג) וְהָאִישׁ֩ אֲשֶׁר־ה֨וּא טָה֜וֹר וּבְדֶ֣רֶךְ לֹא־הָיָ֗ה וְחָדַל֙ לַעֲשׂ֣וֹת הַפֶּ֔סַח וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּ֑יהָ כִּ֣י ׀ קׇרְבַּ֣ן ה' לֹ֤א הִקְרִיב֙ בְּמֹ֣עֲד֔וֹ חֶטְא֥וֹ יִשָּׂ֖א הָאִ֥ישׁ הַהֽוּא׃ (יד) וְכִֽי־יָג֨וּר אִתְּכֶ֜ם גֵּ֗ר וְעָ֤שָֽׂה פֶ֙סַח֙ לַֽה' כְּחֻקַּ֥ת הַפֶּ֛סַח וּכְמִשְׁפָּט֖וֹ כֵּ֣ן יַעֲשֶׂ֑ה חֻקָּ֤ה אַחַת֙ יִהְיֶ֣ה לָכֶ֔ם וְלַגֵּ֖ר וּלְאֶזְרַ֥ח הָאָֽרֶץ׃ {ס}
(1) ה' spoke to Moses in the wilderness of Sinai, on the first new moon of the second year following the exodus from the land of Egypt, saying: (2) Let the Israelite people offer the passover sacrifice at its set time: (3) you shall offer it on the fourteenth day of this month, at twilight, at its set time; you shall offer it in accordance with all its rules and rites. (4) Moses instructed the Israelites to offer the passover sacrifice; (5) and they offered the passover sacrifice in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai. Just as ה' had commanded Moses, so the Israelites did. (6) But there were some householders who were impure by reason of a corpse and could not offer the passover sacrifice on that day. Appearing that same day before Moses and Aaron, (7) those householders said to them, “Impure though we are by reason of a corpse, why must we be debarred from presenting יהוה’s offering at its set time with the rest of the Israelites?” (8) Moses said to them, “Stand by, and let me hear what instructions ה' gives about you.” (9) And ה' spoke to Moses, saying: (10) Speak to the Israelite people, saying: When any party—whether you or your posterity—who is defiled by a corpse or is on a long journey would offer a passover sacrifice to ה', (11) they shall offer it in the second month, on the fourteenth day of the month, at twilight. They shall eat it with unleavened bread and bitter herbs, (12) and they shall not leave any of it over until morning. They shall not break a bone of it. They shall offer it in strict accord with the law of the passover sacrifice. (13) But if any party who is pure and not on a journey refrains from offering the passover sacrifice, that person shall be cut off from kin, for יהוה’s offering was not presented at its set time; that party shall bear the guilt. (14) And when a stranger who resides with you would offer a passover sacrifice to ה', it must be offered in accordance with the rules and rites of the passover sacrifice. There shall be one law for you, whether stranger or citizen of the country.
those householders said to them, that which it is written "those housholders" is superfluous. And the Rabbis explained that this reference that referenced them in this chapter which occured becasue of them was beacause they were special, Kasherim and Haredim towards the mitzvot and becasue they came to Israel themselves not through a messenger beccasue this was destined for them with these words meaning to say.. they themselves. ANd in reference to this we say that you don't inquire except of the principle (the person if affects) because the honor that he Moses asked God and the response was this chapter, it is necessary that the person himself asks and the honor (zechut) stays with him.
those householders said to them, these were the impure becasue of the soal of man (coming into contact with a corpse) to teach that they were (otherwise) kasherim and tazadikimn and haredim on the commandments.
those householders said to them, it was not from messengers but from them themsleves. To teach that you only ask the protagenist. We are impure. We didn't know that the impure makes you inpure to the Passover. and what did they ask. Said R. Hedka in the name of R. Akiva, Moses that he knw that the impure were not allowed to eat the Pascal sacrifice so what are they asking about? If they can cast the blood or if they can't ? There's nothing they can cast and they can't eat of the sacrifice. Like a man that says that i head from my rabbi, how lucky are those born of women who are guarranteed that all the time that they want they can talk to the Holy presence.
why must we be debarred from presenting יהוה’s offering at its set time with the rest of the Israelites? He who in the appointed time recognizes and there is no 2nd chance. Alternatively, In it's appointed time, in that the time has passed and it can't be done.
1) Stand by. Wait. Or be quiet, as in Tanakh, "stand by," can mean "don't respond further." Moshe said to them, don't cry out until I've heard [from God].
2) What God will command. It doesn't say what God will say because Moses figured that no new "word" or new interpretation. Rather like all the tradition of rules that are overriden by impurity. This is a distinction with "commanded" and also that it says "I will hear" with an extra "heh" to diminish the subject and like using a female gramatical form in the oral tradition. As it is written further in Numbers 21: 17
או לדורותיכם, “or someone of your generations;” the verse means that the person described is either at this time far from you spiritually or time wise, in other words, if many years from now there will be someone who due to the time that elapsed since the Exodus feels disconnected to our history, and therefore would not observe the Passover ritual by having his heart in it.
Author: Chizkuni
Composed: Middle-Age France, c.1220 - c.1260 CE
Commentary on the Torah of Rabbi Hezekiah ben Manoah. Chizkuni, composed in mid-13th century, is actually a compilation of insights culled from the Midrashim, as well as the writings of twenty other Rishonim, including Rashi, Rashbam and Ibn Ezra. However, Chizkuni does not name any of his sources (other than Rashi), in order to encourage objective study, as he felt that one should focus on the message rather than the messenger.
הרבי מליובאוויטש (מנחם מנדל), ליקוטי שיחות, כרך ל"ג, בהעלותך א:
"חמץ ומצה"
מכיוון שהעבודה דפסח ראשון היא "סור מרע", בריחה מהרע, לכן חל אז החיוב לבער את החמץ (הרומז על הרע, "שאור שבעיסה"), שלא יהיה שום חמץ ברשותו; מה שאין כן פסח שני, שעניינו הפיכת הרע לטוב, אין צריכים בו בזמן לבער את החמץ מרשותו, אלא "חמץ ומצה עימו בבית", כי על ידי פסח שני ניתן (בהוספה - ) הכח להפוך את החמץ לקדושה.
© כל הזכויות שמורות למחבר
www.hebrewbooks.org
The Lubbavitcher Rebbe, Likutei Sihot, vol. 33, Behaalotecha 1: "Hametz and Matzah"
Since the work of the first Pessah is to "stir away from evil", to run away from evil, we have the obligation to burn the chametz (the symbol of evil is the leaven in the dough) so we won't have any chametz in our possession. It's not the case in the second Pessah, whose point is to transform evil in good: we don't need on this occasion to burn the chametz in our possession (mPesachim 9:3), because thanks to Pessah Sheni we have the opportunity to convert chametz into holyness.
See: https://www.sefaria.org/sheets/233629 From the desert to the Jerusalem gay pride: Pessah sheni as a plea for inclusion, Sefaria Source by Faustine Sigal International Director Moishe House, Paris
Behaalotecha - the Mitsva of Pesach Sheni, Rabbi Uri Amos Sharki
We haven't seen that someone who can't sit in a succah should do a Sukkot Sheni. Whoever was prevented from doing this mitsvah is exempted. If so, why obligate? What is so terrible about not doing Pessah because we were prevented from doing it?
The issue is that we have a specific law: "In each generation, one should feel as if they themselves left slavery in Egypt" (Rambam, Mishneh Torah, Laws of Leavened Bread) and this calls for the seder evening. One who doesn't leave Egypt, it's as if they didn't belong to the People, and if they don't belong to the People, they also can't receive the Torah. This is why they have until Shavuot to solve this problem.
The Torah reveals us something unique: the possibility to complete this stems from a request of the people, precisely during the month of Iyar, on the day corresponding to the day of Pessah in Nisan (the 14th). On the month of Nisan, redemption comes from an awakening to the Divine "Me and not an angel, Me and not a seraph, Me and not an emissary, Me, God - Me and not another" (Haggadah). In the month of Iyar, the time of redemption is affixed on a request from the People - it's the People who ask for it. It's as if Iyar is the month when the People gains its independance/dignity through its own strengths.
See From the Desert to Jerusalem Pride (above).
has become the chief cornerstone. (23) This is the LORD’s doing;
it is marvelous in our sight. (24) This is the day that the LORD has made—
let us exult and rejoice on it.
We have created a suffocating environment that not only prevents gay and lesbian Orthodox Jews from experiencing spiritual fullness, but also one that fosters low self-esteem, loneliness, and fear, pushing some to depression, self-harm, and, most tragically, death by suicide.2 Indeed, various studies have pointed to the connection between unsupportive religious communities and rates of depression, selfharm, and death by suicide among LGBTQ youth.3 The time has come for us to look for halakhically appropriate ways to confront the mental anguish, pain of discrimination, and disenfranchisement that gay and lesbian members of our community face. Our starting point as Orthodox Jews is clear: sexual relations between people of the same sex is forbidden.
Time and again, in the various leadership positions I have assumed, I have met with young people bearing both queer and Orthodox identities who are struggling to make sense of where they fit within our community. I have heard from their straight parents, siblings, and friends — and at times, even from their straight spouses — who feel the pain of their loved ones and are searching alongside them for a place among us. More than anything, these Jews want to be seen and recognized for who they are, bearing an identity not of their choosing, without fear of being shunned by teachers, rabbis, peers, community members, and sometimes even their own families. The focus of this article is not what gay and lesbian Jews may or may not do in the bedroom, but what the Orthodox community may and ought to do, in light of its commitment to Halakha and Torah values, vis-à-vis gay and lesbian Jews in our community.
[Erez} Harari further shows that unlike straight people, for whom religion correlates with positive mental health outcomes, gay Orthodox Jews’ religiosity correlates with negative mental health outcomes.8 By comparison, research shows that the combination of a strong religious identity and a supportive religious community for Orthodox LGBTQ youth is associated with lower rates of self-destructive behavior and addiction.
In an age when so many of our young people are losing their interest in yiddishkeit, can there be anything more blessedly exciting than young people seeking ways to remain frum? I have met gay and lesbian students who sacrifice professionally to daven with a minyan, observe mitzvot, and learn and teach Torah like any other God-fearing person. Are these really the people we wish to push away?
More and more young Jews today see themselves as allies with their gay and lesbian friends and family members. If we continue to insist on a hardline, antagonistic approach to gay and lesbian Jews, large portions of our straight community will find themselves questioning their own relationships with Orthodoxy. While in some pockets of the Orthodox world this reality may not yet be visible, we are now at an inflection point in the history of Orthodoxy. If we do not manage to find a way to make space for gay and lesbian Jews while maintaining our unyielding commitment to Halakha — a process I am confident is feasible and even appropriate — the detrimental repercussions for even straight members of Orthodoxy will be wide and long-lasting.
... gay and lesbian Jews who seek a place in the Orthodox community are driven by religious idealism and commitment. They don’t need to be drawn in to the Torah; they are simply asking not to be locked out from the Torah they already hold dear.
Ona’at Devarim
Tokhaha
To’eiva
Opposite-Sex Marriage
Finding a Home in our Midst Authored by Ohr Torah Stone President and Rosh HaYeshiva Rabbi Dr. Kenneth Brander 2023
Further Reading:
Pesach Sheni and Gay Marriage? (Parashat Behaalotcha), JUNE 11, 2011, Amy Soule, KESHET for LGBTQ Equality in Jewish Life
Religious Jewish LGBT community invites Smotrich, Lior to Pesach Sheni, By TZVI JOFFRE May 2019 The Jerusalem Post
From the desert to the Jerusalem gay pride: Pessah sheni as a plea for inclusion, Sefarea Source Sheet, Faustine Segal
queer refers to everything that is outside the normativity See: https://every.lgbt/what-does-queer-means/?lang=en
Finding a Home in our Midst Authored by Ohr Torah Stone President and Rosh HaYeshiva Rabbi Dr. Kenneth Brander 2023
Queer Judaism: LGBT Activism and the Remaking of Jewish Orthodoxy in Israel, by Orit Avishai, NEW YORK UNIVERSIT Y PRESS New York 2023
Gently breaking taboos, a settlement bloc moves gingerly toward LGBT acceptance, By JACOB MAGID 8 June 2018, Times of Israel