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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
SUKKOT: To KNOW, or to REMEMBER</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Wouldn't make more sense to celebrate Sukkot
during the month of Nisan instead of Tishrei?<BR> 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:<BR>" 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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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']! <BR>
<BR> 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"].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> 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'].<BR>* In the beginning
of the spring ['chag ha-aviv'] we celebrate our Exodus from Egypt = 'chag
ha-matzot'<BR>* During the grain harvest ['chag ha-katzir'] we celebrate the
giving of the Torah = 'chag shavu'ot'<BR>* During the fruit harvest [chag
ha-asif] we celebrate our dwelling in 'booths' in the desert = chag
ha-sukkot.</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR> 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". <BR> 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?<BR> 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!).</DIV>
<DIV> </DIV>
<DIV> 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.<BR> To explain why, we begin with a general distinction which
relates to the historical reason for celebrating all of the holidays.</DIV>
<DIV> </DIV>
<DIV>REMEMBERING 'WHAT', OR REMEMBERING 'WHY'<BR> 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. <BR>[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.]</DIV>
<DIV> </DIV>
<DIV> 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! <BR> 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!<BR> <BR>LIFE IN THE DESERT - A TRANSITION STAGE<BR>
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):<BR>"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..."<BR> (see Vayikra
23:43).</DIV>
<DIV> </DIV>
<DIV> 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.<BR> 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.</DIV>
<DIV> </DIV>
<DIV> 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:<BR>"All these mitzvot which I command you... keep in order that you
live... and inherit the Land...<BR>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...<BR>* "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...<BR> 've-yada'ta" et levavecha...'<BR>[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).</DIV>
<DIV> </DIV>
<DIV> 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. </DIV>
<DIV> </DIV>
<DIV> To support these introductory remarks, Moshe continues
by explaining why this 'testing period' was necessary:<BR>"...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...<BR>* 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...<BR>* Beware lest you
grow haughty and forget your God who took you out of Egypt...<BR>* Lest you say:
My own power and my own might have won this wealth for me.<BR>* Remember that it
is the Lord your God who gives you the power to get wealth..." (see
Devarim 8:7-19).</DIV>
<DIV> </DIV>
<DIV> 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. <BR> 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.</DIV>
<DIV> </DIV>
<DIV> This background provides us with a very logical reason for the
Torah's commandment to celebrate Sukkot on a yearly basis. <BR> 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!
</DIV>
<DIV> </DIV>
<DIV>THE MOST FITTING TIME OF THE YEAR<BR> This background also explains
the 'advantage' of celebrating Sukkot at the conclusion of the harvest
season.<BR> 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!</DIV>
<DIV> </DIV>
<DIV> 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.<BR> 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. <BR>[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!]</DIV>
<DIV> </DIV>
<DIV> 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.</DIV>
<DIV> </DIV>
<DIV>KNOWING SOMETHING - In the Biblical Sense<BR> 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.] <BR> 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.]
</DIV>
<DIV> </DIV>
<DIV> 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.]<BR> To emphasize this commandment, note again how the
Torah employs the verb lada'at to describe this intense
relationship:<BR>"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 ---<BR>"vi-yda'tem ki Ani
Hashem Elokeichem"- <BR>In order that you will know that I am the God who has
taken you out of Egypt" (see Shmot 6:6-7).</DIV>
<DIV> </DIV>
<DIV> 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.<BR> 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. <BR> 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).</DIV>
<DIV> </DIV>
<DIV> 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. </DIV>
<DIV> </DIV>
<DIV>WHY SEVEN DAYS?<BR> 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.<BR> * 7 days of chag ha-matzot in the spring;<BR> *
7 weeks until chag ha-shavu'ot;<BR> * 7 days of chag ha-sukkot</DIV>
<DIV> </DIV>
<DIV> 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. <BR> 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.<BR> </DIV>
<DIV> </DIV>
<DIV>FROM SUCCOT TO SHMINI ATZERET<BR> 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! <BR>
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.] <BR> 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.<BR> 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<BR>.<BR> chag
sameiach,<BR> menachem</DIV>
<DIV> </DIV>
<DIV> <BR>=========================<BR>FOR FURTHER IYUN &
some mini-shiurim</DIV>
<DIV> </DIV>
<DIV>A. FROM THE SUKKA TO THE HOUSE<BR> 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.]<BR>[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.]]</DIV>
<DIV> </DIV>
<DIV>B. PRI ETZ HADAR<BR> 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:<BR> 1) A tree that the 'taste of
its fruit' is the same as the 'taste of the tree'.<BR> 2) A fruit
that 'dwells on the tree' from year to year.<BR> (see Rashi 23:40
& Masechet Sukka 35a)</DIV>
<DIV> </DIV>
<DIV> 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.<BR> 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.<BR> 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.]<BR> 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.</DIV>
<DIV> </DIV>
<DIV>C KOHELET & the Harvest Season<BR> 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.</DIV>
<DIV> </DIV>
<DIV>D. VE-ACHALTA VE-SAVA'TA - & then what?<BR> 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.<BR> 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!<BR> Can
you explain the deeper meaning of the contrast between 've-achal ve-sava
ve-dashen' and 've-achalta ve-sava'ta u-beirachta'!?</DIV>
<DIV> </DIV>
<DIV> SOME ADDITIONAL MINI-SHIURIM<BR>I. FROM YOM KIPPUR TO
SUKKOT<BR> 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<BR> 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!).<BR> 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. <BR> 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.<BR> <BR> We can also relate
this to PART II of our shiur on Yom Kippur in regard to the deeper meaning of
kappara.<BR> 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.<BR> This thematic connection can help us understand many other
halachot and customs of Sukkot.<BR> 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).<BR> This pasuk clearly shows how the sechach of our sukka reflects
our dwelling under the Shchina.</DIV>
<DIV> </DIV>
<DIV>II. THE DOUBLE MUSSAF ON SUKKOT<BR> 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.<BR> If you
make a table of the korbanot for each holiday, you will notice an interesting
pattern:<BR> 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'.<BR> 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.<BR> 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.]<BR> 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.]<BR> However, the extra ayil & kevasim also require
explanation.<BR> 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.<BR> 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:<BR>
3 parim [2+1];<BR> 2 eilim [1+1];<BR> 14 kevasim
[7+7].</DIV>
<DIV> </DIV>
<DIV> 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.<BR> [Again we
find 49 [7x7] related to the shalosh regalim.]</DIV>
<DIV> </DIV>
<DIV> 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.<BR> This 'double nature' is reflected by the two
times in daily davening on Sukkot when we hold the lulav & etrog,
during:<BR>1) Hallel - to thank God for the harvest of the past year;<BR>2)
Hoshanot - to pray to God in anticipation of the new Year.</DIV>
<DIV> </DIV>
<DIV> Similarly, this 'double nature' may also reflect the two reasons that
Chazal [see Sukka 11b] give us for sitting in the sukka.<BR> 1) sukkot
mamash - real booths, to protect us from the sun.<BR> 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. <BR> 2) sukkot
kenegged ananei ha-kavod - representing God's Shchina which protected Bnei
Yisrael in the desert.</DIV>
<DIV> </DIV>
<DIV>III. NOT BY CHANCE<BR> Regarding for celebrating each of the
shalosh regalim.<BR> 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. </DIV>
<DIV> </DIV>
<DIV> 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:<BR> 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).
<BR> 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.] <BR> 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.<BR> <BR>THEMATIC
CONNECTIONS<BR> 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.] <BR> 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.<BR> 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.<BR> Recall how the Torah presented a double purpose for the
Exodus from Egypt:<BR> 1) to receive the Torah at Har Sinai<BR> "...
ta'avdun et Elokim ba-har ha-zeh" (see Shmot 3:12)<BR> 2) to inherit the
Land of Israel<BR> "…a’aleh etchem…el eretz zavat chalav
u-dvash"<BR> (see 3:17).<BR> [See TSC shiur on
Parshat Shmot.]</DIV>
<DIV> </DIV>
<DIV> 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.<BR> We discussed this aspect in detail in the above shiur.</DIV>
<DIV> </DIV>
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