During the hakravah of the first korban Pesach some people were tamei and couldn’t bring it. They came to Moshe and pleaded (Bamidbar 9:7), במועדו 'ה קרבן את הקריב לבלתי נגרע למה, "Why should we be excluded... so as not to bring the korban of Hashem in its appointed time?" Hashem responded that they could bring the korban Pesach a month later, on Pesach Sheini.
The meforshim are puzzled at the way the people asked נגרע למה, "Why should we be excluded from bringing the korban Pesach?" Certainly, they should be excluded, since they were tamei! Just as a person without an arm understands that he can't wear tefillin, and just as a person who can't speak understands that he can't be a rebbe to teach Torah, so why didn't these people understand that since they were tamei, they can't bring a korban pesach! Why did they cry out, נגרע למה, "Why should we be excluded?"
The Chidushei HaRim zt’l answers that their question wasn't an intellectual one. It was the shout of the soul, yearning for a connection with Hashem. The rational mind understands that they couldn't bring the korban Pesach, but their hearts shouted out in pain נגרע למה! " Their hearts – not their minds – screamed, "Why not us? Why can't we bring the korban?"
And their cries yielded results. Due to their plea, Hashem created a new halachah and granted them the opportunity to sacrifice the korban on Pesach Sheini. This was the first and only time Hashem created a new halachah, and it was due to the people's pleas and strong desires.
The story of the daughters of Tzelafchad, when they requested to inherit their father's portion in Eretz Yisrael (see Bamidbar 27), seems quite similar to the story of Pesach Sheini. Tzelafchad had no sons, and his daughters requested to inherit their father's portion in the Land. Moshe didn't know the answer. (He thought that perhaps only male children may inherit.) Hashem ruled that the daughters of Tzelafchad were correct. When there are no sons, the daughters are the inheritors. Similarly, in the story of Pesach Sheini, the ones who were tamei had a request, Moshe didn't know the answer, and Hashem agreed with the people.
But there is a significant difference between the two episodes. By the story of Bnos Tzelafchad, new halachos weren't created. This was Hashem's initial plan. When there are no sons, the daughters inherit. Hashem would have eventually revealed this halachah, even if it weren't for the requests of the daughters of Tzelafchad. As Rashi (Bamidbar 27:7) writes, Hakadosh Baruch Hu said, לפני זו פרשה כתובה כבר "This halachah was already written before Me in heaven. דוברות צלפחד בנות כן, "They speak correctly.... Their eyes saw what Moshe didn't." Rashi (Bamidbar 27:5) writes, זו פרשה היתה ראויה ידן על ונכתבה צלפחד בנות שזכו אלא ,משה ידי על להכתב, "This parashah [that teaches the inheritance of daughters] should have been written through Moshe. But the daughters of Tzelafchad merited that it should be written through them." This all means that a new halachah wasn't created. The halachah was going to be revealed anyway, only it was revealed in the Bnos Tzelafchad's merit. Whereas the ability to bring a korban Pesach on Pesach Sheni is a brand-new halachah. There was no concept of Pesach Sheini, until the people begged for a solution. The entire halachah was created by the strong desire of Yidden who didn't want to miss out on the korban Pesach.
This teaches us the power of desire. Never say something is impossible because if you want it enough, Hashem can make it happen. Hashem can create a new reality and enable it to happen.
When the tamei people told Moshe they yearned to bring a korban Pesach, Moshe didn't tell them, "What are you talking about? What do you want from me? You're tamei! It's impossible!" Rather, Moshe knew that due to their desires, a new halachah might be created. So he told them, ואשמעה עמדו לכם 'ה יצוה מה, "Stand here, and I will hear what Hashem will command you." Rashi writes, "[Moshe spoke] like a student who is certain he will hear a response from his rebbe. Fortunate is the person who is confident that he can speak with the Shechinah whenever he wishes!"
The Shinover Rav zt’l explains that Moshe was the most humble person. He wasn't always certain Hashem would speak with him. But Moshe was confident that Hashem would answer him for the sake of the people who so much wanted to bring the korban Pesach.
Chumash Bamidbar begins with the counting of Bnei Yisrael on Rosh Chodesh Iyar. Later on, in parashas Behaaloscha, the Torah tells us what happened in Nisan, when the Jewish nation offered the korban Pesach. The question is why Iyar is discussed before Nisan. Chazal answer that this tells us, אין בתורה ומאוחר מוקדם, the Torah doesn't always follow the chronological order of the events. Nevertheless, there is a reason the Torah chose to leave the chronological order. Rashi (Bamidbar 9:1) explains that the Torah didn't want to begin Sefer Bamidbar with Nisan, with the korban Pesach because "The story of the korban Pesach connotes a disgrace to the Jewish nation: For during the forty years they were in the desert, this was the only korban Pesach they brought."
This needs explaining because they weren't permitted to bring a second korban Pesach in the desert. Chazal say that since they were tired from their travels, and the north wind doesn't blow in the desert, it was dangerous to perform a bris milah. So, the newborn children in the desert were without a milah, which is why the parents were forbidden from bringing the korban Pesach. So, why is this considered a disgrace, and why can't Chumash Bamidbar begin with this reality? They acted correctly for not performing bris milah and not bringing the korban Pesach!
The Imrei Emes zt’l answers: Had the Yidden in the desert desired with all their heart to bring a korban Pesach, Hashem would have made it possible. Just as Hashem found a way for the tamei people to bring a korban Pesach, Hashem would have also found a solution to enable the generation of the desert to bring a korban Pesach if they wanted it enough. Their disgrace was that they didn't desire the korban Pesach enough.
In conclusion, we learn from this discussion an important lesson. You should yearn to perform mitzvos, including those presently beyond your reach. Don't stop wanting, and don't stop trying, because if you desire enough, Hashem will find a way for you to succeed.
