This coming Monday is Pesach Sheni, and Friday is Lag BaOmer. I would like to share a thought that connects Pesach Sheni and Lag BaOmer to this week’s double parsha.
There is a major dispute lehalacha if one recites Tachanun or not on Pesach Sheni. The Chazon Ish was opposed to celebrating Pesach Sheni and held that Tachanun should be recited, and certainly at the Mincha before. Others disagree, and it would seem that the general minhag is not to say Tachanun and to treat the Pesach Sheni as a special day. This includes having matzos after chatzos on Monday. Some have matzos on Monday night only and add aspects that are similar to the seder that is done on the first night of Pesach Rishon. In fact, the Sfas Emes raises the idea that one who didn’t fulfill the mitzva of telling over the story of Yetzias Mitzrayim on the seder night can make it up on the night of Pesach Sheni.
The Arizal reveals to us what is stated in the Zohar, that on Pesach Sheni, the lights of the first Pesach open up. This lasts for seven days, and one who missed out on the first Pesach can make it up then. The Arizal explains beautifully how the passuk describes that the people who missed out on Pesach Rishon in the Midbar expressed their yearning for not only the actual bringing of the korban, but for the experience of the day. The passuk says ולא יכלו לעשות הפסח ביום ההוא, they couldn’t do the Pesach on that day. That day is connected to what we say each day in Aleinu, ביום ההוא יהיה השם אחד, meaning Pesach Sheni, like Pesach Rishon, is a time to tap into that day of the future on which Hashem’s Name will be revealed.
Lag BaOmer is an auspicious day and is also connected to the world to come. It’s a day that commemorates Rashbi, who elevated himself in this world to live as if in the next world. Usually, a day on which someone is niftar is a sad day, but on the day that Rashbi left the world, he revealed parts of the Zohar, and fire surrounded his home.
This year is especially special in that Lag BaOmer is on a Friday. Rav Frisch, in his hakdama, explains that on Fridays, the carob tree that grew in the cave where Rashbi and his son were hiding would transform into a date tree so they could fulfill the mitzva of having three meals on Shabbos, since the Shulchan Aruch holds that eating dates is similar to having a real meal of bread. Rashbi defied nature and thus represented a concept similar to that of Pesach Sheni.
Lastly, our parshiyos begin with the death of Nadav and Avihu and then describe the avoda of Yom Kippur. In the week of Parshas Shmini, we discussed in shul the beautiful explanation of Rav Schwab, which is worthwhile reading over. However, for now, let’s focus on the avoda that Nadav and Avihu wanted to do. They entered the inner sanctuary in order to reach a place that is beyond nature. The kohen on Yom Kippur is not working within the parameters of this world. In the Kodesh Kadashim, all is beyond this world. This is exemplified by the fact that the Aron doesn’t take up any space because it is beyond space. The kohen in his avoda, when he is sprinkling blood one time upwards and seven times downwards, is touching the world of infinity while still staying grounded in this world, so he can bring shefa to this world and the people of Israel.
To summarize, this week is a week in which, although we are limited physically in this world, on Monday and Friday, a window opens up that allows us to touch and reach worlds that are beyond the limitations of this world and allows us to connect to the infinite.
RABBI DANIEL COREN
