Hashem spoke to Moshe in the desert of Sinai, in the second year after the Jews left Mitzrayim, in the first month. The teacher points out that this parsha is actually out of chronological order: the parsha at the beginning of Sefer Bamidbar took place in Iyar, while this one is in Nisan, even though it appears later in the Torah. This is an example of the rule that there is no strict chronological order in the Torah. The teacher then asks: why didn't the Torah start with this parsha, which is earlier in time? The answer is that this parsha is considered a 'gnus', a shame or embarrassment for the Jewish people, because in all forty years in the desert, they only brought the Korban Pesach this one time. They brought it the first year in Mitzrayim, and then again here, but after that, they did not bring it again until they entered Eretz Yisrael. The teacher explores why they did not bring the Korban Pesach in the desert. One reason given later is that the Jews did not circumcise their children in the desert, and someone who is uncircumcised cannot eat the Korban Pesach. However, there were people who had already been circumcised, so that alone would not explain it. The Gemara in Kiddushin 37b brings another reason: the mitzvah of bringing the Korban Pesach only applies after the Jews have entered and settled the land—after 'yerusha v'yishiva'. Therefore, in the desert, they were not obligated. The teacher also discusses the timing of Hashem's command: the pasuk does not specify the exact day in Nisan when Hashem spoke to Moshe, unlike other places where it says Rosh Chodesh Nisan. The Gemara in Gittin and Rashi earlier say that eight parshiyos were said on Rosh Chodesh Nisan, and this is one of them. The teacher notes that the command to bring the Korban Pesach was given on Rosh Chodesh Nisan, and the people responded on that day as well. The teacher raises questions about why Hashem had to command them again to bring the Korban Pesach, and why the majority of the people were not circumcised so soon after leaving Mitzrayim, given that the census numbers were the same. He says that Rashi will address some of these questions in the coming pesukim.

Rashi asks: why does the Torah mention 'in the first month' here, when the parsha at the beginning of the sefer was not said until Iyar? From here you learn that there is no chronological order in the Torah. Why didn't the Torah begin with this parsha? Because it is a 'gnus' for the Jewish people: in all forty years in the desert, they only brought this one Korban Pesach. The teacher elaborates that this is considered an embarrassment, since they only brought the Korban Pesach once in the desert, even though they were commanded to do it every year. He discusses the reasons given in the Gemara and by Rashi for why they didn't bring it more often: one is that they were not circumcised, but that doesn't fully explain it, since some were circumcised. Another is that the mitzvah of bringing the Korban Pesach only applies after entering and settling the land. The teacher notes that this is a fact, not an explanation: the Torah is not always in chronological order, and this parsha is placed later because it reflects negatively on the Jewish people.

The pasuk says: 'The Bnei Yisrael shall make the Pesach in its appointed time.' The teacher explains that Hashem is telling Moshe to instruct the Bnei Yisrael to bring the Korban Pesach at the proper time, even though most of them were not circumcised. This was a special command, a chiddush, that they should bring it even in this situation. The teacher also notes that the phrase 'in its appointed time' teaches that the Korban Pesach is brought even if it falls on Shabbos, and even if the community is in a state of tumah (ritual impurity). This is a general rule that applies to all generations, not just this particular year.

Rashi comments on the words 'b'moado'—in its appointed time. The teacher explains that this means the Korban Pesach is brought even if it falls on Shabbos, and even if the community is in a state of tumah. The repetition of 'b'moado' in the pesukim teaches both of these halachos: one for Shabbos and one for tumah. The teacher discusses whether the first or second mention of 'b'moado' is the source for each halacha, and notes that the general rule is that when the Torah says 'b'moado', it means the mitzvah is done even if it conflicts with Shabbos or tumah.

The pasuk says: 'On the fourteenth day of this month, in the afternoon, you shall make it in its appointed time; according to all its statutes and all its laws, you shall make it.' The teacher explains that 'bein ha'arbaim' means in the afternoon, after midday as the sun is setting. The phrase 'k'chol chukosav u'k'chol mishpatav ta'asu oso' means that all the rules and laws of the Korban Pesach apply: 'chukosav' refers to the mitzvos that are intrinsic to the korban itself, such as it being a male, one year old, and without blemish. 'Mishpatav' refers to mitzvos that are not intrinsic to the korban, such as eating matzah for seven days and removing chametz. The teacher brings Rashi's explanation that 'chukosav' are the laws about the korban's body, and 'mishpatav' are the laws that are external to the korban, like matzah and biur chametz. The teacher also notes that in other places, Rashi explains the difference slightly differently, but here, the focus is on the distinction between mitzvos that pertain to the korban itself and those that are related but not part of the korban's body.

Rashi explains the phrase "k'chol chukosav"—as all its statutes—refers to the mitzvos that are on the body of the Korban Pesach itself. These include that it must be a seh (a lamb), it must be tamim (without blemish), it must be a zachar (a male), and it must be ben shana (within its first year). The teacher elaborates that these are the requirements that are directly connected to the animal itself, the physical aspects that define the Korban Pesach.

Rashi continues: "u'k'chol mishpatav"—as all its ordinances—refers to mitzvos that are on the body of the Korban Pesach but come from another place. For example, the requirement of eating matzah for seven days and the removal of chametz. The teacher explains that these are mitzvos that are not about the animal itself, but are associated with the Korban Pesach. He notes that Rashi distinguishes between mitzvos "shebegufo"—those connected to the body of the korban, like seh tamim zachar ben shana—and mitzvos "she'al gufo"—like roasting it whole, with its head, legs, and inner parts. Then there are mitzvos "shechutz legufo"—those that are outside of the korban itself, such as eating matzah and removing chametz. The teacher points out that in this Rashi, "al gufo" refers to how you treat the animal, such as how you roast it, while "chutz legufo" refers to mitzvos like matzah and biur chametz, which are not about the animal itself but are still part of the Pesach observance.

The verse says, "And Moshe spoke to the Bnei Yisroel to do the Pesach." The teacher discusses why the Torah repeats that Moshe told the Bnei Yisroel about the Pesach, since it already says in Vayikra that Moshe told the Jewish people about the festivals of Hashem. He explains that Rashi addresses this question: when Moshe heard the parsha of the festivals at Sinai, he told it to the people then, and now he is repeating and warning them again at the time of the actual mitzvah. The teacher explores the idea that Hashem could have told Moshe the laws twice—once at Sinai and once here—but the question is why Moshe would need to repeat it twice. Rashi clarifies that the first time Moshe told them was after he heard it at Sinai, and now he is warning them again at the time they are actually supposed to do it. The teacher notes that this shows the importance of repeating and emphasizing mitzvos at the time of their performance, not just when they are first taught.

Rashi asks: What is the purpose of saying again that Moshe spoke to the Bnei Yisroel? Wasn't it already stated in Vayikra 23:44 that "Moshe spoke the festivals of Hashem"? The teacher explains that Rashi answers: When Moshe heard the parsha of the festivals at Sinai, he told it to the people then. Now, at the time of the actual mitzvah, he repeats and warns them again. The teacher elaborates that this means Moshe first told the Bnei Yisroel about the festivals in general when he heard them at Sinai, and now, when it comes time to actually do the mitzvah of Pesach, he tells them again specifically about the Korban Pesach. This repetition emphasizes the importance of reminding the people about mitzvos at the time they are to be performed, not just when the laws are first given.

The verse describes how the Bnei Yisroel did the Pesach offering in the first month, on the fourteenth day of the month, in the afternoon, in the desert of Sinai. They did everything as Hashem commanded Moshe. The teacher reads and explains that they brought the Korban Pesach exactly as they were instructed: on the fourteenth of Nisan, in the afternoon, in the desert. He emphasizes that they followed all the details as Hashem had commanded Moshe, showing their obedience and precision in fulfilling the mitzvah.

The verse says that there were people who were teme'im—ritually impure—because they had come in contact with a dead body, and they could not bring the Korban Pesach on that day. They approached Moshe and Aharon on that day. The teacher explains that these people were unable to participate in the Korban Pesach due to their impurity. He notes that they came before both Moshe and Aharon, and points out that the Torah specifies it was on that day, highlighting the urgency and importance of their question. The teacher also discusses that these people were considered part of the community and wanted to know why they should lose out on the mitzvah of bringing the Korban Pesach just because they were impure. This sets up the story of Pesach Sheni, where a solution is provided for those who are unable to bring the Korban Pesach at its proper time due to circumstances beyond their control.

Rashi comments on the phrase "before Moshe and before Aharon"—that they came and asked their question when both Moshe and Aharon were sitting in the Beis Medrash. The teacher explains that it cannot mean they asked one after the other, because if Moshe did not know the answer, how would Aharon know? Rather, they came before both of them together to ask their question. This shows the proper way to seek guidance in Torah matters: to approach the leaders together, especially when it is a question that affects the whole community.

This verse describes how there were people who were impure because they had come in contact with a dead body, and therefore they could not bring the Korban Pesach on that day. The teacher explains that these people approached Moshe Rabbeinu on the fourteenth of Nisan to ask what they should do, since they were unable to participate in the Korban Pesach due to their impurity. The teacher notes that this is not just a technical question about ritual purity, but also highlights the desire of these individuals not to be left out from bringing the Korban Pesach together with the rest of the Jewish people. This sets the stage for the discussion that follows, where the Torah addresses their unique situation.

The people said to Moshe, "We are impure because of a human corpse. Why should we be left out and not be able to bring the offering of Hashem at its appointed time among the children of Israel?" The teacher explains that these people came to Moshe Rabbeinu and expressed their distress: even though they were impure, they did not want to miss out on the mitzvah of bringing the Korban Pesach. They asked, "Why should we lose out and not be able to bring the Korban Hashem at its proper time with the rest of the Jewish people?" The teacher emphasizes that this was not just a technical issue, but a real sense of loss for not being able to participate in this important mitzvah. The people were upset that they would be excluded from the communal offering, and they wanted to know if there was any way for them to still be included.

On the Rashi for "Lama Nigara"—"Why should we be left out"—the teacher explains that Moshe answered them, "There are no holy offerings brought in a state of impurity." The people then suggested, "Let the blood be sprinkled for us by kohanim who are pure, and let the meat be eaten by those who are pure." In other words, they were looking for a way to participate in the Korban Pesach even if they themselves were impure, perhaps by having others perform the parts of the service that required purity. Moshe responded, "Stand and I will hear what Hashem will command regarding you," as it says in the next verse. The teacher points out that Moshe acted here like a student who is confident that he will receive an answer from his teacher. The Rashi continues, "Fortunate is the one born of a woman who is so assured, that whenever he wants, he can speak with the Shechinah." The teacher elaborates that this means Moshe Rabbeinu had the unique privilege that whenever he needed to know something, he could ask Hashem directly and receive an answer. This is a remarkable level of closeness to Hashem, and the people were fortunate to have such a leader.

On the Rashi that says, "This section was worthy to be said by Moshe, like the rest of the Torah, but these people merited that it was said through them, for merit is brought about through the meritorious," the teacher explains that really, this parsha could have been given through Moshe Rabbeinu, just like the rest of the Torah. However, because these people came forward and asked their question, they merited that this new halacha—the laws of Pesach Sheni—was taught in response to their situation. The teacher notes that this is an example of the principle that Hashem brings merit to those who are deserving; in this case, their desire to participate in the mitzvah led to the introduction of a new opportunity in the Torah, and it was taught specifically because of them. This shows the power of a Jew's yearning to do a mitzvah, that it can bring about new sections in the Torah itself.

The teacher continues to elaborate on the story, explaining that Moshe told the people to stand by and wait while he asked Hashem what to do. This demonstrates Moshe's humility and his role as an intermediary between the people and Hashem. The teacher also points out that this episode shows the importance of asking questions and seeking guidance when one is unsure about how to fulfill a mitzvah, and that Hashem responds to the sincere requests of the Jewish people.

Moshe said to them, "Stand and I will hear what Hashem will command concerning you." The teacher explains that Moshe did not immediately know the answer to their question, but he was confident that Hashem would provide guidance. He told the people to wait while he sought Hashem's instruction. The teacher emphasizes Moshe's humility and his willingness to admit when he did not know something, as well as his trust that Hashem would respond. This also shows the special relationship Moshe had with Hashem, that he could ask and receive an answer directly. The teacher notes that this is a model for how a leader should act—seeking clarity from Hashem and not being afraid to say, "I don't know, but I will find out."

Hashem spoke to Moshe, saying: The teacher explains that Hashem responded to Moshe's inquiry by giving him the laws of Pesach Sheni, which would allow those who were impure or far away to bring the Korban Pesach at a later date. This shows that Hashem listens to the concerns of the Jewish people and provides solutions for those who sincerely want to fulfill the mitzvos. The teacher points out that this is an example of how new sections of Torah can be revealed in response to the needs and questions of the people.

The teacher elaborates on the meaning of the following verses, explaining that Hashem instructed Moshe regarding the details of Pesach Sheni. This includes who is eligible to bring it, under what circumstances, and how it should be performed. The teacher highlights that the Torah is sensitive to the needs of every Jew, and provides opportunities for those who missed out to still participate in the mitzvos. This section underscores the importance of inclusion and the value of every individual's desire to connect with Hashem through the mitzvos.

The verse says, "Speak to the Bnei Yisroel, saying: Any man who will be tamei l’nefesh (impure because of a dead body), or on a distant road, for you or for your generations, he shall make a Pesach to Hashem." The teacher explains that this is talking about someone who is either impure due to contact with a corpse, or is on a distant journey at the time of the Korban Pesach. The Torah is giving a provision for such people: even though they cannot bring the Korban Pesach at the regular time, they are still obligated to bring it at a later time, which is known as Pesach Sheini. The teacher notes that the Torah is very specific here, mentioning both impurity and being on a distant road, and that this applies not only to that generation but for all generations. He also points out that the Torah uses the phrase "ish ish"—any man—emphasizing that this law applies to every individual who finds himself in this situation. The teacher further discusses that the Torah is making it clear that even if someone is unable to bring the Korban Pesach at the proper time due to these circumstances, he is still included in the mitzvah through Pesach Sheini.

On the words "or on a distant road," Rashi comments that there is a dot over the word "rechoka" (distant), to teach that it does not mean someone who is definitely far away, but rather someone who is outside the threshold of the Azarah (Temple courtyard) at the time of the shechita (slaughtering) of the Korban Pesach. The teacher explains that this means the Torah is not talking about someone who is physically far away, but even someone who is just outside the area where the Korban Pesach is brought at the critical time. He also mentions that regarding Pesach Sheini, the mitzvah is to eat matzah and chometz together in the house, and there is no Yom Tov (festival) on Pesach Sheini. The prohibition of chometz only applies together with the eating of the Korban Pesach, not as a general prohibition as on Pesach Rishon. The teacher elaborates that this is a unique aspect of Pesach Sheini: you can have chometz in your house, and the only time you cannot have chometz is when you are actually eating the Korban Pesach. He points out that this is different from the first Pesach, where there is a general prohibition of chometz for seven days and a Yom Tov, but on Pesach Sheini, there is no such prohibition and no festival day.

The verse says, "In the second month, on the fourteenth day, in the afternoon, they shall do it; with matzos and maror they shall eat it." The teacher explains that this is the instruction for Pesach Sheini: it is brought on the fourteenth of Iyar, in the afternoon, just like the original Korban Pesach. It must be eaten together with matzah and maror. The teacher notes that the Torah is very specific about the timing—bein ha'arbayim, which means in the afternoon, after midday but before sunset. He also points out that the mitzvah to eat the Korban Pesach with matzah and maror applies to Pesach Sheini just as it does to the first Pesach. The teacher emphasizes that even though this is a make-up offering for those who missed the first opportunity, the requirements are the same: it must be brought at the same time of day and eaten with matzah and maror.

The verse says, "They shall not leave any of it until morning, and they shall not break a bone in it; according to all the statutes of the Pesach, they shall do it." The teacher explains that the same rules that apply to the first Korban Pesach apply to Pesach Sheini as well. You are not allowed to leave any of the meat over until the morning, and you cannot break any of the bones of the Korban Pesach. The teacher points out that the Torah is emphasizing that all the chukim (statutes) of the Korban Pesach apply to Pesach Sheini. He elaborates that this includes all the details: the animal must be a male, one year old, without blemish, and all the other requirements that apply to the first Pesach. The teacher also notes that the Torah is making it clear that Pesach Sheini is not a lesser version of the mitzvah; it has all the same requirements as the original Korban Pesach.

The verse says, "But the man who is tahor (pure) and was not on a journey, and refrained from making the Pesach, that soul shall be cut off from its people, because he did not bring the offering of Hashem at its appointed time; that man shall bear his sin." The teacher explains that this is talking about someone who had no valid excuse—he was not impure, and he was not far away—and yet he did not bring the Korban Pesach. The punishment for this is kareis, being cut off from the Jewish people. The teacher emphasizes that the Torah is very strict about this mitzvah: if you are able to bring the Korban Pesach and you neglect to do so, you are held fully responsible. The teacher also points out that the Torah uses the phrase "cheto yisa ha'ish hahu"—that man shall bear his sin—meaning he is personally accountable for failing to bring the Korban Pesach at the proper time. The teacher notes that this shows the seriousness of the mitzvah of Korban Pesach, and how important it is to fulfill it when one is able.

The verse says, "And if a ger (convert) dwells with you and makes a Pesach to Hashem, according to the statute of the Pesach and its law, so shall he do; one statute shall be for you, for the ger, and for the native of the land." The teacher explains that this means a convert who is living among the Jewish people is also obligated to bring the Korban Pesach, just like everyone else. The Torah emphasizes that there is one law for everyone—whether you are a native-born Jew or a convert, the same rules apply. The teacher points out that the Torah repeats the idea of "chukah achas"—one statute—to make it clear that there are not two sets of laws: the convert is fully included in the mitzvah of Korban Pesach, with all its requirements and details. The teacher also notes that this is an important principle in the Torah: when someone joins the Jewish people, he is obligated in all the mitzvos, and there is no distinction in the laws of Korban Pesach between a convert and someone born Jewish.

On the words "And if a ger dwells with you and makes a Pesach," Rashi comments: Could it be that any convert who converts can immediately bring a Korban Pesach? The Torah therefore says, "one statute"—meaning, only when the time comes for the Korban Pesach and he is together with the rest of the Jewish people, then he brings it according to the statute and the law. The teacher explains that this means a convert does not bring the Korban Pesach immediately upon converting, but rather, when the time for the Korban Pesach arrives, he brings it together with everyone else. The teacher points out that Rashi is clarifying that the mitzvah of Korban Pesach for a convert is not immediate upon conversion, but is tied to the communal observance of the mitzvah at its proper time. The teacher also notes that this is learned from the phrase "chukah achas"—one statute for everyone, at the same time, and under the same conditions.