1. The Complaint of the Impure Individuals
The parsha describes a group of people who approached Moshe Rabbeinu with a unique dilemma: they were tamay—ritually impure—and therefore unable to bring the Korban Pesach—the Passover offering. This event took place on Erev Pesach, while the rest of Bnei Yisroel were bringing their sacrifices. Their concern was not simply about their status, but rather their fear of losing out on participating in this important mitzvah. They expressed this by saying, “Anachnu temayim l’nefesh adam, lama nigara—We are impure due to contact with a corpse, why should we lose out?” According to the Chachamim, these individuals were not part of the majority, as Rashi notes that if most Jews are tamay, the Korban Pesach can be brought in a state of impurity. However, since these were only individuals who were impure, they could not participate.2. Moshe’s Response and Rashi’s Analysis
Rashi explains that Moshe Rabbeinu responded by telling them that one cannot bring a korban while being tamay. The Rebbe questions why Moshe needed to state this, since the people themselves acknowledged their impurity and did not ask if they could bring the sacrifice. Rather, their complaint was about missing out due to their situation. Furthermore, there is discussion in Rashi about whether they suggested an alternative: perhaps the blood could be sprinkled by Kohanim who were tahor, and then they would eat it while still impure. Another interpretation is that their seventh day of purification coincided with the 14th of Nisan, so although they could not bring the sacrifice during the day, they would be pure at night and able to eat it on the 15th. However, this idea is not directly indicated in the verses.3. Moshe’s Confidence in Receiving an Answer from Hashem
When faced with their plea, Moshe tells them to stand by while he waits to hear what Hashem will command regarding their case. Rashi comments on Moshe’s confidence: he acted like a student certain that his teacher would answer him. Rashi marvels at how fortunate is a human being who can say with such certainty “Wait here and I will hear what Hashem commands,” knowing he will receive an answer directly from God whenever needed.4. The Merit of Those Who Asked—Why Was This Section Revealed Through Them?
Rashi further notes that this section of Torah was fit to be said through Moshe Rabbeinu just like all other sections—meaning it was always destined to be part of Torah law. The question arises: why did Hashem wait until these people came forward with their complaint before revealing it? It was not a reactionary change or a new provision for complainers; rather, Hashem orchestrated events so that these individuals would have the merit (zichus) for this section to be revealed through them. This demonstrates that sometimes Hashem waits for worthy individuals to initiate or request something so that they can receive special merit.5. Who Were These People? Exploring Their Identity and Circumstances
The Gemara offers various opinions regarding who these people were: some say they carried Yosef’s coffin; others suggest they were involved in burying Aaron’s sons (Nadav v’Avihu). According to one view, their seventh day of purification fell on the 14th of Nisan so they would be pure by nightfall for eating the korban. However, there are practical questions about these identifications: for example, Bnei Yisroel camped in one place until the 20th of Iyar and did not need to move Yosef’s coffin during this time; also, Nadav v’Avihu died on Rosh Chodesh Nisan and there was sufficient time for purification before Pesach.6. The Power of Not Accepting Exclusion—Loma Nigara?
A key lesson emerges from this episode: rather than accepting exclusion from communal mitzvos due to circumstances beyond one’s control, one should always ask “Loma nigara?—Why should we lose out?” This attitude itself is considered a merit (zichus). The Rebbe often emphasized that a person should never resign themselves to missing out on spiritual opportunities but should strive to participate fully with the community whenever possible. Even if someone has legitimate reasons preventing participation—such as financial limitations or ritual impurity—the desire and effort to be included brings its own reward.7. Singular Versus Plural—The Role of One Individual’s Initiative
Rashi shifts from plural language (“those who merited”) to singular (“one who merited”), hinting that within every group effort there may be one individual whose initiative sparks action for all. Even though several people approached Moshe together saying “Anachnu temayim l’nefesh adam,” perhaps it was one person who inspired or led them all to speak up. This teaches us that sometimes all it takes is one determined individual to motivate an entire group toward positive action and communal merit.