Those men said to him: "We are impure [because of contact] with a dead person; why should we be excluded and not be able to bring the offering of Hashem in its appointed time, among Bnei Yisroel?"
In this week's parasha, the Yidden prepare to offer the Korban Pesach for the first time after leaving Egypt. However, some of them faced a challenge because they were ritually impure and were therefore unable to participate in the offering alongside their brethren. They presented their concern to Moshe Rabeinu, questioning why they should be excluded from bringing the offering of Hashem at its appointed time, together with their fellow Yidden.
Moshe Rabeinu consulted with Hashem to inquire whether they would still have an opportunity to observe the offering of Korban Pesach. Hashem said to Moshe that there would indeed be a second chance for those who were unable to observe it at the prescribed time.
The complaint "Why should we be excluded?" raises a question which requires an explanation. The reason for their exclusion is evidently because they were impure, and anyone in a contaminated state was not permitted to participate in the Pesach offering. It is therefore perplexing why these individuals would question their understandable exclusion.
Not Counted as Personally Conducted
The Tsanzer Rav provides an insightful perspective on the question posed. He points out that the crux of the matter here lies in the second part of the question. They didn't just inquire about why they were unable to bring the korban, but specifically questioned why they couldn't fulfil this mitzvah "among Bnei Yisroel".
The Tsanzer Rav elucidates that not every mitzvah of the Torah can be fulfilled by everyone, such as the mitzvos associated with Kehunah, which are reserved for Kohanim only. Nonetheless, through being part of the collective whole of Klal Yisroel, it is as if every individual has fulfilled every mitzvah.
This includes many mitzvos that one may not have the opportunity to fulfil. For instance, if someone, due to unavoidable circumstances, was unable to participate in the observance of the Korban Pesach, but genuinely desired to fulfill it personally, it would be considered in the heavens as if they had indeed performed this mitzvah. And so, if an individual was unable to partake in the observance of the Korban Pesach, for whatever reason, but sincerely desired to fulfil it personally, it would be regarded in the heavens as if he had actually performed this mitzvah. This is because he is part of the entirety of the Jewish nation.
These individuals who approached Moshe Rabeinu were very holy; they were part of the "Dor De'ah" - the Generation of (heavenly) Knowledge. They were understandably well aware that their impurity prevented them from physically offering the Korban Pesach. However, they still had such a deep desire to perform this special mitzvah. What bothered them was that the power of this intense yearning wasn't able to bring upon them the effects of the mitzvah as if they had actually performed it - as is usually the case when one is unable to physically to perform a specific mitzvah.
Hence they were troubled by the fact that, despite their strong intention to fulfil the mitzvah, they sensed that they were not included in the kiyum hamitzvah as part of the nation, following the rule discussed above. Hashem answered their question by telling Moshe that someone who was unable to bring the Korban Pesach at its appointed time, can still offer it on Pesach Sheini.
This resolved their problem, because this rule is applicable only in cases where the person is never able to fulfil the mitzvah. If there was still a chance for them to carry out this mitzvah, it would not be deemed completed until it was actually performed. These individuals still had the option to observe the Korban Pesach on Pesach Sheini, which is why they could not be included as part of the Pesach offering of their brethren.
(דברי חיים לפסח ד"ה בפסוק למה נגרע)
A Collective Effort
In order to gain a deeper understanding of this concept, let us look into the words of the Ohr Hachayim in Parashas Pekudei. There, the Torah provides a detailed account of the construction of the Mishkan, including a comprehensive list of all the works that were completed. The Torah concludes this report by stating, וַיַּעֲשׂוּ אֹתָהּ כַּאֲשֶׁר צִוָּה ה' - "Thus, was completed all the work of the Mishkan. Bnei Yisroel did everything just as Hashem commanded Moshe, so they did."
This raises an interesting question: Why does the Torah attribute the works of the Mishkan to all of Bnei Yisroel when, in reality, they were carried out by a specific group of artisans, led by Betzalel and Oholiav?
The Ohr Hachayim addresses this question, bringing up another point to ponder. We were all given 613 commandments. As we know, two-hundred-and-forty-eight of them are מִצְוֹת עֲשֵׂה - positive commandments, that direct us to perform certain actions, while the remaining three-hundred-and-sixty-five are מִצְוֹת לֹא תַעֲשֶׂה - negative commandments - they prohibit certain acts. These numbers correspond to the total number of human organs and tendons, respectively, signifying that the performance of each mitzvah is essential for the holistic well-being of the "spiritual body". Yet, we cannot all fulfil every one of them. A Yisroel cannot perform mitzvos belonging to the Kohanim, just as a Kohen cannot perform some mitzvos exclusive to Yisra'eilim, such as the giving of מַתְּנוֹת כְּהֻנָּה. Are we to be permanent spiritual cripples?
The answer lies in the understanding that Torah observance is not only an individual pursuit but a communal one. We were all entrusted with fulfilling specific mitzvos, and through our collective effort, we contribute the merits to one another. This is how we are to perform all six-hundred-and-thirteen mitzvos, thereby perfecting ourselves spiritually and completing our mission on earth. The Torah teaches us this point by portraying the entire nation as performing a commandment that was originally directed towards a small group of people, because mitzvah observance is a collaborative endeavor.
The Ohr Hachayim suggests that this idea is encapsulated in the directive of וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ - "love your fellow Yid as yourself," emphasizing that the fulfilment of another Yid's obligations contributes to one's own completion as well. In essence, every Yid has a role in assisting others to achieve their spiritual potential by fulfilling commandments that the other may be unable to perform. Therefore, one's fellow is integral to their own spiritual fulfilment, rather than being perceived as a separate entity. This is why we are required to love our fellow Yid as we would ourselves, because, in this respect, they are indeed part of ourselves.
(אור החיים פקודי לט לג)
Unifying as One
However, in order to achieve the level where all members of Klal Yisroel are regarded as a unified entity, to the extent that the good deeds performed by one individual are attributed to the entire community, we must actively pursue and cultivate this sense of oneness. The Ma'or Vashamesh writes that to accomplish this state we must strive to deepen our affection and love for one another, working towards unity. Only through this concerted effort can we truly be regarded as a single entity. Consequently, we would then be deserving of reward even for good deeds that we have not personally undertaken, being considered as one, united with those individuals who did actually perform them.
(מאור ושמש רמזי שבועות ד"ה או יאמר)
In the Gemara (שבת לא ע"א), there is a famous account of an encounter between a gentile and the sages Shammai and Hillel. The non-Jew approached Shammai with a challenging request: he asked to be converted to Judaism on the condition that the entire Torah be taught to him "על רגל אחת", while he stood on one foot. Shammai pushed him away with the measuring stick he had in his hand. Undeterred, the man then turned to Hillel with the same demand. Known for his profound patience and wisdom, Hillel accepted the challenge, and in response, he told the man: "That which you hate, do not do to another; that is the entire Torah, and the rest is its interpretation. Go study."
Upon reading this account, several questions naturally arise. What prompted the non-Jew to make such an unusual request? Furthermore, regarding Hillel's answer, how is it possible that the entire expanse of the Torah can be condensed into this single commandment of "loving your fellow as yourself"? Additionally, how was the aspiring convert satisfied with this enigmatic response, especially since he still had to "go and study"?
The Yismach Moshe references a profound explanation by Rabbi Shmuel Folkenfeld, the author of Beis Shmuel Achron. The man's request stemmed from the understanding that every Yid is obligated to fulfil all 613 commandments in the Torah in order to fulfil their purpose in this world. He correctly inferred that since it is practically impossible for anyone to fulfil all the mitzvos in one lifetime, reincarnation is necessary for one to eventually observe them all. So, his appeal was for the sages to impart to him a method of how one can fulfil the entire Torah within a single lifetime, thereby bypassing the need for repeated reincarnations.
Shammai deemed this request as unreasonable, regarding it a virtually unattainable mission. How could a convert fulfil the mitzvos designated for a king, for example, when a convert can't ascend to kingship? Similarly, how could he carry out the mitzvos reserved for Kohanim, Levi'im, or women, when he doesn't fall into any of these categories? Hence, Shammai rejected the man's request.
On the other hand, Hillel offered a resolution. He instructed the man that by aligning himself with the community of Klal Yisroel and loving every fellow Yid just as he loves himself, he would be regarded unified with all the Yidden. Consequently, all the mitzvos performed by Klal Yisroel—those that he was unable to observe due to his status or gender—would also be attributed to him. This is the deeper meaning behind Hillel's words that "this is the entire Torah", meaning that this is a way to achieve completion of all the mitzvos.
(ישמח משה שמות ד"ה ועד השלישי)
Cultivating a Sense of Connection
The Shem Mishmuel adds that we can only be considered part of the collective body of Klal Yisroel if we really feel a deep connection and closeness to every Yid, so much so that we genuinely care for and love them as an integral part of ourselves. Achieving this level of unity is certainly challenging, requiring significant dedication of time and energy. However, the Shem Mishmuel also suggests that even if one has not yet fully reached the ideal of loving others as oneself, there is still a way to experience the benefits of unity.
He explains that while our physical bodies may separate us, our Jewish souls are inherently interconnected. Therefore, when performing mitzvos with the utmost sincerity and dedication, drawing from the profound depths of our souls, we can tap into the unity that already exists at the soul level.
(שם משמואל כי תבוא תרע"א ד"ה ונראה)
The Arizal initiated the practice of declaring "I accept upon myself the mitzvah to love my fellow as myself", every morning before davening shacharis. Additionally, he instructed his disciples to preface each mitzvah they perform with the declaration: "in the name of all of Yisroel."
The Yetev Lev explains that the purpose behind these practices is to foster a sense of connectedness with all members of Klal Yisroel, thereby ensuring that they all have a spiritual stake in the performance of each mitzvah.
(ייטב לב, לך לך ד"ה והנראה)
Another reason is that when the Yidden as a whole perform a mitzvah, its impact is immensely greater. The Rebbe Reb Shlomo of Karlin once illustrated this concept by likening it to a person trying to reach something very high with no ladder long enough for the task. In the story, the person gathered a group of people and arranged them to stand one on the shoulders of the other until they were successful in reaching the desired object.
Individually, none of these people could have attained this, but through working together they combined their strengths and abilities to achieve what seemed impossible. Even the person at the bottom of the human tower, who did not physically move from his spot, played a crucial role in the collective effort, thus contributing to the success all the same.
This analogy describes the power of unity in performing a mitzvah, where the mere fact that Yidden are doing it together empowers the tefillah or mitzvah to reach far higher and deeper than it would have otherwise been able to. This is why, before doing a mitzvah, it is necessary to spare time to connect with our fellow Yidden and let feelings of affection towards them enter our hearts. Hence, all of Klal Yisrael can be rewarded for this mitzvah.
(בית אהרן לפסח ע' פא)
Let us ensure to work on fostering a sense of closeness and unity to every Yid. Through physically, emotionally, and spiritually working on attaining this level, we will all merit to be considered having performed all 613 mitzvos. Thus, may we be rewarded for achieving the completion of all of Hashem's commandments, including those which are not attainable for us. Ultimately, may this unity be the catalyst for our redemption with the arrival of Moshiach, speedily in our days.
גוט שבת