<!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 6.00.6000.16481" 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><FONT face=Arial
size=2> The
CHAGIM in PARSHAT PINCHAS</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As you 'should' have
noticed, every time that we doven<BR>MUSAF (i.e. on shabbat, rosh chodesh, &
yom-tovim), we always<BR>include a quote from Parshat Pinchas.<BR>
Similarly, the Torah reading on every rosh chodesh and yom-<BR>tov is either
entirely from Parshat Pinchas, or at least the<BR>'maftir'
section!<BR> To understand why, the following shiur
undertakes a<BR>simple analysis of chapters 28->29 in Parshat
Pinchas.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Even
though we find several presentations of the Jewish<BR>Holidays throughout
Chumash, their presentation in Parshat<BR>Pinchas is quite unique. In
fact, our shiur will show how the<BR>primary topic of this unit may not even be
the holidays!<BR> [It will help us understand why these holidays
are<BR> 'repeated' in Sefer Bamidbar, even though they were
already<BR> discussed in Parshat Emor /i.e. Vayikra 23.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> We begin our study by
identifying the precise unit under<BR>discussion and its structure.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> AN ORGANIZED UNIT<BR>
Just about every time that Chumash presents a unit of<BR>"mitzvot" - it begins
with a very short introductory narrative<BR>- the most common form being
"va'ydaber Hashem el Moshe<BR>lay'mor", or something
similar.<BR> This standard format allows us to easily
identify<BR>chapters 28 & 29 as a unit, as it begins with that
opening<BR>phrase (see 28:1), and the commandments continue until the end<BR>of
chapter 29.<BR> Note as well 30:1 we find what
constitutes the concluding<BR>verse of this unit, for it describes Moshe's
fulfillment of<BR>God's command in 28:2, that Moshe should command these laws
to<BR>Bnei Yisrael!<BR> In the opening verse God
instructs Moshe (see 28:1-2):<BR> "Command Bnei Yisrael and
tell them - keep the laws of My<BR> [daily]
offerings..."<BR> In the closing verse (see
30:1):<BR> "And Moshe spoke to Bnei Yisrael [telling
them]<BR> everything [all the laws] that God had commanded
him."<BR> [Note a
very similar structure between
Vayikra<BR> 23:1 and
23:44.]<BR>
<BR> This alone already indicates that all of the
laws<BR>included between these opening and closing verses forms
a<BR>unit.<BR> [Note how the chapter division of Chumash seems to have
made<BR> a major mistake here, for 30:1 should really have been<BR>
29:40! Note how the 'parshia' break of Chazal is much more<BR>
accurate (as usual) than the 'King James' chapter division!<BR> This
'mistake' probably stems from a misunderstanding of the<BR> opening pasuk
of Parshat Masei, and how it connects to the<BR> last verse of Parshat
Pinchas.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As we browse through the
content of chapters 28->29, it<BR>seems as though its primary topic is the
holidays, for they<BR>begin in 28:16 and continue all the way until 29:39.
Note as<BR>well how these holidays are presented in the order of their<BR>lunar
dates, i.e. beginning with Pesach and concluding with<BR>Succot
.<BR> Nonetheless, when we consider that this unit begins
in<BR>28:1, we must assume that the first fifteen psukim share the<BR>same
theme. By taking a closer look, the connection becomes<BR>rather
obvious, for the first topic is the daily "olah"<BR>offering - a lamb - offered
once in the morning and once in<BR>the evening (see 28:2-8). These laws
are followed by the<BR>commandment to offer an 'additional' "olah" every Shabbat
(see<BR>28:9-10), and more elaborate "olah" on every Rosh Chodesh<BR>[first day
of the lunar mon<BR> Now, to determine what thematically ties this unit
together,<BR>we need only list the topic of each of its individual<BR>"parshiot"
in search of a logical progression:<BR> As we will see,
the progression is very logical:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>PSUKIM TOPIC / The laws
of:<BR>======
=====<BR>28:1-8 the DAILY korban
TAMID<BR>28:9-10 WEEKLY korban MUSAF
for SHABBAT<BR>28:11-15 MONTHLY korban MUSAF
for ROSH CHODESH<BR>28:16-25 a special
korban MUSAF for CHAG HA'MATZOT<BR>28:26-31
a special korban MUSAF for CHAG
SHAVUOT<BR>29:1-6 a special
korban MUSAF for YOM TRU'AH<BR>29:7-11
a special korban MUSAF for YOM
KIPPUR<BR>29:12-34 a special korban MUSAF
for each day of SUCCOT<BR>
---> * [note how each day is a separate
parshia!]<BR>29:35-38 a special korban MUSAF
for SHMINI
ATZERET<BR>29:39 the
summary pasuk</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The progression within
this unit is very straightforward.<BR>We begin with the DAILY "korban tamid",
followed by the WEEKLY<BR>"musaf shabbat", followed by the MONTHLY "korban rosh
chodesh,<BR>followed by the YEARLY schedule of korbanot offered on
the<BR>chagim, beginning with the first month, etc. It is for this<BR>reason
that the FIRST pasuk of each of these 'holiday'<BR>"parshiot" begins with the
precise lunar date.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE KEY PHRASE: "AL OLAT
ha'TAMID..."<BR> As you review these parshiot, note how
each parshia<BR>relates in some manner to the daily "olat tamid". The
opening<BR>parshia describes it, while each and every parshia that<BR>follows
concludes with the statement "al olat ha'tamid" or<BR>"milvad olat
ha'tamid".<BR> The Torah goes out of its way to emphasize that each
of<BR>these korbanot are to be offered IN ADDITION to the daily
OLAH<BR>offering! In fact, that is why we call the offering a<BR>'MUSAF'!
- The word "musaf" stems from the verb "l'hosif" = to<BR>add on. These special
korbanot are offered in ADDITION to the<BR>daily korban TAMID, and hence their
name - a korban MUSAF.<BR> Therefore, this unit begins
with the KORBAN TAMID and<BR>then continues with the detail of each korban MUSAF
that is<BR>offered in addition to the daily "olat tamid". Hence, a
more<BR>precise definition for this unit would be KORBANOT
TMIDIM<BR>u'MUSAFIM.<BR> Indeed, each of the holidays
are mentioned within this<BR>unit, but not because the holidays are its primary
topic.<BR>Quite the contrary; the holidays are mentioned, for on each<BR>holiday
an 'additional' korban is to be offered.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BETWEEN EMOR &
PINCHAS<BR> With this background, we can better
understand the<BR>difference between the presentation of the chagim in
Parshat<BR>Emor (see Vayikra chapter 23) and their presentation
here.<BR> In contrast to Parshat Pinchas whose primary
topic is<BR>korbanot, the primary topic in Parshat Emor is the holidays.<BR>In
fact, that is precisely its title: "moadei Hashem..." -<BR>God's appointed times
(23:1,4)! That unit details the nature<BR>and specific laws for each
holiday. For example, the<BR>prohibition to work, the need to gather
("mikraei kodesh"),<BR>and special mitzvot for each holiday, such as: offering
the<BR>"omer", the "shtei ha'lechem", blowing shofar, fasting,<BR>succah, lulav
& etrog etc. [To verify, review Vayikra 23:1-<BR>44.]<BR> [Btw, that
parsha does include certain korbanot, such as<BR> those which come with
the "omer" and "shtei ha'lechem". But<BR> again, those korbanot are
special for that day and hence,<BR> relate to the special nature of each
of those holidays.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Notice as well that each
holiday in Parshat Emor includes<BR>the mitzvah of "v'hikravtem ishe la'Hashem"
[you shall bring<BR>an offering to God/ see 23:8,25,27,36]. However,
this<BR>commandment appears quite ambiguous for it doesn't specify<BR>which type
of korban is to be offered.<BR> Parshat Pinchas solves
this ambiguity, by telling us<BR>precisely what that offering should be.
To prove how, note a<BR>key summary pasuk found in Parshat Emor:<BR>
"These are God's appointed times set aside for gathering IN<BR> ORDER to
offer a - ISHE LA'HASHEM -, an OLAH, MINCHA,<BR> ZEVACH, & NESACHIM, -
on EACH DAY - DVAR YOM B'YOMO." (See<BR> Vayikra 23:37, compare with
23:4)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> What does "dvar yom
b'yomo" refer to? Most likely to the<BR>precise details for these korbanot as
recorded in Parshat<BR>Pinchas! [Note Rashi on that pasuk (23:37), that is
exactly<BR>what he says!]<BR> [Using computer jargon, we could say that
Parshat Emor is<BR> 'indexed' to Parshat Pinchas - or, if each
"v'hikravtem<BR> ishe" in Emor was in 'hyper-text', it would link to
its<BR> respective URL address in Parshat Pinchas. [e.g. 23:8-<BR>
>28:19, etc.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Also, if you look
carefully at the names of the chagim in<BR>the opening pasuk of each parshia in
Parshat Pinchas, you'll<BR>notice that each specific name reflects the primary
aspect of<BR>the chag as it had already been described in Parshat Emor!<BR>[That
comparison is quite straightforward, but beyond the<BR>scope of this
shiur.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this background, the
presentation of the holidays in<BR>Parshat Pinchas is quite easy to
understand. Each holiday is<BR>introduced by its lunar date and name
(based on its more<BR>detailed description in Parshat Emor). This
introduction is<BR>followed by the complete details of the korban MUSAF for
that<BR>holiday, including the type of each korban, and the number of<BR>animals
that are to be offered. Other than those details (of<BR>the korban MUSAF),
Parshat Pinchas does not add in any new<BR>laws for any of the
"chagim".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE INTERNAL STRUCTURE OF PARSHAT
HA'MUSAFIM<BR> Let's return now to Parshat Pinchas to
take a look at the<BR>actual korbanot and what they're all
about.<BR> Even though the korban MUSAF of each holiday
is presented<BR>in a separate parshia, the set of korbanot for each
holidays<BR>are quite similar. Note how each set contains:<BR>
* an OLAH offering of PARIM, AYLIM, & KVASIM;<BR> * the
appropriate flour & wine
offerings,<BR>
[better known as "MINCHATAM V'NISKAM";<BR> * and a CHATAT offering
of a SEIR IZIM (a goat).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The following table
compares the specific korbanot of<BR>each chag. [If you have the time (and
patience), I recommend<BR>that you try to work it our first on your
own.]<BR> As you review this table, note how similar
most of the<BR>MUSAFIM are. However, note as well where and how they
differ!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>CHAG / OLAT:
PAR AYIL KEVES / SEIR
CHATAT<BR>ROSH CHODESH - 2
1
7 1<BR>CHAG
HA'MATZOT 2
1
7 1<BR>[same for 7
days]<BR>SHAVUOT -
2 1
7 1<BR>ROSH
HA'SHANA 1
1
7 1<BR>YOM
KIPPUR - 1
1
7 1<BR> [same
as R.H.]<BR>SUCCOT (day 1) - 13
2
14 1<BR>SUCCOT (day
2) 12
2
14 1<BR>SUCCOT (day
3) - 11
2
14 1<BR>SUCCOT (day
4) - 10
2
14 1<BR>SUCCOT (day
5) - 9
2
14 1<BR>SUCCOT (day
6) - 8
2
14 1<BR>SUCCOT (day
7) - 7
2
14 1<BR>SHMINI
ATZERET - 1
1
7 1</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As you study this chart,
note how one can easily identify<BR>certain groups of holidays. Let's organize
them as follows:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>GROUP ONE: [the
2-1-7-1]<BR> Rosh Chodesh, Chag ha'Matzot, and
Shavuot<BR> Note how all three are connected to YETZIAT
MITZRAYIM!<BR> [Rosh Chodesh - based on Shmot 12:1, and
Shavuot can be<BR> considered the conclusion of
Pesach.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>GROUP TWO: [the
1-1-7-1]<BR> Rosh ha'Shana, Yom Kippur, and Shmini
Atzeret<BR> Note, that all three are in Tishrei! Since the
first two<BR> are 'days of judgement', then we must conclude
that Shmini<BR> Atzeret must also be a 'day of
judgement'!<BR>
[e.g. "tfilat geshem" etc.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>GROUP THREE: [the
{13->7}-2-14-1]<BR> The seven days of
Succot<BR> This is the most interesting group, for (unlike
"chag<BR> ha'matzot") even though each day of Succot is the
same<BR> holiday, for some reason the number of PARIM
decreases<BR> daily.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DOUBLE NATURE<BR> In
addition to this obvious division into three groups,<BR>there remains another
interesting phenomenon in the above<BR>chart. For some reason, the OLAH offering
on Succot seems to<BR>be DOUBLE. On every other holiday we offer one AYIL and
seven<BR>KVASIM, but on each day of Succot we double that - offering<BR>TWO and
FOURTEEN instead! Furthermore, in regard to the PARIM,<BR>there's an
'explosion'. Instead of either one or two, we find<BR>THIRTEEN! More puzzling is
the fact that each day we bring one<BR>less.<BR> So
what's going on with the korbanot on Succot?<BR> One
could suggest that Succot should not be considered a<BR>separate category, but
rather a COMBINATION of the other two.<BR>Let's explain
why.<BR> On the one hand, Succot could be included in
Group One,<BR>for that group contains the other two "shalosh regalim"
(i.e.<BR>Chag ha'Matzot and Shavuot). On the other hand, Succot could<BR>also be
included in Group Two, for that group contains all of<BR>the other holidays that
fall out in the seventh month (i.e.<BR>"chagei Tishrei").<BR>
[Thematically as well, Succot fits into both groups. On the<BR> one hand
it is a thanksgiving holiday (like the holidays in<BR> Group One), where
we thank God for our fruit harvest /that's<BR> why we recite the Hallel.
On the other hand, it is also a<BR> time of awe (like the holidays in
Group Two), for we<BR> anticipate the rainy season which will determine
the fate of<BR> the forthcoming year/& that's why we recite the
"Hoshanot"].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This 'double nature' of Succot can explain
why its korbanot<BR>are DOUBLE - two AYLIM instead of one; & fourteen
KVASIM<BR>instead of seven. But what about the PARIM? According to
this<BR>interpretation, we should only bring THREE on each day of<BR>Succot. So
why do we bring and 'extra' ten on the first day,<BR>an extra nine on the
second, etc.<BR> It's rather cute, but if we add up all
the 'extras', i.e.<BR>10+9+8+7+6+5+4 we find that we've added 49 [=7x7] PARIM.
In<BR>relation to the "chagim", finding significance in the number<BR>seven (or
its multiple) should not surprise us. There are many<BR>instances in Chumash
when 'seven' relates to our recognition<BR>that it God who controls what we
perceive as nature (see<BR>shiurim on both Parshat Breishit and on Parshat
Emor).<BR> Our recognition that God controls nature is
most critical<BR>on Succot - for it sits at the junction (and 'overlap') of
the<BR>agricultural year, i.e. at the end of the previous year (the<BR>autumn
fruit harvest) and beginning of the new year (the<BR>upcoming rainy
season).<BR> Furthermore, should we add these 49 PARIM
to the original<BR>21 PARIM [3x7days], we find that a total of SEVENTY parim
are<BR>offered during SUCCOT. Chazal point out that these seventy<BR>bulls are
representative of the seventy nations of mankind.<BR>[See shiur on Parshat Noach
and the 'Migdal Bavel 'vort'.]<BR> [If you want to find additional meaning
to the number 7 or<BR> 49 [=7x7] in relation to the 7 days of Succot in
the 7th<BR> month, ask your local kabbalist. - "v'akmal".]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In summary, we have shown
how what appears to be a rather<BR>monotonous list of korbanot may actually be
hiding some very<BR>fundamental aspects of the "chagim". Hopefully, next time
you<BR>doven MUSAF, it will make your tefilah a bit more
meaningful.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
Menachem<BR>================<BR>FOR FURTHER IYUN<BR>1. If you are not familiar
with the structure of tfilat Musaf,<BR>after the standard opening three brachot,
we recite a "piyut"<BR>which describes our sorrow (& our fault) over the
fact that<BR>the Bet ha'Mikdash not longer stands (e.g. "mpnei chataeinu",<BR>or
tikanta shabbat..." etc.). That "piyut" concludes with our<BR>wish that the Bet
ha'Mikdash will be rebuilt so that we can<BR>once again offer the korbanot -
then we quote the actual<BR>korban from Parshat Pinchas and a brief description
of its<BR>NESACHIM. This is followed by yet another piyut
(e.g.<BR>"yismchu b'malchutcha" or "melech rachaman...") and then<BR>concludes
with the bracha of "kedushat ha'yom" (e.g. "mkadesh<BR>ha'shabbat", or "yisrael
v'hazmanim').</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. Note that in regard to lighting Chanuka candles,
Bet<BR>Shamai's shita that we begin with eight and conclude with one<BR>is based
on a comparison to PAREI ha'CHAG - i.e. the PARIM of<BR>Succot.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. The only korban that doesn't change for any
holiday is the<BR>"seir izim l'CHATAT". This korban serves as atonement for
any<BR>possible sin of Am Yisrael in the Mikdash. The "seir izim" is<BR>chosen
as it is symbolic of the sin of the brothers of Yosef<BR>when they used a "seir"
to 'cover up' their sin. See Ramban!<BR>As it purpose is atonement, only one
offering is necessary per<BR>set, and hence it is not doubled in Succot as are
the other<BR>korbanot.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4. See previous shiur on Rosh Ha'shana for a more
complete<BR>explanation of why Tishrei (at the beginning of the
rainy<BR>season), serves as a time when all mankind is judged.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>5. Note machloket between Ramban (and everyone
else)<BR>concerning whether this korban MUSAF was offered in the desert<BR>or
only once Bnei Yisrael entered the land. Relate it to his<BR>"shita" of "yeish
mukdam u'muchar ba'Torah". [Ramban on 28:1 &<BR>on Vayikra
3:2.] Relate this to the above
shiur.</FONT></DIV></BODY></HTML>