1. The Significance of Sivan 12 and the Parsha
Today is the 12th day of Sivan, which holds special meaning both in the calendar and in connection to this week’s Parsha, B’haloscha—“When you raise up.” I want to dedicate this class as a z’chus—merit and thank you to Hashem for His miracles and kindness, especially regarding Mushki, whose recovery has brought together so many people in prayer and gratitude. Mushki’s work with C-Kids connects her with hundreds of shluchim—emissaries all over the world, but what stands out most about her is her kindness and acceptance of everyone. That’s her “first ingredient,” so to speak. Before we discuss that quality further, let’s look at the Parsha. In B’haloscha, we read about Pesach Sheni—the “Second Passover.” The Torah recounts how, after leaving Egypt, Bnei Yisroel were commanded to bring the Korban Pesach—the Paschal offering—on the 14th of Nisan. The following year, some people were unable to participate because they had become impure through contact with a corpse (according to some commentaries, they were burying Nadav and Avihu, Aaron’s sons). They approached Moshe Rabbeinu asking, “Lama nigara?—Why should we lose out?” Hashem responded by instituting Pesach Sheni, giving them a second chance one month later.2. The Message of Pesach Sheni: Second Chances
The lesson of Pesach Sheni is profound: Hashem gives us not just a second chance, but as many chances as we need. It’s never too late—no one can say they’ve missed their opportunity completely. As long as there is life, there is always the possibility to do our best under whatever circumstances we find ourselves. Today being the 12th of Sivan also connects to this idea of second chances. There are three major festivals: Pesach, Shavuos, and Sukkos—Shalosh Regalim. On each festival, all males were obligated to appear in the Beis HaMikdash and bring a korban—an offering. For Pesach and Sukkos (which each have seven days), if someone missed bringing their korban on the first day, they had up to seven days to make it up. But what about Shavuos? It’s only one day! The Talmud learns from verses that just as with Pesach and Sukkos there are seven days for bringing offerings, so too with Shavuos there are seven days for make-up offerings. Since Shavuos falls on the 6th of Sivan, today—the 12th—is actually the last day for bringing those make-up offerings. This extends the spiritual energy of Shavuos through today.3. The Unique Status of Sivan 1–12: No Tachanon
This period from Rosh Chodesh Sivan (the first day) through today forms a unique “chunk” in our calendar. During these twelve days we do not recite Tachanon—the supplicatory prayers that are omitted on festive occasions or special days. Why don’t we say Tachanon during this time? On Rosh Chodesh Sivan Bnei Yisroel camped at Mount Sinai in preparation for receiving the Torah on the 6th. The following days were filled with spiritual preparation (shlosha yemei hagbalah—three days of separation), culminating in Matan Torah on Shavuos. Even after Shavuos proper ends, since there are still make-up days for korbanos until today (the 12th), we continue omitting Tachanon. Tachanon itself contains confessional prayers like Ashamnu, Bogadnu, or Al Chet, which are expressions of remorse and regret—moods not fitting for festive or elevated times such as holidays or special periods like these twelve days.4. Why Only Pesach Has a “Second Passover”?
A thoughtful question arises: why does only Pesach have a full month later (Iyar) for a make-up opportunity (Pesach Sheni)? Why not Sukkos or Shavuos? The Rebbe addresses this based on teachings from the Tzemach Tzedek: Nisan represents running away from negativity (sur meira)—like Bnei Yisroel fleeing Egypt before they could confront or transform it. Iyar is about working through things—purifying ourselves during Sefiras HaOmer. On Shavuos we reach a level where transformation is possible (hence chametz is permitted). Thus, Pesach Sheni belongs specifically in Iyar because it represents that next stage—not just escaping negativity but actively refining oneself. This period from Rosh Chodesh through today feels like one unified time—a transition from intense spiritual focus back into regular life and routine mitzvos like saying Tachanon again.5. Accepting Others: Insights from Pirkei Avot
Let’s turn now to an important teaching about character: “Mekabel kol adam b’sever panim yafot—Always greet every person with a pleasant countenance.” We learned this Mishnah recently in Pirkei Avot. What struck me was that this statement comes from Shammai—not Hillel! We tend to associate Hillel with kindness and outreach while viewing Shammai as strict or harsh. Yet here it’s specifically Shammai who teaches us about greeting others warmly. Looking closer at their respective statements in Pirkei Avot: Hillel gives three lengthy teachings—one about loving peace like Aaron (very outreach-oriented), but his other two statements are quite strong (“If you don’t study Torah…”, etc.). By contrast, Shammai’s three teachings are concise: make your Torah permanent, say little and do much—and greet everyone pleasantly. Why did specifically Shammai say this? Is it a retraction? Or does it reveal something deeper about his approach?6. Stories of Hillel and Shammai: Contrasting Approaches
The Gemara in Tractate Shabbos (31a) brings stories illustrating Hillel’s extraordinary patience versus Shammai’s strictness: - A man bets he can anger Hillel for 400 zuz by pestering him with silly questions before Shabbos. Each time Hillel responds patiently: “My son, you’ve asked a good question,” never losing his composure. - Three non-Jews approach first Shammai then Hillel seeking conversion under odd conditions: - One wants only written Torah (not oral); Shammai rejects him but Hillel accepts him gently and teaches him. - Another asks to be taught all Torah while standing on one foot; again rejected by Shammai but accepted by Hillel (“What is hateful to you do not do to your friend…”). - A third wants conversion solely to become Kohen Gadol; once more rejected by Shammai but accepted by Hillel who guides him toward understanding his true place. In all cases, Hillel goes far beyond what would be expected—even accepting insincere seekers or those motivated by personal gain—while Shammai draws clear boundaries. Yet interestingly, all these seekers go first to Shammai before turning to Hillel! Why? Perhaps because despite his reputation for stringency, people sensed that even his initial response was rooted in genuine acceptance—Mekabel kol adam b’sever panim yafot.7. Understanding Mekabel b’Sever Panim Yafot More Deeply
Let’s analyze the language: “Mekabel kol adam b’sever panim yafot.” The word mekabel—to receive—is more than just greeting; it means truly accepting someone into your presence or heart (like Kabbalat Panim). By contrast,hachnasat orchim (hospitality) means bringing someone into your home physically—but mekabel implies an inner acceptance. Shammai teaches us that our default should be acceptance—with pleasantness (b’sever panim yafot ). But once someone reveals ulterior motives or insincerity—as those non-Jews did initially—it may be necessary to set limits or redirect them toward sincerity before proceeding further. This dual approach appears even among great leaders like the Rebbe Rashab (fifth Lubavitcher Rebbe). A story tells how he initially told a petitioner he couldn’t help him—the man broke down crying—and only then was able truly to receive help after his shell of arrogance was broken through compassionately. So too with Hillel and Shammai: sometimes boundaries prepare people for genuine growth; sometimes unconditional acceptance draws them near—but both approaches work together toward true transformation.
8. Integrating Chesed and Gevurah: Lessons for Life and Character Growth
The interplay between chesed (kindness) and gevurah (strength/restraint) is essential in holy service (Kedusha ). Neither stands alone—they must be blended into teferes—a harmonious beauty combining both qualities. Even though generally Hillel represents chesed/leniency and Shammai gevurah/stringency, both ultimately aim at uplifting others appropriately according to their needs and readiness. That’s why even when someone comes seeking help—or when facing personal challenges—we must begin with acceptance (b’sever panim yafot ) but also know when firmness is needed for real growth or healing. I shared this message with Mushki as well: rather than focusing on why difficult things happen—which often has no answer—we should focus on gratitude for Hashem’s miracles and use our experiences positively going forward. Children need their mother present—and Baruch Hashem she is here healthy now! May Hashem bless us all with wisdom—to know when to lead with kindness, when with strength—and always strive toward beautiful integration in our relationships with others and ourselves.