<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
<HTML><HEAD>
<META http-equiv=Content-Type content="text/html; charset=us-ascii">
<META content="MSHTML 6.00.6000.16414" name=GENERATOR></HEAD>
<BODY>
<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><SPAN class=406464910-08042007></SPAN><FONT face=Arial size=2>D<SPAN
class=406464910-08042007>ID PHARAOH REALLY CHANGE HIS MIND?</SPAN><BR><SPAN
class=406464910-08042007> A short shiur </SPAN>for shvii
shel Pesach</FONT></DIV>
<DIV><SPAN class=406464910-08042007><FONT face=Arial
size=2> [Followed by a second shiur on the topic of
Yom Tov on the Seventh Day]</FONT></SPAN></DIV>
<DIV><SPAN class=406464910-08042007><FONT face=Arial
size=2></FONT></SPAN> </DIV>
<DIV><FONT face=Arial size=2> We are all so familiar with the story of the
"kriyat Yam Suf" [the splitting of the Red Sea], that we rarely pay careful
attention to how the Torah tells that story.<BR> As the Torah
reading for 'shvii shel Pesach' includes that story, in the following shiur we
re-examine its details in attempt to better understand God's master strategy,
and possibly fulfill the commandment of "in order that you shall tell your
future generations how I made a mockery of the Egyptians..." (see Shmot 10:2).
<BR> <BR>INTRODUCTION<BR> According to the 'classic'
story of the Exodus, after the Tenth Plague, Pharaoh sets Bnei Yisrael free; but
only several days later, he 'changes his mind', gathers his army and chases
after them, only to drown in the sea during that pursuit.<BR> The story in
the Bible, however, is much more interesting, especially for those who enjoy
studying 'military strategy'.<BR> Let's begin our study with
what 'really happened' after the Tenth Plague - to show how Pharaoh never
granted Bnei Yisrael freedom (nor did Bnei Yisrael ask for
freedom).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THREE DAYS IN THE DESERT<BR> Recall from our
study of the story of the 'burning bush' in Parshat Shmot - how God never
instructed Moshe to demand freedom for the Jewish People. Rather, Moshe
was only supposed to request that Pharaoh allow the Jewish people to undertake a
'three day journey' into the desert, where they would worship their God.
[See Shmot 3:18-20 & 5:1-5.]<BR> Moshe was also instructed to warn
Pharaoh that, should he refuse this request, Egypt would be smitten with
terrible plagues.<BR>[See Shmot 5:3, as well as the warning to Pharaoh before
Plagues 1,2,4,5,7, & 8 in 7:14-16, 26-27; 8:16-17; 9:1-3, 13-18;
and 10:1-4.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, after the Tenth Plague - Pharaoh
is finally 'convinced' that Bnei Yisrael must worship their God in order to stop
the Plagues:<BR>"And it came to pass at midnight, and God smote the first born
of Egypt... then Pharaoh got up and called to Moshe and Aharon that night
saying:<BR>Get up and get out... and GO WORSHIP your God - "ke-daberchem" - as
you (originally / in 5:3) requested!<BR>Even your sheep and cattle take with
you, as you requested (in 10:26), and BLESS ME AS WELL..." (see
12:29-33).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Clearly, Pharaoh only grants Bnei Yisrael a
three-day journey to offer ‘korbanot’ - after all, that is all that Moshe ever
asked for! </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This background explains why the entire
Egyptian nation rushes Bnei Yisrael to leave Egypt as quickly as possible (see
12:33-34) - so they can sacrifice to their God as soon as possible to stop the
Plagues.<BR> This also explains why the Egyptians 'LEND'
[‘va-yish’alu’] Bnei Yisrael their finest wares, to encourage them to leave as
quickly as possible (see 12:35-36). As Bnei Yisrael are only taking a
'holiday leave’ to worship their God, the Egyptians have every reason to assume
they will return - and bring back what they had 'borrowed’. <BR>[This
topic was discussed in greater detail in our TSC shiur on Parshat Shmot - see <A
href="http://www.tanach.org/shmot/shmot1.pdf">www.tanach.org/shmot/shmot1.pdf</A>]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PHARAOH'S GREATEST WORRY<BR> If all that Bnei
Yisrael wanted was 'freedom to worship their God', why was Pharaoh so reluctant
to 'let them go'?<BR> Pharaoh's greatest fear was that Jewish People would
take over his country (either on their own, or with the help of Egypt's
enemies). It was for this reason that the enslavement began in the first
place (see Shmot 1:8-10)!<BR> Even had he heard 'rumors' that his Hebrew
slaves were plotting to emigrate to Canaan, he would not have believed
them. <BR>[Such an endeavor would have been almost suicidal, considering
the desert they would need to cross, and the nations of Canaan that they would
need to defeat (see Shmot 14:12 & 10:10, and Bamidbar
13:31-33).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Instead, Pharaoh assumed that
any request to go to the desert to worship God (or to emigrate to Canaan) was
simply a 'ploy' to hide the first step of a planned insurgency. Therefore,
he was quite adamant about not allowing this 'three day journey'. And even
when he finally granted partial permission (after some of the plagues) - he made
every effort to keep some safeguard against an insurgency (like leaving the
women & children behind / see Shmot 10:7-11). [Clearly, Pharaoh was
also worried about losing his work force, even for a short amount of time - but
his greatest fear was an insurgency.]<BR>
<BR> With this background in mind, let's follow the events
that transpire after the Exodus, as Bnei Yisrael begin their supposed 'three
days journey' into the desert'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY ONE : From Raamses to
Succot<BR> The first day of this journey is clearly recorded
in Sefer Shmot: "And the children of Israel traveled from Raamses to Succot,
approx. 600,000 men..." (see 12:36). There, they baked their dough as
'matza', and received numerous commandments concerning how future generations
must remember these events. [See 12:36 thru 13:16.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY TWO: From Succot to
Eitam<BR> Parshat Beshalach opens by describing the direction
of their travel (i.e. not towards Canaan [northeast], but rather towards Yam Suf
[apparently southeast] - towards the desert as they requested). See
13:17-18.<BR> Note however, how the Torah also informs us that
Bnei Yisrael were also armed during this journey:<BR>
"...v'chamushim yatzu Bnei Yisrael m'eretz mitzraim"<BR>
[see 13:18]<BR>Then, we are informed
concerning what happened on day two:<BR>"And they traveled from Succot and
encamped in Eitam - located at the edge of the desert." (see
13:20)<BR> <BR> So far, it seems as this journey is
following Bnei Yisrael's request to travel a three day distance into the
desert. Days one and two of this journey, they are still in Egypt - but
marching towards the desert. After two days, they have reached the border
between Egypt and the desert, and the assumption is that on day three - they
would continue this journey into the desert, and find the proper place to
worship God.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAY THREE - A SURPRISE
MANEUVER!<BR> The opening psukim of chapter 14 contain details
that are key to understanding how the story unfolds; let's read them carefully -
as God suddenly commands Moshe to 'turn around' and travel back towards
Egypt!:<BR>"And God spoke to Moshe saying - Speak to Bnei Yisrael - instructing
them to TURN AROUND and set up camp in front of Pi-ha'Chirot, between Migdol and
the [Red] Sea...setting up camp next to the sea..." (see
14:1)<BR> <BR> This command apparently comes as a total
surprise to Bnei Yisrael (and even to Moshe) - for instead of continuing into
the desert, as everyone expected, God now instructs the nation to return towards
Egypt!<BR> Fortunately, God does explain the purpose of this
maneuver (apparently only to Moshe) in the next pasuk. As you read 14:2,
note how God is still speaking to Moshe (and not Pharaoh to his
servants!). In other words, 14:2-3 should be read as a continuation of the
command that began in 14:1:<BR>"[so that] Pharaoh will say about Bnei Yisrael -
"nevuchim heym b'aretz" - they are 'unsettled' in the land, "sagar aleihem
ha'midbar" - the desert has them 'closed in'. And [thus (or then!)] I will
harden Pharaoh's heart and he will chase after them..." (see
14:2-3)<BR>[We have translated "navoch" as unsettled, not as 'lost' - for
"navoch", as in "moreh nevuchim" does not imply someone who is lost, but rather
someone who is 'confused' / perplexed or unsettled with his
thoughts.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It is important to pay attention to every
detail in this pasuk, for it explains the reason for this sudden 'change of
plan'.<BR> God explains (to Moshe) why he wants Bnei Yisrael to turn around
and re-locate their camp by the sea - in order to entice Pharaoh to 'change his
heart' a chase after Bnei Yisrael (or basically to declare war).<BR> Let's
explain now how this maneuver will cause Pharaoh to launch an immediate (but
careless) military attack.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THEY'RE NOT GOING TO THE DESERT!<BR> The first
(and primary) affect of this 'turn around' maneuver, is to cause Pharaoh to
conclude that Bnei Yisrael are NOT continuing into the desert. In other
words, had Bnei Yisrael continued on day three from Eitam to the desert, there
would have no reason for him to launch an attack. Instead - it is because
they don't go to the desert, but rather stay in Egypt - that he decides to
attack them.<BR> The reason why is simple. The only reason why
Pharaoh allowed them to embark on this 'three day journey', was so that they
could worship their God in the desert. By returning on 'day three' towards
Egypt - Pharaoh will conclude that Bnei Yisrael have no true intention of going
to the desert. Instead, it will convince him that his original fear was
true - that his Hebrew slaves are planning to turn around and take over Egypt -
or at least to declare their own independence in southern Egypt!<BR>[What
happens is rather interesting, for it turns out that Pharaoh chases after Bnei
Yisrael because they don't leave Egypt!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHAT CAN PHARAOH DO?<BR> Faced with this
predicament, and convinced that he has been duped - what can Pharaoh do?
They longer he would wait, the more time Bnei Yisrael would have to organize
their army and set up a perimeter defense around their new [temporary]
settlement area. The sooner Pharaoh could mount an attack, the better his
chances of quelling this 'rebellion'. <BR> This explains
what God tells Moshe in 14:2. Not only will Pharaoh and his servants be
convinced (by Bnei Yisrael turning around) that they have no intention of going
to the desert - but God himself also gives Pharaoh two good reasons why to
launch an immediate attack:<BR> 1) "nevuchim heym b'aretz"
-<BR>They are [still] 'unsettled' in the land (of Egypt) - implying that soon
they will be more organized - but in the meantime, they are not yet prepared for
battle.<BR> <BR> 2) "sagar aleihem ha'midbar"
-<BR> The desert has them 'closed in' - <BR>Hence, from a military
point of view, the Hebrews are in weak military position; they have nowhere to
run away to, and their backs are to the sea.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> These two additional considerations cause
Pharaoh not only to attack, but more important to attack immediately (and
possibly carelessly) - falling right into God's trap, for God wanted to entice
Pharaoh (the 'super-power') to enter a war - against a 'supposed enemy' - who
had no real intention of ever attacking.<BR>[This is an example of how God
'hardens Pharaoh's heart, by giving him a 'tiny window' - a reason for him to
make his own unwise decision.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To support this interpretation,
let's pay careful attention to what Pharaoh does say when he first hears about
this maneuver:<BR>"And it was told to Pharaoh that the people ran away, and the
heart of Pharaoh and his servants changed and they said - What have we done, for
we have sent Israel away from serving us" (see 14:5).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> According to the 'classic' story of the
Exodus, it is almost impossible to explain this verse, for how could it be that
Pharaoh was told that the people 'ran away' - he himself sent they
away!<BR> However, according to our explanation, this verse
makes perfect sense, for Pharaoh was not told that the people 'ran away' from
Egypt. Rather, he was told that they were going to the desert not to
worship God, as they promised, but to set up their own camp within Egypt - and
hence they 'ran away from slavery' - and that's exactly what they say about Bnei
Yisrael in the second half of the pasuk.<BR> This also explains the next
pasuk:<BR>"And he ordered his chariot, and took his men with him, then took six
hundred of his best chariots, and ALL the chariots of Egypt, and officers over
all of them..."</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Notice how this pasuk describes a quick
mobilization of the entire Egyptian army, to launch an immediate attack against
Bnei Yisrael. Pharaoh falls right into God's trap.<BR> Within a short
time, Pharaoh will fall for God's next 'trap', by carelessly following Bnei
Yisrael into the Sea - but making his own military blunder.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As we explained in our shiur on Parshat Shmot
- Egypt declares war against Israel. Egypt loses the battle. The
'possessions' of the Egyptian that Bnei Yisrael had borrowed from Egypt have now
become 'nationalized' - and God has fulfilled yet another stage of His promise
at "brit bein ha'btarim":<BR> Bnei Yisrael receive their
"rechush gadol."<BR>Egypt - the nation that enslaved another - is
punished.<BR> (see Breishit 15:13-14).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Bnei Yisrael, impressed by the greatness of
their God (and new master), will now continue on their journey into the desert -
to receive the Torah on Har Sinai. Those laws will become their guide for
establishing God's model nation in the land of Canaan.<BR> It
is God's hope that by remembering this experience, Bnei Yisrael will eternally
act with a higher ethical standard than their Egyptian oppressors.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> chag
samayach,<BR> Menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>*************************************************************<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>*************************************************************</DIV>
<DIV> </DIV>
<DIV> for SHVII SHEL
PESACH<BR>
[revised 5765]</DIV>
<DIV> </DIV>
<DIV> We are all familiar with the historical reason
for<BR>celebrating the 'seventh day of Passover' - for (according to<BR>the
Midrash) the miracle of the splitting of the Red Sea took<BR>place seven days
after Bnei Yisrael left Egypt.<BR> Yet, to our surprise,
that reason never appears in the<BR>Chumash. In fact, the Torah simply
commands that we eat matza<BR>for seven days, and then to make a special
celebration on that<BR>last day, without explaining why. [See Shmot
13:3-7.]<BR> In regard to other Jewish holidays, SEVEN
also seems to<BR>be a 'magic' number. Not only is Pesach is 'seven' days;
we<BR>also count 'seven' weeks to Shavuot; then in the 'seventh'<BR>month - we
celebrate several holidays including the 'seven-<BR>day' holiday of
Succot!<BR> So why do so many holidays revolve around
the number<BR>seven? It is simply because there are seven days in a
week?<BR> In the following shiur we attempt to answer
this<BR>question, as we search for a thematic connection between
the<BR>'historical' reasons for the holidays and the agricultural<BR>seasons
when they are celebrated.</DIV>
<DIV> </DIV>
<DIV><BR>INTRODUCTION<BR> In general, we are usually
more familiar with the<BR>historical reasons for the holidays more than
their<BR>agricultural perspective. For example, on Pesach
we<BR>commemorate the Exodus from Egypt, on Shavuot - the giving of<BR>the
Torah, and on Succot - God's special providence during our<BR>forty-year sojourn
in the desert.<BR> In regard to the historical reason
for celebrating the<BR>'seventh day of Passover', the Midrash informs us that
the<BR>miracle of "kriyat Yam Suf" [the splitting of the Red Sea]<BR>took place
seven days after Bnei Yisrael left Egypt. [See<BR>Mechilta quoted by Rashi
on Shmot 14:5..]<BR> [Hence, our custom to read "shirat ha'yam" (Shmot
chapters<BR> 14 & 15) for the Torah reading on "shvii shel
Pesach".<BR> See also Ibn Ezra on 12:15-16, where he takes for
granted<BR> that the reason for the seven days of chag ha'matzot
is<BR> because "kriyat yam suf" took place seven days after Bnei<BR>
Yisrael left Egypt, even though it's not clear how he<BR> reaches that
conclusion.]</DIV>
<DIV> </DIV>
<DIV> Nonetheless, the Torah itself never connects the
events<BR>of "kriyat Yam Suf" with the seventh day of Passover.
In<BR>fact, the Torah first discusses these seven days in Shmot<BR>chapter 12
(see 12:15-20 and 13:3-8) way before the miracle of<BR>the splitting of the Red
Sea , as detailed in chapter 14, ever<BR>took place!<BR> [This does not
mean that "kriyat yam suf" did not happen on<BR> "shvii shel pesach"; we
are simply suggesting that there may<BR> be a different, or at least an
additional reason for the<BR> seven day length of the holiday. (For
a discussion of when<BR> and how the events of "kriyat yam suf" took
place, see TSC<BR> shiurim on Parshat Shmot and Beshalach.)]</DIV>
<DIV> </DIV>
<DIV> Therefore, if we follow the 'simple meaning' of the text,<BR>there
should be an independent reason for the celebration of<BR>these SEVEN days,
unconnected to the historical events of the<BR>miracle at the Red
Sea<BR> In our shiur, we will search for that reason by
examining<BR>several additional instances (later on in Chumash) where
the<BR>Torah presents the laws of Passover within the wider framework<BR>of the
three pilgrimage holidays [="shalosh regalim"].</DIV>
<DIV> </DIV>
<DIV>THE BIBLICAL NAME FOR 'SHVII SHEL PESACH'<BR> In our introduction, we
have referred to this holiday by its<BR>popular name - "shvii shel Pesach" [lit.
the seventh day of<BR>Passover]. However, to be 'Biblically correct', the
proper<BR>name for this holiday should be the seventh day of
"chag<BR>ha'matzot". Let's explain why:<BR> Technically speaking,
Passover (in the Bible) is only a 'one-<BR>day' holiday - beginning on the 14th
of Nisan in the<BR>afternoon, and ending on the 15th in evening - when the
korban<BR>Pesach is offered (see Shmot 12:3-14). In addition to
this<BR>holiday, the Torah also commands that we eat matza (and don't<BR>eat
"chametz") for the next seven days (see 12:15-20, see also<BR>Vayikra 23:5-7 and
Bamidbar 28:16-18!). Therefore, we refer<BR>to this holiday as "chag
ha'matzot", and hence the celebration<BR>of the final day should be called
"shvii shel chag ha'matzot".<BR> [Note that in tefilah, the name of the
holiday is chag<BR> ha'matzot - and not chag ha'Pesach.]</DIV>
<DIV> </DIV>
<DIV>THE SHALOSH REGALIM IN PARSHAT MISHPATIM<BR> Even
though the seven days of "chag ha'matzot" are first<BR>mentioned independently
in Parshat Bo, and apparently as part<BR>of an historical holiday; in Parshat
Mishpatim they are<BR>presented once again - but this time as the first of a set
of<BR>three agricultural holidays:<BR> "Three times a year you shall hold
a festival for Me.<BR> Keep:<BR> *
CHAG HA'MATZOT - SEVEN days you shall eat matza as I<BR> have commanded
you [i.e. in Parshat Bo 12:15-10 & 13:2-8] at<BR> its set time in the
[first] month of the spring ["chodesh<BR> ha'aviv"] - for in [that month]
you left Egypt...<BR> <BR> * CHAG HA'KATZIR [the
Harvest holiday] - the first grain<BR> of your labor from what you sow in
the field, and<BR> <BR> * CHAG HA'ASIF [the
Fruit Harvest holiday] when you<BR> gather in the fruits of your toil from
the field.<BR> <BR> * THREE TIMES a year, all your
males shall appear before<BR> the Lord -
Hashem..."<BR> (see
Shmot 23:14-17)</DIV>
<DIV> </DIV>
<DIV> Review these psukim once again, noting how they present
the<BR>"shalosh regalim" as a unit, and how the names of each holiday<BR>focus
primarily on its agricultural aspect. Furthermore,<BR>these holidays are
described solely by their 'seasonal' date,<BR>without even mentioning the
precise lunar date.<BR> It's rather obvious how each of these three
holidays<BR>corresponds to a critical time in the agricultural year in
the<BR>land of Israel:<BR> (1) a spring holiday [chag ha'matzot, b'aviv] -
when the<BR>fruit trees blossom, and the grain begins to ripen.<BR> (2)
the grain harvest holiday [chag ha'katzir - early<BR>summer] - when most of the
barely and wheat harvest is<BR>complete<BR> (3) the fruit-gathering
holiday [chag ha'asif - late summer]<BR>- after most of the grapes, figs, and
dates have been<BR>gathered.<BR> <BR> These seasons are especially
important in the Land of<BR>Israel, where it rains only in the winter, and hence
its<BR>produce is harvested only once a year (during the summer).<BR> For
example, all of the grain that will be consumed during<BR>the course of the year
is harvested during a short time,<BR>between the late spring and early
summer. If that grain<BR>harvest fails, a famine will likely result, for
the grain will<BR>not grow again until the next spring.<BR> Similarly, the
trees bear their fruit only once a year,<BR>towards the end of the summer.
If that short fruit harvest<BR>season fails, the next crop will not grow until
the next year.<BR> <BR> Based on these observations, it appears that
these "shalosh<BR>regalim" are simply 'agricultural' holidays, not
very<BR>different than holidays found in the culture of other
nations,<BR>especially in agrarian societies.<BR> So why are they 'special
times' for God's 'special nation'?<BR> <BR>THE 'DANGER' OF WORKING THE
LAND<BR> In ancient societies, it was very common to
relate the<BR>success or failure of crops (or agriculture in general) to
a<BR>pantheon of gods who controlled the various powers of nature.<BR>For
example, historians inform us that the ancient Canaanites<BR>believed in a god
who controlled the rain - known as Baal; and<BR>another who controlled
fertility, known as Ashera.<BR> Recall as well that God had taken Bnei
Yisrael out of Egypt<BR>in order that they would conquer the Land of Canaan,
and<BR>establish therein a special nation that would represent Him.<BR>Towards
that purpose, God brought Bnei Yisrael to Har Sinai,<BR>where they entered a
covenant and received a complete set of<BR>laws that would guide their behavior
in the Land of Israel -<BR>which include the laws in Parshat Mishpatim!
Therefore, we<BR>should not be surprised to find laws in the Torah that
relate<BR>to the danger of following other gods, especially in relation<BR>to
the agriculture of the land.<BR> Even though God had proven His existence
to His people via<BR>the miracles of the Exodus, and by providing for
their<BR>physical needs in the desert with the manna (& water);
there<BR>remained a serious fear that this belief would wane once the<BR>nation
conquered the land, and their livelihood became<BR>dependent instead on
cultivation of the land. This included<BR>the reasonable fear that Bnei
Yisrael would follow the local<BR>customs of the other peoples living in Eretz
Canaan, and begin<BR>to worship other gods.</DIV>
<DIV> </DIV>
<DIV>THE SHALOSH REGALIM & AGRICULTURE<BR> With this
in mind, let's consider the transition pasuk<BR>(23:13) in Parshat Mishpatim
that introduces the laws of the<BR>"shalosh regalim". Recall how Parshat
Mishpatim presented a<BR>complete unit of both civil and ethical laws, that
began back<BR>in chapter 21 (see Shmot 21:1 thru 23:12/ see also TSC shiur<BR>on
Parshat MIshpatim). At the conclusion of that unit, we<BR>find a short
'summary phrase', followed by a very interesting<BR>additional
command:<BR> "... and ALL [these mitzvot] which I have told you be
sure<BR> to keep, and the NAMES of other gods do not mention;
their<BR> names should not be heard on your lips. - "shalsoh
regalim"<BR> - you shall celebrate [instead] for Me!... (see
23:13-14)</DIV>
<DIV> </DIV>
<DIV> Note how immediately after this summary phrase (in 23:13)<BR>God
warns Bnei Yisrael: 'DO NOT even mention the NAMES of<BR>these other gods (and
certainly don't worship them), instead -<BR>celebrate before God three times a
year - during these three<BR>critical times of the agricultural
year!<BR> Clearly, these 'NAMES of other gods' refer to
the<BR>'agricultural gods' such as the Canaanite gods of Baal
and<BR>Ashera. This would explain why the laws of the "shalosh<BR>regalim"
that follow focus on how God expects His nation to<BR>celebrate these
agricultural holidays. Let's examine those<BR>psukim once again to
identify the primary mitzvah associated<BR>with these holidays:<BR> "Three
times a year you shall hold a festival for Me. Keep<BR> (1)
CHAG HA'MATZOT - SEVEN days you shall eat MATZA... in<BR> the
[first] month of the SPRING ["chodesh ha'aviv"] - for<BR> in
[that month] you left Egypt...<BR> (2) CHAG HA'KATZIR [the
Harvest holiday] - the first<BR> [grain] of your labor from
what you sow in the field, and<BR> (3) CHAG HA'ASIF [the Fruit
Harvest holiday] when you<BR> gather in the fruits of your
toil from the field.<BR> THREE TIMES a year, all your males shall appear
before the<BR> Lord - Hashem..." (Shmot
23:14-17)<BR> [Later in Devarim 16:1-17, in
a parallel passage, the<BR> Torah explains
that this "aliyah la'regel" must take<BR>
place "ba'Makom asher yivchar Hashem" - or better
known<BR> as the bet ha'Mikdash in
Jerusalem.]</DIV>
<DIV> </DIV>
<DIV> Clearly, the primary mitzvah that links all of
these<BR>holidays together is the obligation to 'visit' [lit. 'to be<BR>seen']
by God - what we refer to as "aliyah la'regel".<BR> At each of these three
critical times of the agricultural<BR>year, the Torah obligates us to 'visit
God'.<BR> Apparently, God wants Bnei His nation to
gather at His<BR>Temple during these critical times of the agricultural year
-<BR>not only to thank God for their harvest, but also as a<BR>preventive
measure to make sure that Bnei Yisrael would not<BR>worship other gods at these
key times of agricultural year.</DIV>
<DIV> </DIV>
<DIV> A similar fear is spelled more explicitly in
Sefer<BR>Devarim, also in relation to Bnei Yisrael's imminent entry<BR>into the
land:<BR> "And it shall be, when God shall bring you into the
land<BR> which He swore unto thy fathers...., and give you great
and<BR> goodly cities, which you did not build... and cisterns
hewn<BR> out, which thou the didst not hew, vineyards and olive-<BR>
trees, which you did not plant, and you shall eat and be<BR>
satisfied--<BR> then beware lest thou forget HASHEM, who brought you out
of<BR> the land of Egypt....<BR> Do not go after other gods, of the
gods of the peoples that<BR> are round about you.... lest the anger of God
be kindled<BR> against you..." (see Devarim 6:10-15, see also
8:1-15!)</DIV>
<DIV> </DIV>
<DIV> Based on this interpretation, there is ample
reason to<BR>celebrate these three pilgrimage holidays, even had
no<BR>significant events taken place in Jewish history during those<BR>times of
the year. Nonetheless, the Torah goes out of his way<BR>to emphasize how
Bnei Yisrael must remember their Exodus -<BR>specifically in the spring:
Recall Moshe Rabeinu's first<BR>speech to Bnei Yisrael, immediately after they
left Egypt and<BR>camped in the desert:<BR> "And Moshe said to the people:
'Remember this day that you<BR> are leaving Egypt... today you are leaving
in the month of<BR> the SPRING. [Hence,] when you come to Israel...
keep this<BR> custom in this month. Seven days eat
matza..."<BR> [See Shmot 13:3-6, note also Devarim
16:1-2.]<BR> <BR> Therefore, it would only be logical to conclude
that it was<BR>not simply incidental that God took Bnei Yisrael out of
Egypt<BR>in the spring. Rather, it appears that God
intentionally<BR>wanted our annual celebration of the Exodus to coincide
with<BR>the beginning of the spring. In fact, God seems to
have<BR>orchestrated those events, to make sure that our holiday
of<BR>redemption would fall out in the spring!<BR> With
this mind, let's return now to the 'seven' days of<BR>"chag ha'matzot", and
attempt to explain why this<BR>'historical/agricultural holiday' should last
seven days.</DIV>
<DIV> </DIV>
<DIV>WHY SEVEN?<BR> Considering that the agricultural
holidays relate to<BR>'nature' and its yearly cycle of fruit production, the
Torah<BR>demands that we relate these powers of nature to the one God<BR>who
created them. But how do we express this belief?<BR> Recall from our
shiur on Parshat Breishit how we explained<BR>that this very point was the
primary message of the first<BR>chapter of Sefer Breishit. The Torah's use
of the name<BR>'Elokim' to describe God, even though it is written in
the<BR>plural form [lit. all of the powers], emphasized how all the<BR>'powers
of nature' that appear to work independently - are<BR>truly the work of one
God. Stage by stage, the organized<BR>world of nature was created by
Elokim, one day at a time - for<BR>six days. By keeping Shabbat, once
every seven days, we<BR>remember this point; and by refraining from work (or
any<BR>'creativity'), we show our belief that it was God Himself who<BR>created
nature and continues to oversee it.<BR> From this perspective, any time in
the Bible where we find<BR>'seven days', it would be safe to assume that it
relates in<BR>some manner to that same concept that there is only one
God,<BR>and He is the true power behind all the phenomena that we<BR>refer to as
nature.<BR> This can explain why "chag ha'matzot" is celebrated
for<BR>seven days, in the beginning of the spring. By celebrating<BR>for
'seven days' at the beginning of the spring when nature<BR>blossoms in full
force, and then counting 'seven weeks' until<BR>the grain harvest is complete;
and then celebrating yet<BR>another 'seven days' and the conclusion of the fall
fruit<BR>harvest - we relate all these phenomena of nature to
God<BR>Himself.<BR> [Note how almost every ancient [and even modern]
culture<BR> relates its prosperity to powers of various gods. In<BR>
Judaism, we declare that there is only one God, and our<BR> prosperity is
a function of His will. (See Devarim 11:10-<BR> 21!)]</DIV>
<DIV> </DIV>
<DIV>THE SHALOSH REGALIM IN EMOR<BR> To support this
explanation, let's take a look at how the<BR>holidays are presented in Parshat
Emor.<BR> In our study of Parshat Emor (Vayikra chapter
23), we<BR>noticed how each of the "shalosh regalim" included a special<BR>law
that relates to agricultural, and the specific season of<BR>each
holiday.<BR> On chag ha'matzot - the OMER offering / see
23:9-14;<BR> from the first barely harvest, the
first grain to ripen.</DIV>
<DIV> </DIV>
<DIV> On Shavuot - the SHTEI HA'LECHEM / see
23:15-21;<BR> an offering
brought from the first wheat harvest.</DIV>
<DIV> </DIV>
<DIV> On Succot - the ARBA MINIM [four species] / see
23:39-41;<BR> the lulav,
etrog, hadas and aravot are waived</DIV>
<DIV> </DIV>
<DIV> Note also how in each of these mitzvot the holiday
itself<BR>is referred to as a 'shabbat' or 'shabbaton'! [See
23:11,15,&<BR>39!] One could suggest that the Torah's use of the
word<BR>'shabbat' to describe these holidays also relates back to<BR>"shabbat
Breishit" and the creation of nature in seven days.<BR> [See the TSC shiur
on Rosh ha'Shana which discussed the<BR> agricultural aspect of Rosh
ha'Shana & Yom Kippur as well,<BR> i.e. the beginning of the autumn
rain season.]</DIV>
<DIV> </DIV>
<DIV> As we would expect, each special mitzvah relates
to the<BR>specific time of the agricultural year in which it falls.</DIV>
<DIV> </DIV>
<DIV>THE SHALOSH REGALIM IN SEFER DEVARIM<BR> Finally,
the Torah's presentation of the "shalosh<BR>regalim" in Parshat Re'ay (see
Devarim 16:1-16), also<BR>emphasizes agriculture as a primary theme of these
holidays,<BR>as well as the number seven:<BR> Its opening phrase reminds
us to "keep the month of the<BR>SPRING - and celebrate Passover". Then, we
are commanded to<BR>eat matza for the SEVEN days that follow the Passover
offering<BR>(see 16:3). Then, note how Sefer Devarim then presents
the<BR>mitzvah to celebrate the seventh day of "chag ha'matzot" in a<BR>manner
very similar to the mitzvah of Shabbat:<BR> "Six days you shall eat
matzot, and on the SEVENTH DAY there<BR> shall be an ATZERET [a gathering]
for the Lord your God, you<BR> shall not do any
work."<BR> (see Devarim 16:8, compare w/Shmot 20:8-10)</DIV>
<DIV> </DIV>
<DIV> Similarly, Shavuot as well is presented as
follows:<BR>"Count SEVEN weeks from the beginning of your
grain<BR>harvest..." While Succot begins with: "Keep the holiday
of<BR>Succot for SEVEN days, when you gather your
harvest..."<BR> Once again, we find thanking God for our
produce, and the<BR>number seven, as the primary theme of the "shalosh
regalim".</DIV>
<DIV> </DIV>
<DIV>BACK TO HISTORY<BR> Based on our above explanation,
it appears that the<BR>agricultural seasons alone provide reason enough to
celebrate<BR>before God on the "shalosh regalim".. So why must each
holiday<BR>include a historical aspect as well?<BR> The
reason why may be quite fundamental. As we explained<BR>above, God
intentionally planned for Am Yisrael to leave Egypt<BR>in the spring - but we
did not explain why.<BR> One could suggest that by
celebrating our redemption and<BR>freedom in the spring, Bnei Yisrael will
better appreciate<BR>what our freedom is all about. As spring fills the
air with<BR>hope and high expectations [what we call 'spring fever']
and<BR>signals the beginning of a new season; we must assess the<BR>appreciation
of our freedom as well. By remembering how (and<BR>why) God granted us our
freedom - we become inspired, for it<BR>enables tremendous opportunities (&
raises our hopes) for<BR>national and spiritual growth. It's a 'new start'
- with all<BR>its excitement and potential, if nurtured
properly!<BR> The celebration of our redemption from
Egypt in the<BR>spring may reflect this very purpose. Yetziat Mitzraim can
be<BR>understood as the initial stage in a long and complex<BR>historical
process leading towards the next two key stages of<BR>our national
destiny:<BR> * Matan Torah - the giving of the laws at
Har Sinai -<BR> which we celebrate on
SHAVUOT; and<BR> * Entering the Promised land - where
the nation will be<BR> established -
which we celebrate on SUCCOT.</DIV>
<DIV> </DIV>
<DIV> Furthermore, by adding historical significance to
key<BR>agricultural times of the year, the Torah helps us recognize<BR>that the
same God who oversees our national history [i.e. who<BR>performed the miracles
of Exodus etc.] is also the same God<BR>who oversees nature (and will provide
the produce of the<BR>land).<BR> [In our previous shiurim on Shavuot and
Succot, we discussed<BR> the connection between those holidays and their
agricultural<BR> time of the year as well. It should be noted the
Torah<BR> itself only provides historical reasons for chag
ha'matzot<BR> and succot. However the historical reasons for
Shavuot<BR> [Matan Torah] and Yom Kippur [the second luchot] are
rather<BR> obvious. (The question is actually quite the opposite,
i.e.<BR> why doesn't Chumash mention explicitly the rather
obvious<BR> historical connection?) Therefore, it only makes sense
that<BR> Chazal would assume that the seventh day of chag
ha'matzot<BR> should have historic significance as well, and "kriyat
yam<BR> Suf" becomes the most obvious candidate.]</DIV>
<DIV> </DIV>
<DIV>BACK TO KRIYAT YAM SUF<BR> One could even suggest a
thematic connection between the<BR>historical event of the splitting of the Red
Sea and the<BR>seventh day of chag ha'matzot. From an
agricultural<BR>perspective, the spring marks a new beginning, and
clearly<BR>marks a new start. In a similar manner we can view the
events<BR>of "Kriyat Yam Suf".<BR> Recall how Bnei Yisrael, expressed
their fear of the<BR>Egyptians as they felt that they had been trapped at the
Red<BR>Sea:<BR> "As Pharaoh drew near, Bnei Yisrael lifted their eyes
and<BR> saw the Egyptians advancing. Greatly frightened, Bnei<BR>
Yisrael cried out... saying: 'Were there not enough graves<BR> in Egypt
that you brought us to die in the desert?<BR> ... Is this not what
we told you back in Egypt - LEAVE US<BR> ALONE and let us serve Egypt...
Moshe calmed the people<BR> saying: 'Have no fear... for in the MANNER
which you view<BR> Egypt today, you will no longer see them in this way
ever<BR>
again..."<BR> [See
14:10-14 (and previous shiur on Be'shalach).]</DIV>
<DIV> </DIV>
<DIV> Up until that point in their history, Bnei Yisrael still<BR>viewed
themselves as subservient to Egypt. That was the only<BR>existence that
they ever experienced. The miracle of "kriyat<BR>Yam Suf", just like the
spring, marked a new beginning for the<BR>nation of Israel, as they now march
into the desert, totally<BR>cut off from their Egyptian masters.</DIV>
<DIV> </DIV>
<DIV>FREEDOM FOR SERVITUDE<BR> What would Bnei Yisrael do with
their freedom?<BR> Would they wisely reap its 'fruits' - to
properly serve God?</DIV>
<DIV> </DIV>
<DIV> During the seven weeks of intense experiences in the
desert,<BR>from the Exodus until they arrive at Har Sinai, God<BR>consistently
'tests' the His people, preparing them for the<BR>challenge of Matan
Torah.</DIV>
<DIV> </DIV>
<DIV> Just as it will take another seven weeks from the
early<BR>spring barley harvest ("omer") until we can reap the fruits of<BR>our
wheat harvest ("shtei ha'lechem") in the early summer - it<BR>will take us seven
weeks of preparation, to internalize the<BR>spiritual message of Passover -
until we are ready once again<BR>to re-accept the covenant at Har Sinai on
Shavuot. That in<BR>itself would be reason enough to set aside a special
holiday<BR>[an "Atzeret"/ see Devarim 16:8] on "shvii shel Pesach" -
to<BR>contemplate the purpose of our freedom - and a sense of<BR>direction for
the year that has just begun.<BR> Something to think about
when counting Sefirat ha'omer!</DIV>
<DIV> </DIV>
<DIV>
chag
samayach,<BR>
menachem</DIV>
<DIV> </DIV>
<DIV>FOR FURTHER IYUN<BR>=================</DIV>
<DIV> </DIV>
<DIV>BACK TO BRIT BEIN HA'BTARIM<BR>A. In our shiurim on chag ha'matzot and
Magid, we discussed<BR>the thematic connection between the process of
Yetziat<BR>Mitzraim, and God's original covenant with Avraham Avinu -<BR>brit
bein ha'btarim - which already forecasted that process of<BR>enslavement and
redemption. With that background, one could<BR>view the manner by which
Bnei Yisrael crossed thru the Red Sea<BR>as thematically parallel to that
covenant.<BR> The most basic parallel is simply passing
in between two<BR>parts (see also Yirmiyahu 34:18!) as a symbol of entering
into<BR>a covenant. Note also the word "gezarim" (split into two<BR>parts) as it
is used in Breishit 15:17 and Tehillim 136:13 (in<BR>a description of "kriyat
yam suf".<BR> Note also "tanur ashan v'lapid aish" (in
15:17) which<BR>reminds us of the "amud anan & amud ha'aish" that protect
Bnei<BR>Yisrael at the Red Sea and lead them through the desert (see<BR>Shmot
14:24).<BR> Finally see Breishit 15:6 - "v'he'emin
b'Hashem",<BR>parallel to Shmot 14:31 - v"hae'eminu b'Hashem uv'Moshe
avdo".</DIV>
<DIV> </DIV>
<DIV>OTHER REASONS FOR SEVEN DAYS<BR>B. See Chizkuni on Shmot 12:15 (in the
middle of his pirush)<BR>where he explains that chag ha'matzot is specifically
seven<BR>days to correspond to the seven days that each plague
lasted.<BR> Rambam in Moreh Nevuchim Part III chapter
43, in his<BR>explanation of the various holidays, explains that if we
only<BR>at matza (or sat in the Succah) for one or two days, the<BR>change would
not be noticed. Only be eating matza (and not<BR>eating chametz) for a
full seven days does it become clear to<BR>everyone that we are changing our
routine to eat ONLY matza -<BR>and by doing so we recall the events of Yetziat
Mitzraim.</DIV>
<DIV> </DIV>
<DIV>A PARALLEL "ZACHOR V'SHAMOR"<BR>C. When we hear "zachor
v'shamor", we immediately relate<BR>these two commands with SHABBAT, for they
are the two opening<BR>statements which introduce the mitzvah of shabbat in the
Ten<BR>Commandments in Yitro (see Shmot 20:8) and Ve'etchanan (see<BR>Devarim
5:12).<BR> However, we find a similar pattern by chag
ha'matzot:<BR>When Bnei Yisrael first receive the mitzvah in Shmot we
find:<BR> "ZCHOR et ha'yom ha'zeh asher yatzata
m'Mitzraim..."<BR>(13:3)<BR>compare with the mitzvah in
Devarim:<BR> "SHMOR et chodesh ha'aviv, v'asita
PESACH... shivat yamim<BR>tochal alav MATZOT..." (see 16:1-3)</DIV>
<DIV> </DIV>
<DIV>Relate this to the above shiur.<BR> Note also the
'conflicting' reasons for shabbat in the<BR>Ten Commandment in Yitro &
Ve'etchanan.<BR> "... Six days you shall work, but on the SEVENTH day
you<BR> shall rest, in order that your ox and donkey may rest
and<BR> that your bondsman and the stranger may rest as well.</DIV>
<DIV> </DIV>
<DIV>"CHUKAT OLAM..."<BR>D. Notice in Parshat Emor (Vayikra 23) how each of
the<BR>agricultural mitzvot ends with the pasuk:<BR>
"chukat olam l'doroteichem b'chol MOSHVOTEICHEM"<BR>[Note this after the mitzvah
of omer, shtei ha'lechem, yom<BR>kippur, and
succot!]<BR> Note however how succot is different, for
it is missing<BR>"moshvoteichem". But look at the pasuk that follows! Can
you<BR>now explain why!?</DIV>
<DIV> </DIV>
<DIV>A YOM TOV FOR CHAG HA'MATZOT<BR>E. One could understand the holiday on the
seventh day as the<BR>primary holiday of chag ha'matzot (see Devarim 16:8) and
the<BR>holiday on the first day of yom tov as the holiday of
'korban<BR>Pesach'. This could explain the need for two yom-tovim
on<BR>chag ha'matzot. Relate this possibility to the above
shiur.<BR></FONT></DIV></BODY></HTML>