1. The Timing of Hashem’s Command to Moshe
The section begins with the Torah stating, Vayedaber Hashem el-Moshe b'midbar Sinai—Hashem spoke to Moshe in the desert of Sinai. The timing is specified as bashanah hashenis l'tzeisam me'eretz Mitzrayim—the second year after leaving Egypt. The year is counted from the Exodus, so this is the second cycle since then. The verse continues, b'choidesh harishon—in the first month, which refers to Nisan, the first month of the Jewish calendar. However, instead of providing an exact date, the Torah simply says “in the first month,” leaving us to determine which day in Nisan this occurred. This omission requires us to analyze and deduce the specific timing ourselves.
Hashem instructs Moshe during this time regarding the bringing of the Korban Pesach—the Passover offering. He tells Moshe that it should be brought on the 14th of Nisan. Moshe then relays these instructions to Bnei Yisrael. According to Rashi, Moshe likely communicated Hashem’s command on that very same day.
2. The Problem of Those Who Were Tamei
The narrative continues in verse six with a dilemma: there were individuals who were tamei l'nefesh odom—ritually impure due to contact with a human corpse—and therefore unable to bring the Korban Pesach at its appointed time. These people approached Moshe and Aharon and asked, “Why should we lose out?” Their identity is discussed in various sources: some say they were carrying Yosef’s bones or involved in a meis mitzvah—a neglected corpse requiring burial.
Moshe responds that he will consult Hashem regarding their situation. This leads to Hashem introducing the concept of Pesach Sheni—a second opportunity, one month later, for those who were unable to bring the offering at its proper time due to impurity or distance.
3. Dispute Over When These Events Occurred
A key question arises: when exactly did these instructions take place? The Gemara in Pesachim (6b) discusses a dispute between the Chachamim and Rabbi Shimon ben Gamliel regarding how far in advance one must begin learning about a Yom Tov. The Chachamim hold that we start studying 30 days before Yom Tov, while Rabbi Shimon ben Gamliel says only two weeks prior.
The Gemara brings proof from these verses: according to the Chachamim, Hashem’s command was given on the 14th of Nisan itself—Erev Pesach. Moshe then relayed it immediately to Bnei Yisrael, who responded with their question about being tamei, leading directly into the laws of Pesach Sheni (which occurs 30 days later on 14 Iyar). Tosafos notes that Moshe only discussed Pesach Sheni because he was asked about it by those who were impure—not as part of his own initiative.
Rabbi Shimon ben Gamliel disagrees: he maintains that Hashem spoke to Moshe on Rosh Chodesh Nisan (the first day of Nisan), two weeks before Pesach. Thus, we learn from here that one should begin preparing for Yom Tov two weeks ahead.
4. Reconciling Different Sources About Parshiyos Given on Rosh Chodesh Nisan
This discussion becomes more complex when considering another Gemara in Gittin, which states that eight parshiyos were given on Rosh Chodesh Nisan. One of these is called “Parshas Tmein.” Rashi explains this refers specifically to our parsha about those who are tamei l'nefesh odom, i.e., those unable to bring Korban Pesach due to impurity.
If so, this would seem not to fit with the view of the Chachamim (who say these laws were given on 14 Nisan), but rather aligns with Rabbi Shimon ben Gamliel’s opinion (that they were given on Rosh Chodesh). Tosafos challenges Rashi’s interpretation and suggests perhaps “Parshas Tmein” refers instead to another section such as Parshas Emor. However, Marsho defends Rashi’s view and argues that Parshas Emor cannot be counted separately among these eight parshiyos since its topics are already included elsewhere.
5. Unresolved Questions About Timing and Logic
This analysis leaves us with an unresolved issue: if all these events took place on Rosh Chodesh Nisan (according to Rabbi Shimon ben Gamliel), why did those who were impure approach Moshe at that time? After all, there would still be two weeks until Pesach—enough time for them to become pure through standard purification processes (which take seven days). Why would they assume they could not participate?
The Gemara in Sukkah discusses cases where people became impure through involvement with a meis mitzvah, but it remains unclear how they knew they would remain impure until Pesach or why they approached Moshe so early. This detail requires further investigation into both halacha and narrative context.
6. Summary: Complexity in Determining When Events Occurred
The upshot is that determining exactly when Hashem gave these commands and when Bnei Yisrael responded is not straightforward. The Torah could have stated explicit dates but instead leaves room for analysis and debate among Chazal and commentators like Rashi and Tosafos. Ultimately, whether one follows the view of the Chachamim or Rabbi Shimon ben Gamliel shapes how we understand both halacha (when we begin learning about Yom Tov) and peshat (the plain meaning) of these verses.
This complexity highlights how even seemingly simple questions about timing can open up deep discussions in Torah study—a process encouraged by how Torah presents its narratives.