[Par-lite] For Succot

Tue Sep 17 14:34:58 EDT 2013

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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

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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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