[Par-lite] for Succot

[Menachem Leibtag]

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        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
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                     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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