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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>
PARSHAT EMOR - "moadei
Hashem<BR>
<BR> What is a "moed"?<BR> Most of us would
answer - a Jewish holiday [i.e. a "yom-tov"].<BR>
[Most English Bibles translate "moed" - a fixed time.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, earlier in
Chumash, the Hebrew word "chag" was<BR>used to describe the Holidays (e.g. see
Shmot 12:14, 13:6,<BR>23:16). So why does Parshat Emor prefer to use the
Hebrew<BR>word "moed" instead? [See 23:2,4,37,44.]<BR>
Furthermore, it is just by chance that the same Hebrew<BR>word "moed" is also
used to describe the Mishkan, i.e. the<BR>"Ohel MOED"? [See Vayikra 1:1,
Shmot 30:34 etc.]<BR> In this week's shiur, we attempt
to answer these<BR>questions by taking a closer look at Vayikra chapter
23.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Even
though Parshat Emor discusses all of the Jewish<BR>holidays, these same holidays
are also discussed in the other<BR>books of Chumash as
well:<BR> * in Sefer Shmot: Parshat Mishpatim
(23:14-17)<BR>
& Ki-tisa (34:23);<BR> * in Sefer Bamidbar: Parshat
Pinchas (chapters 28-29);<BR> * in Sefer Devarim:
Parshat Re'ay (chapter 16).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, within these four
'parshiot' we find two<BR>distinct sets of holidays:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> A) The "SHALOSH
REGALIM"<BR> [the three
pilgrimage holidays]<BR>
i.e.- chag ha'Matzot, Shavuot, & Succot;</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> B) The "YOMIM
NORAIM"<BR> [the days of
awe / the 'high
holidays']<BR> i.e.- Rosh
ha'Shana, Yom Kippur & Shmini Atzeret.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Sefer Shmot and Sefer
Devarim discuss ONLY the "shalosh<BR>regalim", while Sefer Vayikra and Sefer
Bamidbar discuss both<BR>the "shalosh regalim" AND the "yomim
noraim".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> At first glance this
'multiple presentation' of the<BR>chagim in FOUR different books of the Chumash
appears to be<BR>superfluous. After all, would it not have been more
logical<BR>for the Torah to present ALL of these laws together in ONE<BR>Parsha
(and in ONE Sefer)?<BR> However, since the Torah does
present the holidays in<BR>four different "seforim", we can safely assume that
there must<BR>be something special about each presentation, and that
each<BR>relates to the primary theme of its respective
"sefer".<BR> Even though our shiur will focus on the
chagim in Emor,<BR>we must begin our study with the chagim in Parshat
Mishpatim,<BR>for that 'parshia' contains the first mention of the
SHALOSH<BR>REGALIM in Chumash.<BR> [As the shiur is very textual (more
than usual), it is<BR> recommended that you follow it with a Tanach at
hand.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TWO CALENDARS<BR> As
background for our shiur, we'll need to first review<BR>some basics regarding
the 'Biblical calendar'.<BR> Even though we commonly refer to the Jewish
calendar as<BR>'lunar', in Chumash, we find the use of both a 'solar'
[i.e.<BR>the agricultural seasons] and a 'lunar' calendar [i.e. the 29<BR>day
cycle of the moon].<BR> The solar calendar in Chumash corresponds to the
seasons of<BR>the agricultural year (in Hebrew: "tkufot ha'shana").
For<BR>example:<BR> spring ="aviv" (see Shmot 13:3 & 23:14),
and<BR> autumn ="b'tzeit ha'shana" (Shmot 23:16 & Devarim
11:12).<BR> <BR> We also find many instances where Chumash relates
to a<BR>calendar that is based on the monthly cycle of the moon.
For<BR>example:<BR> "ha'chodesh ha'zeh lachem rosh chodashim" (Shmot
12:2)<BR> & the special korban on 'rosh chodesh' (see Bamidbar
28:11)<BR> <BR> These two calendars are 'correlated' by the
periodic<BR>addition of an 'extra' month to assure that the FIRST month
of<BR>the lunar year will always correspond with the spring equinox<BR>(see
Shmot 12:1-2).<BR> With this distinction in mind, let's
take a careful look<BR>at the calendar which Chumash employs when it describes
the<BR>holidays.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE SHALOSH REGALIM IN PARSHAT
MISHPATIM<BR> Let's take a quick look at Shmot 23:14-17,
as this is the<BR>first presentation of the "shalosh regalim" in
Chumash:<BR> "Three times a year celebrate to Me:<BR>
(1) Keep CHAG HA'MATZOT, eat matza... at the
"moed"<BR> [appointed time] in the SPRING
[when you went out of<BR>
Egypt]...<BR> (2) and a CHAG KATZIR [a grain HARVEST holiday]
for the<BR> first- fruits of what you
have sown in your field,<BR> (3) and a CHAG HA'ASIF [a fruit
gathering holiday] at the<BR>
conclusion of the [agricultural] year...<BR> "Three times a years, each
male should come to be seen by<BR> God..." (see Shmot
23:14-17)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note how these three
holidays are described ONLY by the<BR>agricultural time of year in which they
are celebrated<BR>.without any mention of the specific lunar
date!:<BR> chag ha'Matzot: "b'aviv" - in the
SPRING;<BR> chag ha'Katzir: the wheat harvest - in the
early SUMMER;<BR> chag ha'Asif: the fruit harvest - in
the AUTUMN.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note as well (in 23:17)
that the primary mitzvah<BR>associated with each of these three holidays is
"aliyah<BR>la'regel" - to be seen by God [i.e. by visiting Him at
the<BR>Mishkan/Mikdash].<BR> [Note that this presentation is repeated in a
very similar<BR> fashion in Parshat Ki-tisa (see Shmot 34:18-26) when
Moshe<BR> Rabeinu receives the second Luchot. However,
that<BR> repetition was necessary due to the events of "chet
ha'egel"<BR> (see TSC shiur on Ki-tisa), and hence -beyond the scope
of<BR> this shiur.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE SHALOSH REGALIM IN PARSHAT
RE'AY<BR> In Sefer Devarim (see 16:1-17) we find a very
similar<BR>presentation, although a bit more detailed. As you
review<BR>that chapter, note that once again:<BR> * Only
the SHALOSH REGALIM are presented<BR> * Only their
agricultural dates are cited, and<BR> * The primary
mitzvah is "aliya la'regel"</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, this unit adds
two important details that were<BR>not mentioned in Parshat Mishpatim:<BR>
1) WHERE the mitzvah of "aliyah l'regel" is to take place,<BR> i.e.
"ba'makom asher Yivchar Hashem..." - at the site that<BR> God will choose
to have His Name dwell
there.<BR>
[See 16:2,6,11,15,16.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 2) that we must REJOICE on these holidays -
not only with<BR> our own family, but also with the less fortunate, such
as<BR> the stranger, the orphan, the widow etc. (see
16:11,14).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The Torah demands that
when we celebrate and thank God<BR>for the bounty of our harvest, we must invite
the less<BR>fortunate to join us.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AGRICULTURAL HOLIDAYS<BR>
It is not coincidental the Torah chose to use the solar<BR>calendar in its
presentation of the SHALOSH REGALIM. Clearly,<BR>the Torah's primary
intention is that we must thank God during<BR>these three critical times of the
agricultural year:<BR> (1) when nature 'comes back to
life' in the spring (PESACH)<BR> (2) at the conclusion
of the wheat harvest (SHAVUOT)<BR> (3) at the conclusion
of the fruit harvest (SUCCOT)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Hence, the Torah describes
these three holidays by their<BR>agricultural dates, with even mentioning a
lunar date.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, when the Torah
presents the holidays in EMOR<BR>(Vayikra 23) and PINCHAS (Bamidbar 28->29),
we will find a<BR>very different manner of presentation, as the 'lunar date'
of<BR>each holiday is included as well. We will now review those<BR>two
units, noting how each "chag" is introduced with its<BR>precise lunar month and
day.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE CHAGIM IN PINCHAS<BR>
Briefly scan Bamidbar chapters 28 & 29 (in Parshat<BR>Pinchas), noting how
it comprises a complete unit - focusing<BR>on one primary topic, i.e. the
details of the KORBAN MUSAF<BR>that is offered (in the Bet ha'Mikdash) on each
holiday. Note<BR>how it first details the daily "korban tamid" (see
28:1-8),<BR>followed by the weekly and monthly Musaf offering (see 28:9-<BR>15)
that is offered on Shabbat and Rosh Chodesh. Afterward,<BR>beginning with
28:16, ALL of the holidays are mentioned, one<BR>at time - introduced with their
lunar date, followed by the<BR>details of its specific Musaf offering.
Technically speaking,<BR>this entire section could also be titled - "korbanot
ha'Tmidim<BR>v'ha'Musafim" - since that is its primary focus, and it is
in<BR>that context that the holidays are presented.<BR>
As this unit serves as the yearly 'schedule' for offering<BR>the korban Tamid
and Musaf in the Temple, it makes sense that<BR>each holiday is introduced
solely by its lunar date.<BR> [Note that the "maftir" reading on each
holiday is taken<BR> from this unit, and we quote its relevant section
every time<BR> when we doven tefilat Musaf!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A QUICK SUMMARY<BR> Before
we begin our study of the holidays in Parshat<BR>Emor, let's summarize what we
have discussed thus far:<BR> In the books of Shmot and
Devarim, only the "shalosh<BR>regalim" were presented, and only according to
their solar<BR>dates - focusing on our obligation to 'visit God' during
these<BR>critical times of the agricultural year.<BR> In
Sefer Bamidbar, all the holidays were presented<BR>according to their lunar
dates, as that unit focused on the<BR>specific korban Musaf offered on each
special day.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In earlier shiurim, we
have also discussed the thematic<BR>connection between each of these units, and
the book in which<BR>they were presented:<BR>* In Parshat Mishpatim - as part of
laws pertaining to 'social<BR> justice', and hence their thematic
connection to the psukim<BR> that precede them in Shmot
23:6-12.<BR> [See TSC shiur on Parshat Mishpatim.]<BR>* In
Parshat Re'ay - in the context of the primary topic of<BR> chapters 12
thru 17, i.e. "ha'makom asher yivchar
Hashem".<BR> [See TSC
shiur on Parshat Re'ay.]<BR> * In Parshat Pinchas - as part of
the laws of Tmidim
u'Musafim.<BR>
[See TSC shiur on Parshat Pinchas.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In contrast to these
units, we will now show how the<BR>presentation of the holidays in Parshat Emor
is unique, and<BR>how it relates to the overall theme of Sefer
Vayikra.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE CHAGIM IN PARSHAT
EMOR<BR> Review Vayikra 23:1-44, noting how this unit
also<BR>presents all of the holidays (i.e. the shalosh regalim &
the<BR>"yamim noraim"), yet unlike Parshat Pinchas, this time they<BR>are
presented by BOTH their lunar and solar dates!<BR>Furthermore, in addition to
certain mitzvot which are common<BR>to all of the holidays, we also find a
unique mitzvah for each<BR>holiday. For
example:<BR> Chag Ha'Matzot - the special OMER offering
(from barely);<BR> Shavuot - the SHTEI HA'LECHEM
offering (from wheat);<BR> Rosh Ha'Shana - YOM TERUAH -
blowing the shofar;<BR> Yom Kippur -
fasting;<BR> Succot - sitting in the
SUCCAH.<BR> and the ARBA
MINIM (lulav and etrog etc.).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To appreciate why these
specific details are found in<BR>Sefer Vayikra, let's take a closer looks at how
these laws are<BR>presented, as well as the dates that are used.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>'DOUBLE DATING'<BR> As we
noted above, it is rather obvious how Parshat Emor<BR>presents the holidays by
their LUNAR dates (month/day).<BR>However, as the following table will now
demonstrate, when<BR>Parshat Emor introduces the special mitzvah for each
holiday,<BR>especially in regard to the SHALOSH REGALIM, the
agricultural<BR>season (i.e. the SOLAR date) is mentioned as well!
For<BR>example, note:<BR>CHAG HA'MATZOT - mitzvat ha'OMER<BR> "When you
enter the Land... and HARVEST the grain, you must<BR> bring the OMER - the
FIRST HARVEST to the Kohen (23:10);</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SHAVUOT - mitzvat SHTEI HA'LECHEM<BR> "...
count SEVEN WEEKS [from when the first grain becomes<BR> ripe], then...
you shall bring a NEW flour offering..."<BR> (23:16);</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SUCCOT - the ARBA MINIM<BR> "On the 15th day
of the 7th month WHEN YOU GATHER THE<BR> PRODUCE OF THE LAND... and you
shall take on the first day a<BR> 'hadar' fruit..." (see
23:39).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In fact, look carefully
and you'll notice that Parshat<BR>Emor presents the agricultural related
commandment for each of<BR>the "shalosh regalim" in an independent
manner!<BR> For example, the agricultural mitzvah to
bring the korban<BR>"ha'omer" and the "shtei ha'lechem" is presented in a
separate<BR>'dibur' (see 23:9-22) that makes no mention at all of the<BR>lunar
date! Similarly, the mitzvah of the "arba minim" in<BR>23:39-41 is
presented independently, and AFTER the mitzvah<BR>CHAG HA'SUCCOT is first
presented in 23:33-38. [To verify<BR>this, compare these two sections
carefully!]<BR> So why does the structure of Emor have
to be so<BR>complicated? Would it not have made more sense for the
Torah<BR>to employ one standard set of dates, and explain all the<BR>mitzvot for
each holiday together?<BR> To answer this question, we
must first take a closer look<BR>at the internal structure of Vayikra chapter
23.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE COMMON MITZVOT<BR> Even
though Parshat Emor presents the special mitzvot of<BR>each holiday, it also
presents some common mitzvot for all the<BR>holidays - immediately after each is
introduced by its lunar<BR>date.<BR> Review chapter 23
and note the pattern, noting how each<BR>holiday is referred to as a "moed", and
that we are commanded<BR>to make it a "mikra kodesh" [to call out to set it
aside for a<BR>national gathering] - when work is prohibited - "kol
mlechet<BR>avodah lo taasu"; and that we must offer an korban -<BR>"v'hikravtem
ishe l'Hashem".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To verify this, note the
following psukim:<BR>CHAG HAMATZOT / 23:6-8<BR>ROSH HA'SHANA / 23:25<BR>YOM
KIPPUR / 23:27-28<BR>SUCCOT & SHMINI ATZERET / 23:33-36<BR> [Note that
in regard to SHAVUOT (see 23:21) a lunar date and<BR> the phrase
"v'hikravtem" is missing! For a discussion why,<BR> see the TSC
shiur on Shavuot.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, in relation to
the LUNAR date, Parshat Emor<BR>requires that on each holiday the nation must
gather together<BR>[="mikra kodesh"], refrain from physical labor [="kol
mlechet<BR>avoda lo ta'asu"], and offer a special korban Musaf<BR>[=v'hikravtem
ishe la'Hashem"], as detailed in Parshat<BR>Pinchas.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, within this same
unit, we also find that the<BR>"shalosh regalim" are presented INDEPENDENTLY
with a solar<BR>date -within the context of its agricultural
mitzvah.<BR> If we take a closer look at those psukim,
we'll also<BR>notice that in each instance the concept of a SHABBAT
or<BR>SHABBATON is mentioned in conjunction with the special<BR>agricultural
mitzvah of each holiday [i.e. OMER, SHTEI<BR>HA'LECHEM & ARBA
MINIM].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, we also find
the use of the word SHABBATON<BR>in the presentation of ROSH HA'SHANA and YOM
KIPPUR as well!<BR>[See 23:24,32.]<BR> Finally, note the
detail of the mitzvot relating to<BR>SHABBATON always conclude with the phrase:
"chukat olam<BR>l'doroteichem [b'chol moshvoteichem]", see
23:14,21,31,41!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The following chart
summarizes this second pattern in<BR>which the word SHABBAT or SHABBATON is
mentioned in relation<BR>to each holiday:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Chag Ha'MATZOT - "mi'mochorat ha'SHABBAT"
(23:11)<BR>SHAVUOT - "ad mimochorat ha'SHABBAT ha'shviit..." (23:16)<BR>ROSH
Ha'SHANA - "SHABBATON, zichron truah..." (23:24)<BR>YOM KIPPUR - SHABBAT
SHABBATON hi lachem..." (23:32)<BR>SUCCOT & - ba'yom ha'rishon
SHABBATON... (23:39)<BR>SHMINI ATZERET - u'bayom ha'Shmini SHABBATON"
(23:39)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note also that within this
parsha, the<BR>SHABBAT/agricultural aspect is first introduced by a
separate<BR>"dibur":<BR> "And God spoke to Moshe saying... When you ENTER
THE LAND<BR> that I am giving you REAP ITS HARVEST, you shall bring
the<BR> OMER - the first sheaf of your harvest to God. This OMER<BR>
shall be waived in front of God... on the day after SHABBAT<BR> the Kohen
shall waive it...." (23:9-14)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The most striking example of this 'double
pattern' is found<BR>in the psukim that describe Succot. Note how the Torah
first<BR>introduces this holiday as a MIKRA KODESH by its lunar date:<BR>
"On the 15th day of the 7th month Chag Succot seven days: on<BR> the first
day there shall be a MIKRA KODESH... and on the<BR> eighth day a MIKRA
KODESH..." (23:35-36)<BR> [As this is the last MOED, the next
pasuk summarizes all<BR> of the chagim: "ayleh Moadei
Hashem..." (23:37-38)].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Then, in a very abrupt
fashion, AFTER summarizing the<BR>moadim, the Torah returns to Succot again, but
now calls it a<BR>SHABBATON:<BR> " 'ACH' - on the 15th day of the seventh
month, when you<BR> GATHER THE HARVEST OF YOUR FIELD, you shall celebrate
for<BR> seven days, on the first day - a SHABBATON, and on the<BR>
eighth day - a SHABBATON." (23:39)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Hence, it appears from
Parshat Emor that each holiday is<BR>treated as both a "moed" (in relation to
"mikra kodesh", "isur<BR>melacha", & "v'hikravtem") AND as a "shabbaton" (in
relation<BR>to its special mitzvah).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A DOUBLE 'HEADER'<BR> Let's
take a look now at the introductory psukim of this<BR>entire unit (i.e. 23:1-3),
for they appear to allude as well<BR>to the double nature of this
presentation.<BR> First of all, note how the opening
psukim of chapter 23<BR>appear to contradict each other:<BR> * "And God
told Moshe, tell Bnei Yisrael... THESE are the<BR>
MOADEI HASHEM (fixed times), which YOU shall call
MIKRAEI<BR> KODESH (a sacred gathering) - these are the
MOADIM". (23:1-2)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * "SIX days work may be done, but the
SEVENTH day shall be<BR> a SHABBAT SHABBATON
'mikra kodesh'... (23:3)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> THESE are the 'MOADEI
HASHEM'...:<BR> On the
14th day of the first month -
Pesach<BR> On the 15th day
of the first month - chag
ha'Matzot...<BR>
(see 23:4-6)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on this header, it
remains unclear if SHABBAT<BR>should be considered one of the
MOADIM?<BR> If yes, then why does 23:4 repeat the header
"ayleh<BR>moadei Hashem"?<BR> If not, why is SHABBAT
mentioned at all in the first<BR>three psukim?<BR>
Furthermore, there appears to be two types of 'mikraei<BR>kodesh' in Parshat
Emor.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> (1) MOADIM - those that Bnei Yisrael
declare: "asher tik'ru<BR> otam [that YOU shall call] - mikraei kodesh"
(23:2)<BR> <BR> (2) SHABBAT - that God has set aside to be a
'mikra kodesh'<BR> (read 23:3 carefully!).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This distinction, and the
repetition of the header "ayleh<BR>moadei Hashem" in 23:4, indicate the first
three psukim could<BR>be considered a 'double' header: i.e MO'ADIM and
SHABBATONIM.<BR> As the unit progresses, this 'double
header' reflects the<BR>double presentation of chagim in this entire unit,
as<BR>discussed above. In regard to the shalosh regalim, the<BR>SHABBATON
aspect is presented separately. In regard to Rosh<BR>Ha'shana and Yom Kippur,
the SHABBATON aspect is included in<BR>the 'lunar' MIKRA KODESH
presentation.<BR> [In regard to the agricultural nature of Rosh ha'shana
and<BR> Yom Kippur, see TSC shiur on Rosh ha'shana.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> What is the meaning of the
double nature of this<BR>presentation? Why does Parshat Emor relate to
both the lunar<BR>and solar calendars? One could suggest the
following<BR>explanation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE AGRICULTURAL ASPECT<BR>
As mentioned above, Parshat Emor details a special<BR>agricultural related
mitzvah for each of the shalosh regalim:<BR>Chag
ha'Matzot:<BR> The Korban Ha'Omer- from the first BARLEY
harvest.<BR>Shavuot:<BR> The Korban Shtei Ha'lechem,
from the first WHEAT harvest.<BR>Succot:<BR> Taking the
'Arba Minim', the four species
-<BR>
[i.e. the lulav, etrog, hadas and arava]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> These mitzvot relate
directly to the agricultural seasons<BR>in Eretz Yisrael in which these holidays
fall. In the spring,<BR>barley is the first grain crop to become
ripe. During the<BR>next seven weeks, the wheat crop ripens and is
harvested. As<BR>this is the only time of the year when wheat grows in
Eretz<BR>Yisrael, these seven weeks are indeed a critical time, for the<BR>grain
which will be consumed during the entire year is<BR>harvested during this very
short time period.<BR> Similarly, the ARBA MINIM, which
are brought to the<BR>Mikdash on Succot, also relate to the agricultural
importance<BR>of the fruit harvest ("pri eytz hadar v'kapot tmarim") at
this<BR>time of the year, and the need for water in the forthcoming<BR>rainy
season ("arvei nachal").<BR> Therefore, specifically
when the Torah relates to these<BR>agricultural mitzvot, these holidays are
referred to as<BR>SHABBATONIM - for the concept of "shabbat" relates to the
DAYS<BR>of the week, and thus, to the cycle of nature caused by the<BR>sun, i.e.
the agricultural seasons of the year. They also<BR>relate to the natural cycle
of the sun.<BR> [Recall that the 365 day cycle of the earth revolving
around<BR> the sun causes the seasons.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As these holidays are
celebrated during the most critical<BR>times of the agricultural year, the Torah
commands us to<BR>gather at this time of the year in the Bet HaMikdash and
offer<BR>special korbanot from our harvest. Instead of relating
these<BR>phenomena of nature to a pantheon of gods, as the Canaanite<BR>people
did, Am Yisrael must recognize that it is God's hand<BR>behind nature and
therefore, we must thank Him for our<BR>harvest.<BR> [This challenge - to
find God while working and living<BR> within the framework of nature - is
reflected in the<BR> blessing we make over bread: "ha'motzi lechem min
ha'aretz".<BR> Even though we perform 99% of work in the process of
making<BR> bread (e.g. sowing, reaping, winnowing, grinding,
kneading,<BR> baking etc.), we thank God as though He had given us
bread<BR> directly from the ground!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE HISTORICAL HOLIDAYS<BR>
Even though these agricultural mitzvot alone provides<BR>sufficient reason to
celebrate these holidays, the Torah finds<BR>HISTORICAL significance in these
seasonal holidays as well.<BR> The spring commemorates
our redemption from Egypt. The<BR>grain harvest coincides with the time of
Matan Torah. During<BR>the fruit harvest we recall our supernatural
existence in the<BR>desert under the "annanei kavod" (clouds of God's glory)
in<BR>the desert.<BR> Just as the Torah employs to the
SOLAR date of the chagim<BR>in relation to the agricultural mitzvot, the Torah
also<BR>employs the LUNAR date of these chagim in relation to
their<BR>historical significance. For example, when describing
Chag<BR>Ha'Matzot, which commemorates the historical event of
Yetziat<BR>Mitzraim, the lunar date of the 15th day of the first month
is<BR>used (see 23:6). Similarly, when the Torah refers to Succot as<BR>a Mikra
Kodesh, it employs solely the lunar date and<BR>emphasizes the mitzvah of
sitting in the succah, in<BR>commemoration of our dwelling in succot during our
journey<BR>through the desert (see 23:34-35,43).<BR> One
could suggest that specifically the lunar calendar is<BR>used in relation to the
historical aspect, for we count the<BR>MONTHS in commemoration of our Exodus
from Egypt, the most<BR>momentous event in our national history:<BR>
"ha'chodesh ha'zeh lachem ROSH CHODASHIM..." This month (in<BR>
which you are leaving Egypt) will be for you the FIRST<BR> month... (see
Shmot 12:1-3).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>REDEMPTION IN THE
SPRING<BR> From the repeated emphasis in Chumash that we
celebrate<BR>our redemption from Egypt in the early spring ("chodesh<BR>ha'aviv"
/see Shmot 13:2-4 and Devarim 16:1-2), it would<BR>appear that it was not
incidental that the Exodus took place<BR>at that time. Rather, God desired
that our national birth<BR>take place at the same time of year when the growth
cycle of<BR>nature recommences.<BR> [For a similar reason, it would appear
that God desired that<BR> Bnei Yisrael enter the Promised Land in the
first month of<BR> the spring (see Yehoshua 4:19 &
5:10).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> One could suggest that the
celebration of our national<BR>redemption specifically in the spring emphasizes
its proper<BR>meaning. Despite its importance, our freedom attained
at<BR>Yetziat Mitzraim should be understood as only the INITIAL<BR>stage of our
national spiritual 'growth', just as the spring<BR>marks only the initial stage
in the growth process of nature!<BR>Just as the blossoming of nature in the
spring leads to the<BR>grain harvest in the early summer and fruit harvest in
the<BR>late summer, so too our national freedom must lead to the<BR>achievement
of higher goals in our national history.<BR> Thus,
counting seven weeks from chag ha'matzot until chag<BR>ha'shavuot (sfirat
ha'omer) emphasizes that Shavuot<BR>(commemorating the Giving of the Torah)
should be considered<BR>the culmination of the process that began at
Yetziat<BR>Mitzrayim, just as the grain harvest is the culmination of
its<BR>growth process that began in the spring.<BR> [One would expect that
this historical aspect of Shavuot,<BR> i.e. Matan Torah, should also be
mentioned in Parshat Emor.<BR> For some reason, it is not. We will deal
with this issue<BR> iy"h in our shiur on Shavuot.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> By combining the two
calendars, the Torah teaches us that<BR>during the critical times of the
agricultural year we must not<BR>only thank God for His providence over nature
but we must also<BR>thank Him for His providence over our history. In
a<BR>polytheistic society, these various attributes were divided<BR>among many
gods. In an atheistic society, man fails to see God<BR>in either. The double
nature of the chagim emphasizes this<BR>tenet that God is not only the Force
behind nature, but He<BR>also guides the history of
nations.<BR> Man must recognize God's providence in all
realms of his<BR>daily life; by recognizing His hand in both the unfolding
of<BR>our national history and through perceiving His greatness as<BR>He is the
power behind all the phenomena of nature.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>KEDUSHAT ZMAN<BR> In
conclusion, we can now return to our original<BR>question, i.e. why does
specifically Sefer Vayikra describe<BR>these holidays as MOADIM?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The Hebrew word "moed"
stems from the root<BR>"vav.ayin.daled" - to meet.<BR> [That's why a
committee in Hebrew is a "vaad", and a<BR> conference is a "ve'iydah". See
also Shmot 29:42-43 and Amos<BR> 3:3. Finally, note Breishit
1:14!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The Mishkan is called an
OHEL MOED - a tent of meeting -<BR>for in that tent Bnei Yisrael [symbolically]
'meet' God. In a<BR>similar manner, the Jewish holidays are called MOADIM,
for<BR>their primary purpose is that we set aside special times<BR>during the
year to MEET God. Clearly, in Parshat Emor, the<BR>Torah emphasizes the
"bein adam la'makom" [between God and<BR>man] aspect of the holidays. Not only
do we perform the mitzva<BR>of "aliya la'regel", we also perform a wide range of
special<BR>mitzvot that occupy our entire day during those
holidays.<BR> [See Sefer Kuzari ma'amar r'vii in
relation to the<BR>chagim!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As we explained in last
week's shiur, this is the essence<BR>of KEDUSHA - the theme of Sefer Vayikra. We
set aside special<BR>times, and infuse them with special KEDUSHA to come closer
to<BR>Hashem. However, our experience during these holidays<BR>provides us
with the spiritual strength to remain close to God<BR>during the remainder of
the year.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>================<BR>FOR FURTHER IYUN</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A. WHY IN VAYIKRA?<BR> Why
is this parsha that describes the special mitzvot of<BR>all the chagim located
specifically in Sefer Vayikra?<BR> Based on last week's
shiur, we can suggest an answer. We<BR>explained that the second half of Vayikra
'translates' the<BR>concentrated level of the shchina dwelling in the Mishkan
to<BR>norms of behavior in our daily life in the "aretz" (into the<BR>realms of
kedushat ha'aretz and kedushat zman, and
kedushat<BR>Makom).<BR> The special agricultural mitzvot
of the chagim are a<BR>manifestation of how the Kedusha of the Mishkan affects
our<BR>daily life. By bringing these special korbanot from our<BR>harvest,
the toils of our daily labor, to the Beit HaMikdash<BR>we remind ourselves of
God's Hand in nature and in the routine<BR>of our daily life.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. Does the mitzvah of Succah relate to historical
aspect<BR>(yetziat mitzraim) or to the agricultural aspect (temporary<BR>booths
built by the farmers in the field collecting the<BR>harvest) - or both?<BR>1.
Use the two psukim which describe succot (23:34,42-43) to<BR>base you answer.
[Relate also to Succah 11b, succah k'neged<BR>ananei kavod or succot
mamash.]<BR>2. Note also the use of "chukat olam b'chal moshvoteichem" -<BR>see
23:14,21,31 in relation to Shabbaton. Note also 23:3!<BR>Now note 23:41, based
on the above pattern, what word is<BR>missing?<BR>Now look at pasuk 23:42 -
"ba'succot TAY'SHVU..."!<BR>Can you explain now why 'that word' is missing in
23:41?<BR>3. Why is the word "ezrach" used in 23:42? Relate to Shmot<BR>12:49!
[How does "moshvoteichem" relate to the word<BR>"shabbat"?]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. Chagei Tishrei and
agriculture:<BR> We noted earlier that Parshat Emor also
included chagei<BR>Tishrei, and each is referred to as a shabbaton, as well as
a<BR>mikra kodesh.<BR> As explained in our shiur on Rosh
HaShana, these three<BR>holidays, Rosh HaShana, Yom Kippur, and Shmini Atzeret,
relate<BR>to forthcoming year.<BR> A new agricultural year is about to
begin, and we must<BR>recognize that its fate is not a function of chance or
the<BR>whims of a pantheon of gods, rather a result of our acceptance<BR>of
God's kingdom and the observance of His mitzvot.<BR> [Note from Parshat
Pinchas, that these three chagim share a<BR> common and unique korban
musaf! (1-1-7/1)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note also that Succot stands at the
agricultural crossroads<BR>of last year's harvest and next year's rainy season.
Thus, we<BR>recite "Hallel" in thanksgiving for the previous year, but we<BR>all
say "Hoshanot" in anticipation of the forthcoming year.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>D. The sun, we explained, relates to the
agricultural aspects<BR>of chagim, while the moon to its historical
aspect.<BR>1. Relate this to the waxing and waning feature of the moon<BR>and
God's hashagacha over our history.<BR>2. Relate this to the concept of "hester
panim"<BR>3. Relate this to the fact that succot and pesach fall out on<BR>the
15th day of the lunar month (full moon), while rosh<BR>hashana -yom din- falls
on the first of the month (b'keseh<BR>lyom chageinu)<BR>4. Relate this to the
concept and korbanot of Rosh Chodesh.<BR>5. Why do you suppose that the sun
serves a symbol of<BR>'nature'?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>E. Note the emphasis on the number 'seven'
throughout this<BR>parsha. How and why does the number seven relate to the
solar<BR>calendar, and the agricultural holidays. Relate your answer to<BR>the
first perek of Sefer Breishit and shabbat!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>F. Why do you think that the mitzvot of aliyah
la'regel are<BR>presented specifically in Sefer
Shmot?<BR> Relate to the general theme in the second
half of the<BR>Shmot, relating to the function of the Mishkan as
a<BR>perpetuation of Har Sinai. In what manner can "aliyah<BR>l'regel", a
national gathering at the Mishkan on the holidays,<BR>serve as a re-enactment of
certain aspects of Ma'amad Har<BR>Sinai?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>G. Compare carefully 23:1-4 to Shmot 35:1-4 and
notice the<BR>amazing parallel!. How does this enhance your understanding
of<BR>this parsha, shabbat, and of the Mishkan?]<BR> See
Ramban on 23:1-2!<BR></FONT></DIV></BODY></HTML>