1. Dedication and Introduction to Behaloscha
Today’s Torah and Tea is dedicated for the health, recovery, and rachamim—mercy—for Rachamim Sasson Raphael ben Brachel from a Gittel. It should be a refuah shleima—a complete healing. Even in the most dire situations, one can never give up hope and must always continue to ask for mercy from Hashem. May this learning, together with all other prayers, be to his benefit.
We are studying Parshas Behaloscha, which, although it comes after Shavuos, brings us back to the topic of Pesach. The parsha describes events in the second year after leaving Egypt, beginning with the month of Nisan. Hashem instructs the Jewish people to bring the korban Pesach—the Passover offering—in its proper time, just as they did when they left Egypt.
2. The Origin and Laws of Pesach Sheni
The Torah describes a situation where certain men were unable to bring the korban Pesach because they had become tamei—ritually impure—through contact with a corpse. In order to participate in the offering and eat from it, one must be tahor—ritually pure. These men approached Moshe and Aharon with their complaint: “We are defiled; why should we lose out on bringing Hashem’s offering with the rest of Israel?”
Hashem responds by introducing a new law: if someone is impure or on a distant journey at the time of Pesach, he may bring the offering on the 14th of Iyar—a month later—together with matzah and maror. This is known as Pesach Sheni—the Second Pesach. Today, we commemorate this day by omitting Tachanun in prayers and eating some matzah.
3. The Complaint of Those Who Were Tamei
The Talmud discusses who these people were that became impure. Earlier in the Torah, we read about the deaths of Nadav and Avihu, Aharon’s sons, during the inauguration of the Mishkan. Their relatives, Mishoel and Elzafan, were instructed by Moshe to carry out their bodies, thus becoming impure themselves.
Their complaint to Moshe seems odd: “We are tamei; why should we lose out?” If being tamei disqualifies them from bringing the offering, what is their argument? The Rebbe explains that their point was that they became impure not by choice but through fulfilling a mitzvah as instructed by Moshe Rabbeinu—a command from Hashem. Therefore, they argued that it was unfair for them to lose out on participating in such an important mitzvah due to their obedience.
Hashem accepts their argument and introduces Pesach Sheni, allowing those who missed out due to impurity or distance another opportunity a month later.
4. Why Wait a Month for Pesach Sheni?
This halacha is unique: why does Hashem require those who missed Pesach Rishon (the first Pesach) to wait an entire month for Pesach Sheni? With other offerings brought during holidays like Sukkos or Pesach itself, there are make-up days immediately following if one missed bringing their korban.
The Gemara notes that Mishoel and Elzafan could have become pure within a few days after burying Nadav and Avihu. Why not allow them to bring their offering as soon as possible? The Rebbe explains that there is something special about waiting until Iyar—the second month—to bring this make-up offering.
5. The Deeper Meaning of Nisan vs. Iyar: Iskafya and Ishapcha
The Tzemach Tzedek teaches that Nisan (the first month) represents one level of spiritual service while Iyar (the second month) represents another. When leaving Egypt in Nisan, Bnei Yisrael had to run away from negativity—Mitzrayim, both physically and spiritually. They were entrenched in impurity (Tumah) due to years among Egyptians.
This initial stage is called iskafya—suppressing one’s negative inclinations by force of will. You have to push yourself even when it’s hard because you haven’t yet transformed your nature or habits. This is like the beinoni—the intermediate person described in Tanya—who constantly struggles but hasn’t yet changed internally.
The next stage is ishapcha—transformation. After sustained effort and struggle (represented by Nisan), eventually good habits become second nature (represented by Iyar). What was once difficult becomes natural and even enjoyable—whether it’s keeping Shabbos or any positive practice.
6. The Unique Power of Pesach Sheni: Transformation and Second Chances
You cannot begin with transformation (Peshach Sheni/Iyar/ishapcha) without first going through struggle (Peshach Rishon/Nisan/iskafya). Hashem gives us this second opportunity specifically in Iyar because it represents reaching a higher level after initial effort.
The Rebbe explains that even though today we cannot actually bring a korban on Pesach Sheni (and there are other technical reasons why), we still celebrate it because it embodies this idea of climbing higher spiritually—rising another rung on the ladder through renewed effort and transformation.
7. The Message of Always Being Able to Make Up
The core message of Pesach Sheni is profound: there is always an opportunity for teshuvah—return or repair. Hashem provides avenues for us to make up what was missed or lost—whether due to our own choices or circumstances beyond our control.
The Tanya teaches that if someone missed an hour of Torah study, he can make up for it by learning double now—two hours instead of one—thus filling in what was lacking before. The Rebbe applied this principle broadly: when someone loses a loved one or when Klal Yisrael suffers loss (as after the Holocaust), our response should not only be memorials but positive action—learning more Torah, doing more mitzvos—to fill those gaps with holiness (Kedusha) and light.
This approach keeps alive both our connection with those who are gone and our own spiritual growth—turning pain into positive energy for ourselves and for all creation.
8. Joy on Yom Tov Versus Shabbos: Insights from Behaloscha
A final insight relates to joy on Yom Tov versus Shabbos. While Yom Tov is associated with simcha—joy (“vesamachta bechagecha: rejoice on your festival”), Shabbos is described more as oneg—delight or pleasure (“oneg Shabbos”). In Parshas Behaloscha we find an interesting verse regarding trumpets used during sacrifices: “Uveyom simchaschem uveyadeichem uverashei chodsheichem… uskattem bechatzotzros al oloteichem ve’al zivchei shalmeichem v’hayu lachem l’zikaron lifnei Elokeichem”—On your days of joy (simchaschem), your festivals (moadeichem), your new months (rashei chodsheichem), you shall blow trumpets over your offerings… they shall be a remembrance before your God.”
This verse highlights how simcha—joy—is central not only on festivals but also at other special times marked by communal gathering and offerings before Hashem.