[Par-lite] for SUCCOT - shiur #1

[Menachem Leibtag]

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
 
                     SUKKOT: To KNOW, or to REMEMBER
 
 Wouldn't make more sense to celebrate Sukkot during the month of
Nisan instead of Tishrei?
    After all, this is the holiday that commemorates our dwelling in
'booths' in the desert after we left Egypt, and it was in the month of
Nisan that we first set up camp in the desert!  In fact, Sukkot was
even the name of Bnei Yisrael's very first camp-site, during that
first week of the Exodus, as Sefer Shmot records:
" And the children of Israel journeyed from Rameses to Sukkot, about
six hundred thousand men on foot, beside children..." (see Shmot
12:37-39  / note as well that it was in the camp site of Succot when
they first baked matza!]
 
    Furthermore, the sole pasuk in Chumash that explains the
historical reason for this holiday emphasizes how we must thank God
for His special protection and care in the desert immediately after
the Exodus:
"You shall sit in sukkot for seven days... in order that future
generations may know that I made Bnei Yisrael dwell in sukkot when I
brought them out of Egypt..." (see Vayikra 23:42-43).
 
    Pay attention, however, to the special wording of this pasuk - for
it doesn't command us to 'remember' (what happened in the desert),
rather - we are commanded to 'know' ['lema'an yeid'u doroteichem' / as
opposed to 'lema'an tizkeru']!  
    
    In the following shiur, we will show how this distinction can help
us better understand the historical reason for the holiday of Sukkot,
and appreciate why the Torah instructs us celebrate this holiday
specifically during the autumn harvest season [i.e.  to coincide with
the agricultural holiday of "chag ha-asif"].
 
INTRODUCTION
 As you probably recall, we find both an historical reason, as well as
an agricultural reason for each of the three 'pilgrimage holidays'
[the 'shalosh regalim'].
* In the beginning of the spring ['chag ha-aviv'] we celebrate our
Exodus from Egypt  = 'chag ha-matzot'
* During the grain harvest ['chag ha-katzir'] we celebrate the giving
of the Torah = 'chag shavu'ot'
* During the fruit harvest [chag ha-asif] we celebrate our dwelling in
'booths' in the desert = chag ha-sukkot.
 

    Now the reason why we are commanded to 'remember the Exodus' in
the spring is simple - it's because that event took place in the
spring (see Devarim 16:1).  Similarly, we received the Torah in the
month of Sivan, hence we are to commemorate that event seven weeks
later - on "Shavuot".  
    However, there doesn't appear to be any obvious reason for
celebrating 'our dwelling in booths in the desert' specifically in
Tishrei.  After all, this holiday does not commemorate a single event,
but rather an entire time period of our national history - that
spanned over forty years.  So what makes Tishrei special?
    In fact, it might have made more sense to commemorate 'our
dwelling in sukkot' in Nissan - together with our commemoration of the
Exodus.  Certainly, both events are related (and as we explained
earlier that Sukkot was first mentioned in Chumash when we left Egypt
/see Shmot 12:37  & 13:20!).
 
 Nevertheless, the Torah insists that we commemorate our 'desert
experience' six months later, in the month of Tishrei (a month that
certainly doesn't lack holidays), and specifically at the time of our
grain harvest.
 To explain why, we begin with a general distinction which relates to
the historical reason for celebrating all of the holidays.
 
REMEMBERING 'WHAT', OR REMEMBERING 'WHY'
 We posit that when Torah instructs us to remember a certain key
historical event, God is not interested that we simply remember what
happened, rather it is more important that we remember why that event
took place. 
[Recall that in our shiur on chag ha-matzot / Parshat Bo, we applied
this principle to our understanding of chag ha-matzot and korban
pesach; likewise in our shiurim on the underlying reason for the four
fast days in Sefer Zecharya.]
 
 Applying this principle to Sukkot, we posit that we don't sit in the
sukka simply to 'remember' [and express thanksgiving] that God
provided for our needs during our journey through the desert; rather
the Torah commands that we sit in the sukka in order to remember why
that entire desert experience was necessary! 
 Therefore, our shiur will first consider why the entire desert
experience was necessary.  Then, we will show why the summer harvest
becomes an ideal time to commemorate that time period of our history.
Finally we will explain why we are commanded to know these events (not
just remember them); and why seven days are necessary to accomplish
this goal!
 
LIFE IN THE DESERT - A TRANSITION STAGE
    Let's begin by taking a closer look at the Torah's commandment to
celebrate Sukkot, noting how the Torah focuses on commemorating the
'desert experience' (and not the Exodus itself):
"You shall sit in sukkot for seven days... - in order that your future
generations may know that I made Bnei Yisrael dwell in sukkot when I
brought them out of Egypt..."
   (see Vayikra 23:43).
 
 In our shiur on Parshat Beshalach, we explained how Bnei Yisrael's
various experiences in the desert [after they left Egypt] could be
understood as a 'training' period - initiated by God to help transform
this nation of slaves into a nation capable of establishing His model
nation in the Promised Land.
 Even though this process began with a 'big bang' - i.e. the Ten
Plagues, the Exodus, the splitting of Red Sea, etc.- those great
miracles were necessary to convince Bnei Yisrael of their total
dependence upon God (see shiur on Beshalach).  However, that high
level of miracles could be considered more of an 'attention getter'
than an ideal.  Sooner or later, Bnei Yisrael would need to learn to
recognize God in their daily lives without the help of miracles.  But
this required a long 'educational' process that would spiritually
prepare them for challenges of daily existence once they would inherit
the Land of Israel.
 
 In fact, Moshe Rabbeinu himself provides us with a beautiful
explanation of the preparatory nature of the entire 'desert
experience'!  We need only quote from that speech, delivered to Bnei
Yisrael as they prepare to finally enter the land, to understand the
purpose of their experiences in the desert:
"All these mitzvot which I command you... keep in order that you
live... and inherit the Land...
remember the way that God has led you during your wanderings of forty
years in the desert - in order to test you with hardships to know what
is in your hearts; whether you would keep His commandments, or not...
* "He gave you the manna to eat... in order to teach you that man does
not live on bread alone, rather man lives on the words of God...
 've-yada'ta" et levavecha...'
[In order that] you should know, that just as a father puts his son
through hardship (to train him), so too has God put you through
hardship"  (See Devarim 8:1-6).
 
 Note how Moshe explains how the 'manna' served as a 'training' food
for Bnei Yisrael, to teach them in the desert that their food comes
from God, so that when they enter the land of Israel - and make their
own food - they will remember that God is the underlying source of
their sustenance.  
 
    To support these introductory remarks, Moshe continues by
explaining why this 'testing period' was necessary:
"...for God is bringing you into a good land... a land of wheat and
barely, vines, figs and pomegranates, of olive trees and honey...a
land where you will lack nothing...
* Be careful, lest you forget God and fail to keep His commandments.
Should you eat and become satiated, and build fine houses and live in
them... and everything you own has prospered...
* Beware lest you grow haughty and forget your God who took you out of
Egypt...
* Lest you say: My own power and my own might have won this wealth for
me.
* Remember that it is the Lord your God who gives you the power to get
wealth..."  (see Devarim 8:7-19).
 
 It was specifically because daily life in the land of Israel would be
without 'obvious miracles' - that this training in the desert was so
necessary!  As Moshe explains, God is fearful that once Bnei Yisrael
cultivate the land and provide for themselves, they may become haughty
thinking that 'they did it all themselves' - and hence reminds them
how they must always remember 'their lesson' from the desert. 
 According to Moshe Rabbeinu's speech, this transition period in the
desert was necessary to prepare Bnei Yisrael for the spiritual dangers
facing their agrarian society, which they are about to establish in
the Land of Israel.  To recognize the hand of God in a miracle was
easy - but to recognize His hand within the nature will be much more
difficult.
 
 This background provides us with a very logical reason for the
Torah's commandment to celebrate Sukkot on a yearly basis.  
 As this danger of 'becoming haughty and forgetting God' is so real,
it will apply to future generations as well, especially those who
never experienced the desert!  Hence, the Torah instructs Bnei Yisrael
that all future generations must not only remember this 'desert
experience', but they must virtually 're-live' [to know it] - by
living in a sukka for seven days!  
 
THE MOST FITTING TIME OF THE YEAR
 This background also explains the 'advantage' of celebrating Sukkot
at the conclusion of the harvest season.
 If we are sitting in the 'sukka' to remember why that desert
experience was necessary - and if that experience was necessary due to
the fear of haughtiness that may stem from economic prosperity - then
the 'harvest season' [when economic prosperity is at its highest] is
the best time to remember those events, for that is when the fear of
haughtiness is greatest!
 
    This fear was not only expressed by Moshe Rabeinu in his speech
(as quoted above in 8:3-12), but see also shirat Ha'azinu  (see
especially 31:16,20 and 32:13-15!).  Our own life experience certainly
supports the reality of this fear.
 Just as dwelling in the desert prepared Bnei Yisrael for their entry
into Eretz Yisrael, so too, our sitting in the sukka prepares us for
the spiritual challenges that inevitably surface as we gather our
produce & reflect on our 'profits' and wealth. 
[See Rashbam on Vayikra 23:43, in contrast to the interpretation of
Ramban to that pasuk.  Our shiur will follow the direction of Rashbam,
noting how he also quotes from Devarim chapter 8!]
 
 Therefore, the Torah commands that we celebrate Sukkot at the climax
of the agricultural year - as we gather the fruits and 'count our
wealth'.  It is specifically during this time of year that the
spiritual dangers of affluence are greatest.  At the height of the
harvest season, we must not only 'remember' the lesson of that desert
experience, we must actually re-live it, or as the Chumash commands us
- we must know it.
 
KNOWING SOMETHING - In the Biblical Sense
 The Torah's use of the phrase 'lema'an yeid'u doroteichem' takes on
additional meaning when we consider the deeper meaning of the word
'lada'at' - to know.  As we all remember, the Torah uses this word to
describe the intimate relationship between husband & wife: 've-Adam
yada et Chava ishto' (see Breishit 4:1).  [It is not by chance that
this word is also used to describe the Tree of Knowledge -'etz
ha-da'at' in the story of Gan Eden.]  
 Later on in Sefer Breishit, when God takes a 'close look' at the
people of Sedom - to punish them for their terrible sins - this type
of intense relationship as well is described with the verb lada'at -
see Breishit 18:21,  [Note also Breishit 15:8 & 13.] 
 
    Similarly, in preparation for the Exodus, God wants to make sure
that Bnei Yisrael will internalize the message of 'Ani Hashem'  - that
He is their God, and the only God: [See TSC shiur on Parshat Va'era /
Ani Hashem.]
    To emphasize this commandment, note again how the Torah employs
the verb lada'at to describe this intense relationship:
"Therefore, tell Bnei Yisrael that I am God, and I will take them out
of..., and save them... and redeem them with an outstretched hand...
and take them as My nation and I will be their God ---
"vi-yda'tem ki Ani Hashem Elokeichem"- 
In order that you will know that I am the God who has taken you out of
Egypt"  (see Shmot 6:6-7).
 
 In other words, to 'know something' (or someone) in the Bible entails
much more the intellectual knowledge.  To know - reflects an intense
and very close relationship - to internalize that idea.
 This can help us appreciate to meaning of 'lema'an yeid'u
doroteichem' in Vayikra 23:43.  We are commanded to sit in the sukka
not just to remember what happened, but to know it - i.e. to totally
identify with the purpose of that 'desert experience' and its eternal
message. 
 Note as well how Moshe Rabbeinu used this very same word when he
explained the purpose of the original desert experience: "And you
shall know in your hearts..." [that this was a 'training' experience]
(see Devarim 8:5).
 
    This also explains the difference between the mitzvot of Pesach
and Sukkot.  The mitzvot that we observe on Pesach (and chag
ha-matzot) are in order to 'remember' [lizkor'] what happened (and
why), yet we are not commanded to re-live that experience - for it was
a 'one-time' event in Jewish history.  In contrast, on Sukkot, we must
re-live that 'desert experience' for its underlying purpose is no
different today than it was back then - to inculcate the eternal
message that man should not become haughty at the height of his
prosperity. 
 
WHY SEVEN DAYS?
 This background can also help us understand why the Torah requires
that we sit in the sukka specifically for seven days.  Note that all
the agricultural holidays revolve around the number seven.
  * 7 days of chag ha-matzot in the spring;
  * 7 weeks until chag ha-shavu'ot;
  * 7 days of chag ha-sukkot
 
 As we explained in our shiur on Parshat Breishit [perek aleph], the
Torah's description of the story of Creation in seven days emphasizes
that the creation of what we call nature was not by chance, nor a
'balance of powers' among a pantheon of gods, bur rather - the willful
act of one God, for a purpose.  Therefore, each time that seven is
found in Chumash (e.g. Shabbat etc.), it is to remind us that God is
the creator of, and master over, all nature.  
    Thus, it is only 'natural' that we find the number seven prominent
in the agricultural holidays, as we thank God for His providence over
nature, and recognize that He is the true source of our prosperity.
 
 
FROM SUCCOT TO SHMINI ATZERET
 The above interpretation can also help us understand the importance
of Shmini Atzeret.  As the shalosh regalim come to their conclusion,
we add one extra day of celebration, void of any specific mitzva,
other than rejoicing with God.  Even though it is the 'eighth day' of
Sukkot, we do not need to sit in the sukka, nor do we need to take the
lulav - for the preparatory stage is now over! 
    On the other hand, we cannot just jump from the desert right back
into the Land of Israel.  Instead, a time of transition is necessary
to wean us from the 'desert environment' back to daily life.  [This
also emerges as a primary theme in Sefer Yehoshua.] 
    This may explain why we don't sit in the sukka on this 'final' day
of Sukkot, for it represents how we must return to our homes.  We keep
the essence of our 'desert-like experience' - our closeness to God -
and make it the basis of our daily natural existence.
 From this perspective, one could suggest that we do not simply leave
the sukka on Shmini Atzeret, rather we bring the sukka into our homes.
We then rejoice with the Torah [dancing seven hakafot - just like
Yericho!), for its mitzvot - that we received in the desert - enable
us to continue the spirit of our 'Sukkot honeymoon' with God
throughout the entire year
.
        chag sameiach,
     menachem
 
    
=========================
FOR FURTHER IYUN & some mini-shiurim
 
A.  FROM THE SUKKA TO THE HOUSE
    Based on the last point in the above shiur, we can explain our
custom on Hoshana Rabba (7th day of Sukkot) afternoon to bring our
'keilim' (vessels) from the sukka back into the house - in preparation
for Shmini Atzeret.  This may highlight the primary purpose of this
Yom Tov, i.e. to move the spiritual message of the sukka into our
homes for the remainder of the year.]
[In a similar manner, the 7 days of Sukkot followed by Shmini Atzeret
could be compared to the 7 day milu'im ceremony of the mishkan which
was required before the special yom ha-shmini dedication ceremony (see
Vayikra 8:1-10:1.).  Note the from the eighth day onward, the mishkan
became functional, but seven day are necessary as preparation.  [Note
also first mishna in Yoma - 7 days before Yom Kippur, the kohen must
prepare himself etc.]]
 
B.  PRI ETZ HADAR
 The conclusions of our shiur may shed light on Chazal's explanation
of 'pri etz hadar' (see Vayikra 23:40).  Rashi quotes two Midrashim
for etz hadar:
  1) A tree that the 'taste of its fruit' is the same as the 'taste of
the tree'.
  2) A fruit that 'dwells on the tree' from year to year.
   (see Rashi 23:40 & Masechet Sukka 35a)
 
 The first Midrash is quite difficult for it relates to what Chazal
refer to as 'chet ha-aretz' - i.e. the 'original sin' of the land
during the process of Creation (see Breishit 1:11 / & Rashi on 'etz
pri').  Even though God commanded that the land bring forth an 'etz
pri oseh pri' - a fruit tree giving fruit - the land brought forth
instead an 'etz oseh pri' - a tree giving fruit.  Even though there
doesn't seem to be much of a difference between these two expressions,
Chazal relate this minute change to the manner by which nature appears
to 'hide' God, or act itself as a god.
 This is a bit difficult to explain, [and the following is an over
simplification of a very complex topic] but in a 'nutshell', when the
tree gives fruit every year, it appears that the tree itself creates
the fruit.  When man contemplates this phenomena in nature, that trees
'on their own' can create fruit, he may conclude that trees have their
own power - or that there may be some nature god who 'programs' these
trees (how else does it know what fruit to make).  In other words, man
begins to see various powers within nature, and relates them to many
gods (e.g. fertility gods, rain gods, grain gods, sun gods etc.).
This leads man to 'worship' these gods to ensure that nature produces
the proper produce and provide a successful harvest.
 In contrast to this dangerous misconception, God wants man to realize
that there is only one God behind nature, even though the way that
nature works often leads man to a very different conclusion.  [See Rav
Yehuda HaLevi's explanation of perek aleph in Breishit and 'shem
Elokim' in  HaKuzari ma'amar revi'i.]
 In contrast to all of the other trees that give fruit according to
the standard one year agricultural cycle, the etrog tree is very
different.  Instead of its fruit growing in the spring and harvested
in the fall like all other trees, the fruit of the etrog can stay on
the tree year after year, or as Chazal explain 'ha-dar' - a fruit that
lives on the tree from year to year ['ha-dar ba-ilan mi-shana
le-shana'].  This special phenomena sort of 'breaks the rules' of
nature - indicating that there must be a higher power above nature!
By taking specifically an etrog on Sukkot, we take a powerful symbol
from nature itself to remind ourselves that God is above nature, and
He alone controls it.
 
C  KOHELET & the Harvest Season
    Relate the minhag to read Sefer Kohelet on Sukkot to above shiur
and Devarim 31:7-13 (mitzvat Hakhel).  Carefully compare the end of
Sefer Kohelet to Devarim 31:12-13!  Note also how Kohelet describes
the spiritual problems relating to affluence.
 
D.  VE-ACHALTA VE-SAVA'TA - & then what?
 Recall how our shiur was based on Devarim chapter 8.  In that
chapter, review once again 8:10, the famous pasuk that we are learning
birkat ha-mazon from, paying careful attention to its context.
 Then, review Devarim 31:14-21, noting especially 31:20, and the
phrase 've-achal ve-sava...'.  Note how these psukim thematically
relate to Devarim 32:7-15 in shirat Ha'azinu!
 Can you explain the deeper meaning of the contrast between 've-achal
ve-sava ve-dashen' and 've-achalta ve-sava'ta u-beirachta'!?
 
  SOME ADDITIONAL MINI-SHIURIM
I.  FROM YOM KIPPUR TO SUKKOT
 We are all familiar with the custom to begin work on our sukka
immediately after Yom Kippur.  Although this custom is often
understood as simply a great way to 'get off to a good start',
['mi-chayil el chayil'], it may also allude to something more
significant
 First of all, recall that the original Yom Kippur in Chumash was the
day that Moshe came down with the second luchot and middot
ha-rachamim.  Recall as well that with the help of these middot, God
had agreed to Moshe's plea that He return His Shchina to Bnei Yisrael,
even though He had taken it away in the aftermath of chet ha-egel /
see Shmot 33;1-8).  Nonetheless, the Shchina itself, even though God
promised that it would return, does not return immediately, rather -
only some six months later - after Bnei Yisrael build the mishkan (see
Shmot 25:8 & Vayikra 9:1-5!).
 In fact, immediately after receiving the second luchot, the first
thing that Moshe does is gather the people together and charge them
with the building of the mishkan (note Parshat Vayakhel).  Even though
the Shchina is returning, Bnei Yisrael must become active in this
process; they must do something to 'receive' the Shchina.  Just like
Moshe had to now carve his own second luchot ['psol lecha...' / see
Shmot 34:1 (in contrast to the first luchot which God Himself had
carved)], in a similar manner Bnei Yisrael must now become more active
and build the mishkan. 
 The mitzva to build the sukka immediately after Yom Kippur may
reflect this same idea.  Just as Bnei Yisrael began to work on the
mishkan after (and as a result of) Yom Kippur, we also begin building
our sukkot in which can 'meet the Shchina' in a manner similar to the
purpose of the mishkan.
 
 We can also relate this to PART II of our shiur on Yom Kippur in
regard to the deeper meaning of kappara.
 Recall from our shiur on Yom Kippur that one aspect of kappara was to
'protect' man, allowing him to encounter the Shchina.  If indeed our
kappara on Yom Kippur was successful, then we should now be ready to
encounter the Shchina.  Considering that our sitting under the
'sechach' of the sukka symbolizes our sitting under the 'clouds of
God's glory' in the desert ["sukkot kenegged ananei ha-kavod' / Sukka
11b], then Yom Kippur could actually be considered a preparation for
Sukkot!  To enable us to 'dwell' together with the Shchina in our
sukka, we must first complete the process of kappara on Yom Kippur.
 This thematic connection can help us understand many other halachot
and customs of Sukkot.
 For example, the gemara in Sukka 5b learns the minimum height of the
sukka - 10 'tephachim' - from the height of the kaporet!  [Recall last
week's shiur which discussed the significance of the kaporet in
relation to the Shchina / see also complete sugya in Masechet Sukka
beginning at the bottom of 4b.]  In fact, the same shoresh as
'sechach' is found in the pasuk which describes the keruvim on the
kaporet: 've-hayu ha-keruvim... sochechim be-kanfeihem al
ha-kaporet...' (see Shmot 25:20).
 This pasuk clearly shows how the sechach of our sukka reflects our
dwelling under the Shchina.
 
II.  THE DOUBLE MUSSAF ON SUKKOT
 In Parshat Pinchas (Bamidbar chps. 28-29) we find a complete list of
all the korbanot mussaf which we offered in addition to the daily
tamid offering in the bet ha-mikdash.
 If you make a table of the korbanot for each holiday, you will notice
an interesting pattern:
 On each of the Tishrei holidays (except Sukkot), i.e. Rosh Hashana,
Yom Kippur, and Shmini Atzeret, we offer an identical korban mussaf -
1 'par', 1 'ayil', and 7 'kevasim'.
 On each of the shalosh regalim (except Sukkot), i.e. chag ha-matzot
and Shavu'ot, we offer an identical korban mussaf - 2 parim, 1 ayil,
and 7 kevasim.
 The mussaf of Sukkot is quite different, each day the amount of parim
changes (from 13 down to 7), and each day we offer 2 eilim and 14
kevasim!  [See Bamidbar 29:12-34.]
 The additional parim are the most striking difference, and Chazal
explain that these are added for the 70 nations for whom Sukkot is
also celebrated (13+12+11+10+9+8+7=70).  [See also Zecharya chapter
14, haftara on first day Sukkot.]
 However, the extra ayil & kevasim also require explanation.
 Note, that they are double the number that are offered on all of the
other holidays.  In other words, instead of 1 ayil we bring 2 eilim;
instead of 7 kevasim we bring 14 kevasim.  This indicates that there
must be something 'double' about Sukkot.
 The answer may be quite simple.  Sukkot is both one of the shalosh
regalim (see Shmot 23:14-17 & Devarim 16:1-17), and a Tishrei holiday
as well.  Therefore, it requires a double mussaf. In other words, it
should have daily:
   3 parim [2+1];
   2 eilim [1+1];
  14 kevasim [7+7].
 
 However, we add an additional 49 parim [10+9+8+7+6+5+4] to reach a
total of 70 [49+(3x7)=49+21=70], as explained above.
  [Again we find 49 [7x7] related to the shalosh regalim.]
 
 This may reflect the double nature of Sukkot.  On the one hand it is
one of the shalosh regalim in which we thank Hashem for our harvest of
the agricultural year which has just finished.  At the same time, we
stand in anticipation of the agricultural year which is about to
begin, awaiting its important rainy season (see shiur on Rosh
Ha'shana), just as we do on all of the other Tishrei holidays.
 This 'double nature' is reflected by the two times in daily davening
on Sukkot when we hold the lulav & etrog, during:
1) Hallel - to thank God for the harvest of the past year;
2) Hoshanot - to pray to God in anticipation of the new Year.
 
 Similarly, this 'double nature' may also reflect the two reasons that
Chazal [see Sukka 11b] give us for sitting in the sukka.
 1) sukkot mamash - real booths, to protect us from the sun.
    This may reflect the aspect of the harvest holiday, where we need
to build temporary booths in the field as we gather our fruits in the
fields. 
 2) sukkot kenegged ananei ha-kavod - representing God's  Shchina
which protected Bnei Yisrael in the desert.
 
III.  NOT BY CHANCE
 Regarding for celebrating each of the shalosh regalim.
 In our shiur, we discussed the connection between the historical and
agricultural reason for Succot.  Now we will discuss that connection
in regard to the other two shalosh regalim. 
 
    The fact that the Torah provides two reasons for celebrating
sukkot should not surprise us.  After all, the other two shalosh
regalim - i.e. chag ha-matzot & Shavu'ot - also carry both historical
and agricultural perspectives:
 Chag ha-matzot not only commemorates the events of the Exodus from
Egypt, but also must be celebrated at the onset of the spring.  [See
Shmot 13:3-4, 23:14-15, & Devarim 16:1-2.]  Consequently, on that
holiday the Torah commands us to bring the 'omer' offering from the
first barley harvest (see Vayikra 23:10-11). 
 Similarly, even though chag Shavu'ot commemorates the historical
event of matan Torah, the Torah presents it primarily as an
agricultural holiday (= chag ha-katzir), marking the conclusion of the
wheat harvest.  [See Shmot 23:16 & Vayikra 23:15-17.]  
 This phenomena - that each of the shalosh regalim contains both
historical and agricultural significance - begs explanation, and
suggests that we search for a thematic connection between each
perspective - for each holiday.
 
THEMATIC CONNECTIONS
    Recall from our study of Sefer Shmot that God orchestrated the
events of the Exodus in such a manner that we would celebrate this
event specifically at the onset of the spring.  [See Shmot 13:2-3,
23:14-15, & Devarim 16:1-2.]  
 Thematically, this may suggest that our freedom from bondage reflects
only the first stage of the redemption process, just as the spring is
only the first stage in the yearly cycle of the harvest season.
 However, if this assumption is correct, then we should extend this
reasoning to the other two holidays as well.  One could suggest that
Shavu'ot and Sukkot, respectively, each focuses on a certain aspect of
the culmination of the redemption process that began with the Exodus.
Let's explain how.
 Recall how the Torah presented a double purpose for the Exodus from
Egypt:
 1) to receive the Torah at Har Sinai
 "... ta'avdun et Elokim ba-har ha-zeh" (see Shmot 3:12)
 2) to inherit the Land of Israel
    ".a'aleh etchem.el eretz zavat chalav u-dvash"
     (see 3:17).
 [See TSC shiur on Parshat Shmot.]
 
 This double purpose may be reflected in the respective historical
aspects of the two 'harvest' holidays that follow the 'spring'
holiday.  Clearly, Shavu'ot - the 'grain harvest' holiday -
commemorates the events of matan Torah.  Hence, we must conclude that
Sukkot - the fruit harvest holiday - must commemorate in some manner
our entry into the Land of Israel.
 We discussed this aspect in detail in the above shiur.
 
 
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