Parshas B'eholoscha

In this week’s Parsha we learn that the first Pesach in the desert- a year after they left Mitzrayim- Klal Yisroel sacrificed the Korban Pesach. This was the only korban Pesach they sacrificed in all the forty years they spent in the midbar. Rashi says that this was an embarrassment to Klal Yisroel. The reason they didn’t offer the Pesach any of the other forty years was because they were not able to circumcise their children in the desert, because there was a danger involved. Iif one has a son who isn’t circumcised he is not permitted to eat from the Korban Pesach. The Ramban asks: if they had a valid reason not to eat the Korban Pesach- which they did have- why does Rashi say it was an embarrassment to them?
The pesukim that follow tell of a few Jews who were impure and unable to participate in that first Pesach. They came to Moshe complaining, “Why should we be kept back from offering the korban at the appointed time in the midst of Bnei Yisroel?” Since their yearning was earnest Hashem told Moshe of a new mitzvah- the mitzvah of Pesach Sheini. The Chidushai Harim explains; Klal Yisroel had a valid reason not to bring the Korban Pesach and so did the people were impure the first year. The ones that were impure that first year didn’t give up- they had a real yearning to participate in the festivities. It was their yearning - at a time when they truly were excused from the mitzvah - that changed the reality and created a new mitzvah. Had Klal Yisroel- in all their forty years in the Midbar, really felt like they were missing out on something, had they had that true yearning- something would’ve changed, there would have been a way for them to bring the Korban Pesach. They were excused from bringing the Korban Pesach and that wasn’t anything to be ashamed of. The embarrassment was that they were passive about not being able to bring the Korban Pesach. They were missing that yearning, that real desire to do the mitzvah. There are many things in our lives that we cannot do- all for very good reasons, but do we really have that yearning and drive to do good?

Shevuos

The phrase 'naase v'nishma' and its sequence which places 'naase'- doing- before 'nishma'- hearing, originates with the Malachei Hashareis. It could be said only by them, for it expresses the fact that hearing is not essential to angels, nor is it what brings them to do the will of Hashem. Malachim have no free will, they have no reality except to do the will of Hashem. Obviously, they must hear if they are to know what they are to do, but their actual doing needs no causes. Their very name identifies them- malach means messenger - they have no existence except to be sent and to serve. 'No malach can be sent on more then one mission' because their mission becomes their essence, and they cannot have more than one essence. Precisely because all reality for malachim is in their doing- they are beings that do, naase must precede nishma.
And this became the precise nature and character of the new creation which emerged at Sinai. From the moment of Matan Torah there exists upon this earth a creation whose essential reality, whose entire existence, is to do the will of Hashem. The name of this creation is Klal Yisroel. Reb Yerucham Levovitz once said; "The greatest act of bechira is to choose to lose your bechira". When we proclaimed in unity 'naase v'nishma' we chose as a nation to become angel like, to have only one reality- to do the will of Hashem.
The supreme achievement of Matan Torah was not that heaven descended upon earth, the supreme achievement was the fusion of heaven and earth into one entity and the concerns of heaven are the only reality upon earth. Hashem, Yisroel and Torah became one. Hearing is no longer essential to Klal Yisroel, nor is it the cause for doing. Doing now comes because we are one with Hashem. And so Klal Yisroel also said 'naase' before 'nishma'- just like the Malachim.
(Pachad Yitzchok Shevuos Maamer 4:7- traslation from; Citadal And Tower I page 82)

Today In Jewish History- Rosh Chodesh Sivan

The Torah begins the narative of Kabolas Hatorah on Rosh Chodesh Sivan: בַּחֹדֶשׁ, הַשְּׁלִישִׁי, לְצֵאת בְּנֵי-יִשְׂרָאֵל, מֵאֶרֶץ מִצְרָיִם--בַּיּוֹם הַזֶּה, בָּאוּ מִדְבַּר סִינָי. On that day the arrived at Midbar Sinai. The Torah then continues the narrative: וַיִּסְעוּ מֵרְפִידִים, וַיָּבֹאוּ מִדְבַּר סִינַי, וַיַּחֲנוּ, בַּמִּדְבָּר. They left Rifidim (Klal Yisroel's previous dwelling) and came to Midbar Sinai, and rested in the Midbar.
The Ohr Hachaim asks; Why does the Torah tell us that they arrived at Midbar Sinai before it tells us where they came from and then returns and begins the story all over again?
The Ohr hachaim answers: The day K'Y arrived at Sinai, ready to receive the Torah- was awaited for by the creator, the Torah and the world. From the day the world was created, the universe was eagerly awaiting- when will Klal Yisroel get to Midbar Sinai. At the moment they arrived, the Torah just blurted out- without having patience to go through the entire narrative- בָּאוּ מִדְבַּר סִינָי- the day we're anticipating for so long is here- Klal Yisroel arrived at Sinai!- the heavens and earth were rejoicing! It is only after that that the narrative with all the details can be said.