Behaalotecha G-ds Soft Spot Of the many popular topics contained in this weeks perasha, Pesah Sheni draws

s special attention. Basically, after re-introducing the rules of the Pesah sacrifice (for all generations, as opposed to the actual first Pesah), the Torah states: There were men who were ritually unclean [because of contact with] a dead person, and therefore could not make the Passover sacrifice on that day. So they approached Moses and Aaron on that day. Those men said to him, We are ritually unclean [because of contact] with a dead person; [but] why should we be excluded (Lama Nigra) so as not to bring the offering of the L-rd in its appointed time, with all the children of Israel? Moses said to them, Wait, and I will hear what the L-rd instructs concerning you. The L-rd spoke to Moses saying: Speak to the children of Israel saying, Any person who becomes unclean from [contact with] the dead, or is on a distant journey, whether among you or in future generations, he shall make a Passover sacrifice for the L-rd. (9, 6-10) Here, Moses has no ready answer for the legal dilemma and seems to need instruction on this new issue. He must consult G-d. This undoubtedly reminds the reader of a similar situation in BeMidbar Chapter 27, that of the daughters of Tzelofhad -- his only descendants -- who ask Moses about their inheritance as females (and not sons). Our father died in the wilderness. He was not among Korahs followers, who banded together against the L-RD, but he died for his own sin and left no sons. Why should our fathers name disappear from his clan because he had no son? Give us property among our fathers relatives. So Moses brought their case before the L-RD, and the L-RD said to him, What Zelophehads daughters are saying is right. You must certainly give them property as an inheritance among their fathers relatives and give their fathers inheritance to them. (27, 3-7) That is not the only similarity between the two pieces. An argument and a word used by the daughters Why should our fathers name disappear (Lama Yigara) parallels that used by the impure for Pesah Sheni (Lama Nigra). A third similarity both are more or less juxtaposed with a story of men complaining about the desert and yearning for Egypt. In both cases, the fear is that of Nigra or Yigara. Literally, word (G-R-A) means to lessen, be taken away, be withdrawn, to die out, or to be done away with. In the context of the impure who wanted to make the Pesah sacrifice, being prevented or being kept, restrained, or withheld serve as popular translations. The Pesah is a korban sibbur, or a community sacrifice, and the impure did not want to be excluded by being held back from participating. Property meant a family name. The daughters did not want their family name excluded or discontinued by the lack of a land inheritance.

In both cases, Moses has no answer. Presumably, G-d never gave him he rules. G-d Himself, as it were, may not have pre-formulated those rules. And in both cases, Moses and G-d are presented with compelling and winning arguments. Both the daughters and the Pesah Sheni petitioners felt that without their initiative and their pleas, a law or policy might have had an unintended consequence against an unintended target (the Midrash calls the daughters uniquely righteous and knowledgeable and describes the Pesah Sheni petitioners as men who were tending to the burials of loved ones (in 2 versions, the burials would be those of Aarons sons or of Yosefs remains)). The lesson is clear. There are those who want in and those who want out. And G-d will always let you choose. Both the daughters and the Pesah Sheni petitioners are deliberately placed in the Torah to show them in comparison to their counterparts -- the complainers -- to emphasize their noble intentions, and their desire to participate while others simply wanted out. That is model behavior. So why not simply legislate that? Why not have the rules in place for Pesah Sheni and for the inheritance? Why the whole Q & A with G-d? The second lesson is that when it comes to continuity, participation, a family name and a feeling of being included, not just today but tomorrow as well, your cause be championed. What seems to compel G-d, to re-think a situation is a sincere plea by ordinary and righteous people not to be left out. For this, G-d most definitely has a soft spot. If we show a willingness and take action to want in, to participate, to sustain and grow our community, and to insure the lasting legacies of our families and our community, not just for this generation but for future ones as well, G-d will most certainly intercede.

Jeffrey Dweck