In light of the above, we can explain why the mitzvah of Pesach Sheni came about in response to the sincere request of individuals who were impure. One of the goals of Judaism is to draw holiness – downward, so to speak – into the world. A more important goal, however, is to elevate the world and the worldly aspects of man, to transform all aspects of our being, and to bring to the surface the essential godliness within us.
The institution of Pesach Sheni was prompted by the heartfelt desires of those who, despite their impurity, protested, “Why should we be prevented from bringing the offering of G-d?” The mitzvah was given not as a commandment from above, but as an expression of man’s inner need to establish a bond with G-d.
This need exists in potential in every Jewish heart. Man’s plea for “one more chance” reflects the mode of divine service called teshuva (repentance; lit., return). For everyone, even a person who is “on a distant path,” possesses a divine potential which always seeks to realize itself.
Stepping Above Time
The concept of teshuva helps us understand another difference between Pesach Sheni and Pesach Rishon. Pesach Rishon lasts seven days (eight in the Diaspora), while Pesach Sheni is celebrated for only one day. A week represents the cycle of change that governs our material world. The spiritual experience of Pesach Rishon requires a full week because it encompasses the entire cycle of growth and change which must take place within the framework of our worldly existence.
The service of teshuva, however, requires us to reach beyond our limited, worldly frame of reference and express the unbounded potential of the godly spark within us. This potential, which transcends the restrictions of the natural world, cannot be confined within the limitations of time. The celebration of Pesach Sheni for one day symbolizes transcendence. Here, the number one is not the smallest number; instead, it represents a unity which transcends all numerical values.
The time-transcending quality of teshuva is exemplified by the Talmudic account of R. Eliezer ben Durdaya. Although he had led a wanton life, when he felt compelled to do teshuvah he experienced an internal transformation so intense that his soul departed from his body as he wept in remorse. When R. Yehudah HaNasi heard this story, he too wept, exclaiming, “There are those who attain [their share in] the World [to Come] after many years [of Divine service], and there are others who attain [their share in] the World [to Come] in one moment.”
Chassidic thought explains that R. Yehudah HaNasi was reacting with a positive form of envy, for he realized that R. Eliezer ben Durdaya’s teshuva surpassed his own spiritual heights.
Continuous Growth
Although Pesach Sheni was initially instituted for those who had not offered the Pesach sacrifice in its proper time, its spiritual expression in our Divine service is relevant to all Jews, even those who have celebrated Pesach as completely as possible.
The Pesach sacrifice was intended to motivate every individual to leave his personal Egypt – to make a radical departure from his previous spiritual state and approach a new, higher, level of Divine service. The departure from Egypt is a continuous process; we must constantly proceed forward. No matter what heights a person has reached, he should not remain content with the level he has attained, and must always seek to advance further. For the godly potential within us is infinite.
In the month of Iyar, therefore, the offering brought on Pesach Rishon becomes insufficient. Since the passage of time has afforded us the opportunity to reach greater heights in our Divine service, it is necessary for us to bring another offering on Pesach Sheni.
The necessity for constant spiritual striving is illustrated by reference to the laws regulating ritual purity. There are several successive states of purity and impurity. For example, and in ascending order, someone who is considered pure with regard to chullin (non-sacramental food) may be deemed impure with regard to the more stringent demands of maaser sheni (the second tithe, which must be eaten only in Jerusalem and only while in state of purity). By the same token, someone who is considered pure with regard to maaser sheni may still be impure with regard to terumah (the portion of grain given to the kohanim). Similarly, one who is pure in regard to terumah might still be impure for the purpose of partaking of the sacrifices offered in the Beis HaMikdash.
These categories are paralleled in our Divine service. Though an individual may have been “pure” at his level of Divine service on the 14th of Nissan, his progress since then renders his previous status unsatisfactory. Relative to his present level of attainment, his previous state is “impure,” and he is therefore obligated to bring a second Pesach offering.
We find that a pattern of continuous growth – “They shall proceed from strength to strength” – is associated with “appear[ing] before G-d in Zion.” May the personal growth motivated by Pesach Sheni prepare us for the time when the Beis HaMikdash will be rebuilt, and we will partake of the Pesach offerings and the other festive offerings. And may this take place imminently – now.
