Sunday, June 10, 2012

the stigma of not offering korban pesach in the midbar

Rashi writes that even though the opening parsha of Sefer BaMidbar occurred chronologically later than the the parsha of korban pesach discussed in Be'ha'alosecha, the Torah reversed the order and placed the later parsha first.  Why?  There is a stigma attached to the parsha of korban pesach because there was only one korban pesach offered in the midbar -- Bnei Yisrael failed to bring the korban the other 39 years -- therefore the Torah did not want to open the sefer on a negative note.

Tosfos (Kid 37b) explains that Bnei Yisrael neglected the korban pesach all those years in the midbar because they held like the view that the mitzvah of korban pesach applied only after yerusha v'yeshiva, after the conquest of  Eretz Yisrael.  The korban offered in that first year in the midbar was a special hora'as sha'ah command by Hashem.

If so, what is the stigma attached to the parsha?  Bnei Yisrael had no obligation to offer a pesach, so they didn't -- what's wrong?  Tosfos answers that Bnei Yisrael didn't look good because they should have entered Eretz Yisrael right away.  The only reason they spent 39 years in the desert was because of the cheit hameraglim.  

Tosfos shifts the stigma away from a direct association with korban pesach to the failure to enter Eretz Yisrael in a timely manner.  The Maharal, however, stays true to the course and writes that the stigma is directly related to the mitzvah of korban pesach.  True, the korban could not be offered because of the extenuating circumstances of ones in that they had not yet reached Eretz Yisrael, but being subject to ones, having an excuse, even a good one, is just not the same as getting the job done.  Ones is a ptur onshim, an exemption from punishment, but it does not remove blame or stigma entirely.

Seems that the point of contention between Tos and the Maharal is the classic question of whether ones is a ma'aseh aveirah with a ptur or not a ma'aseh aveira.  Tosfos holds that if there is an excuse for not offering the korban pesach, there is no stigma attached with failure -- there is no ma'aseh aveirah.  Maharal, however, holds that there still is wrongdoing even sans punishment. 

The Sefer Maor HaTorah quotes a Chasam Sofer that even though usually we say if an act is not done due to some ones it is not considered k'man d'avid, as if done (the point is actually a machlokes in the Yerushalmi), mitvzos aseh are an exception.  The gemara says explicitly that if one planned to do a mitzvah but due to some ones was unable to, Hashem gives the person schar as if the mitzvah was done.  If so, even if the Maharal is right that usually an ones still is a ma'aseh avira, but here we are speaking about a mitzvas aseh of korban pesach -- why then would the desire to bring a korban not count as if the korban was actually brought?  There are a few possible ways you could answer this...  

8 comments:

  1. "Lamah nigarah" might refer to exclusion from the tzibbur more than the way in which the person is excluded.

    Pesach sheini: "למה נגרע לבלתי הקריב את-קרבן ה במעדו, בתוך בני ישראל"

    Benos Tzlafchad: "למה יגרע שם אבינו מתוך משפחתו"

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    1. I'm not sure what you mean - sorry,can you clarify

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  2. Anonymous11:42 AM

    >>> There is a stigma attached to the parsha of korban pesach...

    & is there NO stigma to the "opening parsha of Sefer BaMidbar"?? no shadow attached to the topic of the CENSUS, to the awkward & premature DEATH of 600,000 Hebrews b'midbar???

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    1. Rashi says Hashem counted BN"Y to show his love.

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    2. Anonymous12:55 AM

      as he positively gave the korban pesach; the discrepancy
      between the demonstrative "love" & the subsequent proclamative deaths of those counted, is the very size of that stigma

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  3. > The gemara says explicitly that if one planned to do a mitzvah but due to some ones was unable to, Hashem gives the person schar as if the mitzvah was done. If so ... here we are speaking about a mitzvas aseh of korban pesach -- why then would the desire to bring a korban not count as if the korban was actually brought? There are a few possible ways you could answer this...

    Suggestion: The Gemara's notion of getting credit for good intentions only applies when the person truly has good intentions, i.e. they sincerely want to do a mitzvah but extraneous factors prevent them. The essence of the sin of the meraglim was a rejection of Eretz Yisrael, as that generation did not want to enter the land. They knew -- they had been commanded -- that korban pesach would take effect only on entry into the land of Israel, and despite this unfortunately still said no thanks, we don't want to go. If so, sadly, dor hamidbar could not claim good intentions of sincerely wanting to bring korban pesach all those 38 years if only circumstances had permitted. Any such claim was negated by their own rejection of the opportunity to enter Israel in the cheyt ha-meraglim.

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    1. I like your answer. They in effect created their own ones here, so it's a poor excuse.

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  4. http://hebrewbooks.org/pdfpager.aspx?req=14946&st=&pgnum=77&hilite=

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