[Par-lite] for Shvii shel pesach - additional shiur

Sun Apr 24 05:24:09 EDT 2011

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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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       for SHVII SHEL PESACH

                       [revised 5765]

     We are all familiar with the historical reason for

celebrating the 'seventh day of Passover' - for (according
to

the Midrash) the miracle of the splitting of the Red Sea
took

place seven days after Bnei Yisrael left Egypt.

     Yet, to our surprise, that reason never appears in
the

Chumash.  In fact, the Torah simply commands that we eat
matza

for seven days, and then to make a special celebration on
that

last day, without explaining why.  [See Shmot 13:3-7.]

     In regard to other Jewish holidays, SEVEN also seems
to

be a 'magic' number.  Not only is Pesach is 'seven' days;
we

also count 'seven' weeks to Shavuot; then in the 'seventh'

month - we celebrate several holidays including the
'seven-

day' holiday of Succot!

     So why do so many holidays revolve around the number

seven?  It is simply because there are seven days in a
week?

     In the following shiur we attempt to answer this

question, as we search for a thematic connection between
the

'historical' reasons for the holidays and the agricultural

seasons when they are celebrated.

INTRODUCTION

     In general, we are usually more familiar with the

historical reasons for the holidays more than their

agricultural perspective.  For example, on Pesach we

commemorate the Exodus from Egypt, on Shavuot - the giving
of

the Torah, and on Succot - God's special providence during
our

forty-year sojourn in the desert.

     In regard to the historical reason for celebrating
the

'seventh day of Passover', the Midrash informs us that the

miracle of "kriyat Yam Suf" [the splitting of the Red Sea]

took place seven days after Bnei Yisrael left Egypt.  [See

Mechilta quoted by Rashi on Shmot 14:5..]

  [Hence, our custom to read "shirat ha'yam" (Shmot
chapters

  14 & 15) for the Torah reading on "shvii shel Pesach".

    See also Ibn Ezra on 12:15-16, where he takes for
granted

  that the reason for the seven days of chag ha'matzot is

  because "kriyat yam suf" took place seven days after
Bnei

  Yisrael left Egypt, even though it's not clear how he

  reaches that conclusion.]

     Nonetheless, the Torah itself never connects the
events

of "kriyat Yam Suf" with the seventh day of Passover.  In

fact, the Torah first discusses these seven days in Shmot

chapter 12 (see 12:15-20 and 13:3-8) way before the
miracle of

the splitting of the Red Sea , as detailed in chapter 14,
ever

took place!

  [This does not mean that "kriyat yam suf" did not happen
on

  "shvii shel pesach"; we are simply suggesting that there
may

  be a different, or at least an additional reason for the

  seven day length of the holiday.  (For a discussion of
when

  and how the events of "kriyat yam suf" took place, see
TSC

  shiurim on Parshat Shmot and Beshalach.)]

  Therefore, if we follow the 'simple meaning' of the
text,

there should be an independent reason for the celebration
of

these SEVEN days, unconnected to the historical events of
the

miracle at the Red Sea

     In our shiur, we will search for that reason by
examining

several additional instances (later on in Chumash) where
the

Torah presents the laws of Passover within the wider
framework

of the three pilgrimage holidays [="shalosh regalim"].

THE BIBLICAL NAME FOR 'SHVII SHEL PESACH'

  In our introduction, we have referred to this holiday by
its

popular name - "shvii shel Pesach" [lit. the seventh day
of

Passover].  However, to be 'Biblically correct', the
proper

name for this holiday should be the seventh day of "chag

ha'matzot".  Let's explain why:

  Technically speaking, Passover (in the Bible) is only a
'one-

day' holiday - beginning on the 14th of Nisan in the

afternoon, and ending on the 15th in evening - when the
korban

Pesach is offered (see Shmot 12:3-14).  In addition to
this

holiday, the Torah also commands that we eat matza (and
don't

eat "chametz") for the next seven days (see 12:15-20, see
also

Vayikra 23:5-7 and Bamidbar 28:16-18!).  Therefore, we
refer

to this holiday as "chag ha'matzot", and hence the
celebration

of the final day should be called "shvii shel chag
ha'matzot".

  [Note that in tefilah, the name of the holiday is chag

  ha'matzot - and not chag ha'Pesach.]

THE SHALOSH REGALIM IN PARSHAT MISHPATIM

     Even though the seven days of "chag ha'matzot" are
first

mentioned independently in Parshat Bo, and apparently as
part

of an historical holiday; in Parshat Mishpatim they are

presented once again - but this time as the first of a set
of

three agricultural holidays:

  "Three times a year you shall hold a festival for Me.

    Keep:

  *    CHAG HA'MATZOT - SEVEN days you shall eat matza as
I

  have commanded you [i.e. in Parshat Bo 12:15-10 &
13:2-8] at

  its set time in the [first] month of the spring
["chodesh

  ha'aviv"] - for in [that month] you left Egypt...

  *    CHAG HA'KATZIR [the Harvest holiday] - the first
grain

  of your labor from what you sow in the field, and

  *     CHAG HA'ASIF [the Fruit Harvest holiday] when you

  gather in the fruits of your toil from the field.

  *    THREE TIMES a year, all your males shall appear
before

  the Lord - Hashem..."

           (see Shmot 23:14-17)

  Review these psukim once again, noting how they present
the

"shalosh regalim" as a unit, and how the names of each
holiday

focus primarily on its agricultural aspect.  Furthermore,

these holidays are described solely by their 'seasonal'
date,

without even mentioning the precise lunar date.

  It's rather obvious how each of these three holidays

corresponds to a critical time in the agricultural year in
the

land of Israel:

  (1) a spring holiday [chag ha'matzot, b'aviv] - when the

fruit trees blossom, and the grain begins to ripen.

  (2) the grain harvest holiday [chag ha'katzir - early

summer] - when most of the barely and wheat harvest is

complete

  (3) the fruit-gathering holiday [chag ha'asif - late
summer]

- after most of the grapes, figs, and dates have been

gathered.

  These seasons are especially important in the Land of

Israel, where it rains only in the winter, and hence its

produce is harvested only once a year (during the summer).

  For example, all of the grain that will be consumed
during

the course of the year is harvested during a short time,

between the late spring and early summer.  If that grain

harvest fails, a famine will likely result, for the grain
will

not grow again until the next spring.

  Similarly, the trees bear their fruit only once a year,

towards the end of the summer.  If that short fruit
harvest

season fails, the next crop will not grow until the next
year.

  Based on these observations, it appears that these
"shalosh

regalim" are simply 'agricultural' holidays, not very

different than holidays found in the culture of other
nations,

especially in agrarian societies.

  So why are they 'special times' for God's 'special
nation'?

THE 'DANGER' OF WORKING THE LAND

     In ancient societies, it was very common to relate
the

success or failure of crops (or agriculture in general) to
a

pantheon of gods who controlled the various powers of
nature.

For example, historians inform us that the ancient
Canaanites

believed in a god who controlled the rain - known as Baal;
and

another who controlled fertility, known as Ashera.

  Recall as well that God had taken Bnei Yisrael out of
Egypt

in order that they would conquer the Land of Canaan, and

establish therein a special nation that would represent
Him.

Towards that purpose, God brought Bnei Yisrael to Har
Sinai,

where they entered a covenant and received a complete set
of

laws that would guide their behavior in the Land of Israel
-

which include the laws in Parshat Mishpatim!  Therefore,
we

should not be surprised to find laws in the Torah that
relate

to the danger of following other gods, especially in
relation

to the agriculture of the land.

  Even though God had proven His existence to His people
via

the miracles of the Exodus, and by providing for their

physical needs in the desert with the manna (& water);
there

remained a serious fear that this belief would wane once
the

nation conquered the land, and their livelihood became

dependent instead on cultivation of the land.  This
included

the reasonable fear that Bnei Yisrael would follow the
local

customs of the other peoples living in Eretz Canaan, and
begin

to worship other gods.

THE SHALOSH REGALIM & AGRICULTURE

     With this in mind, let's consider the transition
pasuk

(23:13) in Parshat Mishpatim that introduces the laws of
the

"shalosh regalim".  Recall how Parshat Mishpatim presented
a

complete unit of both civil and ethical laws, that began
back

in chapter 21 (see Shmot 21:1 thru 23:12/ see also TSC
shiur

on Parshat MIshpatim).  At the conclusion of that unit, we

find a short 'summary phrase', followed by a very
interesting

additional command:

  "... and ALL [these mitzvot] which I have told you be
sure

  to keep, and the NAMES of other gods do not mention;
their

  names should not be heard on your lips. - "shalsoh
regalim"

  - you shall celebrate [instead] for Me!... (see
23:13-14)

  Note how immediately after this summary phrase (in
23:13)

God warns Bnei Yisrael: 'DO NOT even mention the NAMES of

these other gods (and certainly don't worship them),
instead -

celebrate before God three times a year - during these
three

critical times of the agricultural year!

     Clearly, these 'NAMES of other gods' refer to the

'agricultural gods' such as the Canaanite gods of Baal and

Ashera.  This would explain why the laws of the "shalosh

regalim" that follow focus on how God expects His nation
to

celebrate these agricultural holidays.  Let's examine
those

psukim once again to identify the primary mitzvah
associated

with these holidays:

  "Three times a year you shall hold a festival for Me.
Keep

    (1) CHAG HA'MATZOT - SEVEN days you shall eat MATZA...
in

    the [first] month of the SPRING ["chodesh ha'aviv"] -
for

    in [that month] you left Egypt...

    (2) CHAG HA'KATZIR [the Harvest holiday] - the first

    [grain] of your labor from what you sow in the field,
and

    (3) CHAG HA'ASIF [the Fruit Harvest holiday] when you

    gather in the fruits of your toil from the field.

  THREE TIMES a year, all your males shall appear before
the

  Lord - Hashem..."    (Shmot 23:14-17)

       [Later in Devarim 16:1-17, in a parallel passage,
the

       Torah explains that this "aliyah la'regel" must
take

       place "ba'Makom asher yivchar Hashem" - or better
known

       as the bet ha'Mikdash in Jerusalem.]

     Clearly, the primary mitzvah that links all of these

holidays together is the obligation to 'visit' [lit. 'to
be

seen'] by God - what we refer to as "aliyah la'regel".

  At each of these three critical times of the
agricultural

year, the Torah obligates us to 'visit God'.

     Apparently, God wants Bnei His nation to gather at
His

Temple during these critical times of the agricultural
year -

not only to thank God for their harvest, but also as a

preventive measure to make sure that Bnei Yisrael would
not

worship other gods at these key times of agricultural
year.

     A similar fear is spelled more explicitly in Sefer

Devarim, also in relation to Bnei Yisrael's imminent entry

into the land:

  "And it shall be, when God shall bring you into the land

 which He swore unto thy fathers...., and give you great
and

  goodly cities, which you did not build... and cisterns
hewn

  out, which thou the didst not hew, vineyards and olive-

  trees, which you did not plant, and you shall eat and be

  satisfied--

  then beware lest thou forget HASHEM, who brought you out
of

  the land of Egypt....

  Do not go after other gods, of the gods of the peoples
that

  are round about you.... lest the anger of God be kindled

  against you..."   (see Devarim 6:10-15, see also
8:1-15!)

     Based on this interpretation, there is ample reason
to

celebrate these three pilgrimage holidays, even had no

significant events taken place in Jewish history during
those

times of the year.  Nonetheless, the Torah goes out of his
way

to emphasize how Bnei Yisrael must remember their Exodus -

specifically in the spring:  Recall Moshe Rabeinu's first

speech to Bnei Yisrael, immediately after they left Egypt
and

camped in the desert:

  "And Moshe said to the people: 'Remember this day that
you

  are leaving Egypt... today you are leaving in the month
of

  the SPRING.  [Hence,] when you come to Israel... keep
this

  custom in this month. Seven days eat matza..."

    [See Shmot 13:3-6, note also Devarim 16:1-2.]

  Therefore, it would only be logical to conclude that it
was

not simply incidental that God took Bnei Yisrael out of
Egypt

in the spring.  Rather, it appears that God intentionally

wanted our annual celebration of the Exodus to coincide
with

the beginning of the spring.  In fact, God seems to have

orchestrated those events, to make sure that our holiday
of

redemption would fall out in the spring!

     With this mind, let's return now to the 'seven' days
of

"chag ha'matzot", and attempt to explain why this

'historical/agricultural holiday' should last seven days.

WHY SEVEN?

     Considering that the agricultural holidays relate to

'nature' and its yearly cycle of fruit production, the
Torah

demands that we relate these powers of nature to the one
God

who created them.  But how do we express this belief?

  Recall from our shiur on Parshat Breishit how we
explained

that this very point was the primary message of the first

chapter of Sefer Breishit.  The Torah's use of the name

'Elokim' to describe God, even though it is written in the

plural form [lit. all of the powers], emphasized how all
the

'powers of nature' that appear to work independently - are

truly the work of one God.  Stage by stage, the organized

world of nature was created by Elokim, one day at a time -
for

six days.  By keeping Shabbat, once every seven days, we

remember this point; and by refraining from work (or any

'creativity'), we show our belief that it was God Himself
who

created nature and continues to oversee it.

  From this perspective, any time in the Bible where we
find

'seven days', it would be safe to assume that it relates
in

some manner to that same concept that there is only one
God,

and He is the true power behind all the phenomena that we

refer to as nature.

  This can explain why "chag ha'matzot" is celebrated for

seven days, in the beginning of the spring.  By
celebrating

for 'seven days' at the beginning of the spring when
nature

blossoms in full force, and then counting 'seven weeks'
until

the grain harvest is complete; and then celebrating yet

another 'seven days' and the conclusion of the fall fruit

harvest - we relate all these phenomena of nature to God

Himself.

  [Note how almost every ancient [and even modern] culture

  relates its prosperity to powers of various gods. In

  Judaism, we declare that there is only one God, and our

  prosperity is a function of His will. (See Devarim
11:10-

  21!)]

THE SHALOSH REGALIM IN EMOR

     To support this explanation, let's take a look at how
the

holidays are presented in Parshat Emor.

     In our study of Parshat Emor (Vayikra chapter 23), we

noticed how each of the "shalosh regalim" included a
special

law that relates to agricultural, and the specific season
of

each holiday.

     On chag ha'matzot - the OMER offering / see 23:9-14;

      from the first barely harvest, the first grain to
ripen.

     On Shavuot - the SHTEI HA'LECHEM  / see 23:15-21;

          an offering brought from the first wheat
harvest.

     On Succot - the ARBA MINIM [four species] / see
23:39-41;

          the lulav, etrog, hadas and aravot are waived

     Note also how in each of these mitzvot the holiday
itself

is referred to as a 'shabbat' or 'shabbaton'! [See
23:11,15,&

39!] One could suggest that the Torah's use of the word

'shabbat' to describe these holidays also relates back to

"shabbat Breishit" and the creation of nature in seven
days.

  [See the TSC shiur on Rosh ha'Shana which discussed the

  agricultural aspect of Rosh ha'Shana & Yom Kippur as
well,

  i.e. the beginning of the autumn rain season.]

     As we would expect, each special mitzvah relates to
the

specific time of the agricultural year in which it falls.

THE SHALOSH REGALIM IN SEFER DEVARIM

     Finally, the Torah's presentation of the "shalosh

regalim" in Parshat Re'ay (see Devarim 16:1-16), also

emphasizes agriculture as a primary theme of these
holidays,

as well as the number seven:

  Its opening phrase reminds us to "keep the month of the

SPRING - and celebrate Passover".  Then, we are commanded
to

eat matza for the SEVEN days that follow the Passover
offering

(see 16:3). Then, note how Sefer Devarim then presents the

mitzvah to celebrate the seventh day of "chag ha'matzot"
in a

manner very similar to the mitzvah of Shabbat:

  "Six days you shall eat matzot, and on the SEVENTH DAY
there

  shall be an ATZERET [a gathering] for the Lord your God,
you

  shall not do any work."

    (see Devarim 16:8, compare w/Shmot 20:8-10)

     Similarly, Shavuot as well is presented as follows:

"Count SEVEN weeks from the beginning of your grain

harvest..."  While Succot begins with: "Keep the holiday
of

Succot for SEVEN days, when you gather your harvest..."

     Once again, we find thanking God for our produce, and
the

number seven, as the primary theme of the "shalosh
regalim".

BACK TO HISTORY

     Based on our above explanation, it appears that the

agricultural seasons alone provide reason enough to
celebrate

before God on the "shalosh regalim".. So why must each
holiday

include a historical aspect as well?

     The reason why may be quite fundamental.  As we
explained

above, God intentionally planned for Am Yisrael to leave
Egypt

in the spring - but we did not explain why.

     One could suggest that by celebrating our redemption
and

freedom in the spring, Bnei Yisrael will better appreciate

what our freedom is all about.  As spring fills the air
with

hope and high expectations [what we call 'spring fever']
and

signals the beginning of a new season; we must assess the

appreciation of our freedom as well.  By remembering how
(and

why) God granted us our freedom - we become inspired, for
it

enables tremendous opportunities (& raises our hopes) for

national and spiritual growth.  It's a 'new start' - with
all

its excitement and potential, if nurtured properly!

     The celebration of our redemption from Egypt in the

spring may reflect this very purpose.  Yetziat Mitzraim
can be

understood as the initial stage in a long and complex

historical process leading towards the next two key stages
of

our national destiny:

     * Matan Torah - the giving of the laws at Har Sinai -

        which we celebrate on SHAVUOT; and

     * Entering the Promised land - where the nation will
be

        established - which we celebrate on SUCCOT.

     Furthermore, by adding historical significance to key

agricultural times of the year, the Torah helps us
recognize

that the same God who oversees our national history [i.e.
who

performed the miracles of Exodus etc.] is also the same
God

who oversees nature (and will provide the produce of the

land).

  [In our previous shiurim on Shavuot and Succot, we
discussed

  the connection between those holidays and their
agricultural

  time of the year as well.  It should be noted the Torah

  itself only provides historical reasons for chag
ha'matzot

  and succot.  However the historical reasons for Shavuot

  [Matan Torah] and Yom Kippur [the second luchot] are
rather

  obvious. (The question is actually quite the opposite,
i.e.

  why doesn't Chumash mention explicitly the rather
obvious

  historical connection?)  Therefore, it only makes sense
that

  Chazal would assume that the seventh day of chag
ha'matzot

  should have historic significance as well, and "kriyat
yam

  Suf" becomes the most obvious candidate.]

BACK TO KRIYAT YAM SUF

     One could even suggest a thematic connection between
the

historical event of the splitting of the Red Sea and the

seventh day of chag ha'matzot.  From an agricultural

perspective, the spring marks a new beginning, and clearly

marks a new start.  In a similar manner we can view the
events

of "Kriyat Yam Suf".

  Recall how Bnei Yisrael, expressed their fear of the

Egyptians as they felt that they had been trapped at the
Red

Sea:

  "As Pharaoh drew near, Bnei Yisrael lifted their eyes
and

  saw the Egyptians advancing. Greatly frightened, Bnei

  Yisrael cried out... saying: 'Were there not enough
graves

  in Egypt that you brought us to die in the desert?

   ... Is this not what we told you back in Egypt - LEAVE
US

  ALONE and let us serve Egypt... Moshe calmed the people

  saying: 'Have no fear... for in the MANNER which you
view

  Egypt today, you will no longer see them in this way
ever

  again..."

           [See 14:10-14 (and previous shiur on
Be'shalach).]

  Up until that point in their history, Bnei Yisrael still

viewed themselves as subservient to Egypt.  That was the
only

existence that they ever experienced.  The miracle of
"kriyat

Yam Suf", just like the spring, marked a new beginning for
the

nation of Israel, as they now march into the desert,
totally

cut off from their Egyptian masters.

FREEDOM FOR SERVITUDE

    What would Bnei Yisrael do with their freedom?

    Would they wisely reap its 'fruits' - to properly
serve God?

   During the seven weeks of intense experiences in the
desert,

from the Exodus until they arrive at Har Sinai, God

consistently 'tests' the His people, preparing them for
the

challenge of Matan Torah.

   Just as it will take another seven weeks from the early

spring barley harvest ("omer") until we can reap the
fruits of

our wheat harvest ("shtei ha'lechem") in the early summer
- it

will take us seven weeks of preparation, to internalize
the

spiritual message of Passover - until we are ready once
again

to re-accept the covenant at Har Sinai on Shavuot.  That
in

itself would be reason enough to set aside a special
holiday

[an "Atzeret"/ see Devarim 16:8] on "shvii shel Pesach" -
to

contemplate the purpose of our freedom - and a sense of

direction for the year that has just begun.

    Something to think about when counting Sefirat
ha'omer!

                              chag samayach,

                              menachem

FOR FURTHER IYUN

=================

BACK TO BRIT BEIN HA'BTARIM

A. In our shiurim on chag ha'matzot and Magid, we
discussed

the thematic connection between the process of Yetziat

Mitzraim, and God's original covenant with Avraham Avinu -

brit bein ha'btarim - which already forecasted that
process of

enslavement and redemption.  With that background, one
could

view the manner by which Bnei Yisrael crossed thru the Red
Sea

as thematically parallel to that covenant.

     The most basic parallel is simply passing in between
two

parts (see also Yirmiyahu 34:18!) as a symbol of entering
into

a covenant. Note also the word "gezarim" (split into two

parts) as it is used in Breishit 15:17 and Tehillim 136:13
(in

a description of "kriyat yam suf".

     Note also "tanur ashan v'lapid aish" (in 15:17) which

reminds us of the "amud anan & amud ha'aish" that protect
Bnei

Yisrael at the Red Sea and lead them through the desert
(see

Shmot 14:24).

     Finally see Breishit 15:6 - "v'he'emin b'Hashem",

parallel to Shmot 14:31 - v"hae'eminu b'Hashem uv'Moshe
avdo".

OTHER REASONS FOR SEVEN DAYS

B. See Chizkuni on Shmot 12:15 (in the middle of his
pirush)

where he explains that chag ha'matzot is specifically
seven

days to correspond to the seven days that each plague
lasted.

     Rambam in Moreh Nevuchim Part III chapter 43, in his

explanation of the various holidays, explains that if we
only

at matza (or sat in the Succah) for one or two days, the

change would not be noticed.  Only be eating matza (and
not

eating chametz) for a full seven days does it become clear
to

everyone that we are changing our routine to eat ONLY
matza -

and by doing so we recall the events of Yetziat Mitzraim.

A PARALLEL "ZACHOR V'SHAMOR"

C.   When we hear "zachor v'shamor", we immediately relate

these two commands with SHABBAT, for they are the two
opening

statements which introduce the mitzvah of shabbat in the
Ten

Commandments in Yitro (see Shmot 20:8) and Ve'etchanan
(see

Devarim 5:12).

     However, we find a similar pattern by chag ha'matzot:

When Bnei Yisrael first receive the mitzvah in Shmot we
find:

     "ZCHOR et ha'yom ha'zeh asher yatzata m'Mitzraim..."

(13:3)

compare with the mitzvah in Devarim:

     "SHMOR et chodesh ha'aviv, v'asita PESACH... shivat
yamim

tochal alav MATZOT..." (see 16:1-3)

Relate this to the above shiur.

     Note also the 'conflicting' reasons for shabbat in
the

Ten Commandment in Yitro & Ve'etchanan.

  "... Six days you shall work, but on the SEVENTH day you

  shall rest, in order that your ox and donkey may rest
and

  that your bondsman and the stranger may rest as well.

"CHUKAT OLAM..."

D. Notice in Parshat Emor (Vayikra 23) how each of the

agricultural mitzvot ends with the pasuk:

     "chukat olam l'doroteichem b'chol MOSHVOTEICHEM"

[Note this after the mitzvah of omer, shtei ha'lechem, yom

kippur, and succot!]

     Note however how succot is different, for it is
missing

"moshvoteichem". But look at the pasuk that follows! Can
you

now explain why!?

A YOM TOV FOR CHAG HA'MATZOT

E. One could understand the holiday on the seventh day as
the

primary holiday of chag ha'matzot (see Devarim 16:8) and
the

holiday on the first day of yom tov as the holiday of
'korban

Pesach'.  This could explain the need for two yom-tovim on

chag ha'matzot.  Relate this possibility to the above
shiur.

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