[Par-reg.w] For Shavuot

[Menachem Leibtag]

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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SHAVUOT & MATAN TORAH

When the Torah wishes to inform us of the 'historical' reason for a
holiday, it certainly knows how to do so. Take for example the two other
pilgrimage holidays - "chag ha'matzot" & "succot": Even though these
holidays are also presented from their 'agricultural' perspective (see
Shmot 23:14-17), the Torah  informs us of their historical perspectives as
well (see Shmot 12:17, 13:3 etc. and Vayikra 23:42-43).
Therefore, it is simply baffling that the Torah presents Shavuot ONLY from
its agricultural aspect, without mentioning even a word about its
connection to events of MATAN TORAH!
In this week's shiur, we attempt to understand why.

SHAVUOT IN THE BIBLE
Before we begin our shiur, let's verify our statement that Shavuot is
presented solely from its agricultural perspective by quickly reviewing the
five 'parshiot' in which it is mentioned:
I. Shmot 23:15 = "v'et chag ha'KATZIR bikurei ma'asecha"
[the HARVEST holiday - the first fruits of your work]
II. Shmot 34:22 = "v'chag shavuot... bikurei KTZIR CHITIM"
[Feast of Weeks, the first fruits of the wheat harvest]
III. Vayikra 23:15-21: "u'sfartem lachem..."
"And you shall count from the time you offer the OMER offering (from your
first harvest/ see 23:10) seven weeks... and you shall offer a new MINCHA
to God..."
IV. Bamidbar 28:26 = "u'v'yom ha'BIKURIM..."
"And on the day of the first fruit offering, when you bring a new MINCHA to
God on Shavuot..."
V. Devarim 16:9-12 = "...m'ha'chel chermesh b'kamah..."
"Count SEVEN weeks, starting when the sickle is first put to the standing
grain, then you shall celebrate the holiday of SHAVUOT to God..."

As you review these five sources, note how in each instance Shavuot is
presented solely as a harvest holiday, when we must thank God for our grain
crops; while its connection MATAN TORAH is never mentioned - not even once!
However, when we study the above sources, it also becomes quite clear that
there is ample reason to celebrate SHAVUOT, even without the events of
MATAN TORAH. Considering that grain is man's staple, it is only logical
that we are commanded to celebrate its harvest together with God, in order
to thank Him for His providence during this most critical time of the year.
[Recall also that the custom of the nations of Canaan was to relate the
growth of grain to various local gods such as Baal & Ashera and Dagon etc.
This made it even more important to celebrate Shavuot, to assure that Bnei
Yisrael would thank the proper God and not fall into the traps of AVODA
ZARA. For more detail, see Hoshea chapter 2 (which just so happens to be
the Haftara for Parshat Bamidbar). See especially Hoshea 2:7,10,14-18 & 23!]

    Based on these sources, should we conclude that it is only coincidental
that Shavuot falls out on the date of Matan Torah? Would that explain why
Chumash makes no connection at all between that event and this holiday?
To answer this question, we must first take issue with our original
assumption that the Biblical date of Matan Torah indeed coincides with the
holiday of Shavuot.

THE DATE OF MATAN TORAH
When the Torah wishes to inform us of the precise date of a certain event,
it certainly knows how to do so. Once again, take for example the events of
Exodus.  Review Shmot 12:6,12-14,17-18 and 13:3-8, noting how the Torah
informs us of the precise date (and even the time of day) when the Tenth
Plague struck and when Bnei Yisrael left Egypt!  Later on, the Torah even
records the precise date when Bnei Yisrael arrived at Midbar Sin (on the
15th of Iyar, see Shmot 16:1).
However, in regard to Matan Torah, the Torah is quite vague. Indeed we are
told that Bnei Yisrael arrive at Har Sinai in the third month (Sivan), but
we are not told on what DAY of the month they arrived:
"In the third month of Bnei Yisrael's departure from the   Egypt, ON THIS
DAY, they came to Midbar Sinai." (19:1)

Not only is the phrase "on this day" ambiguous, it is quite difficult to
determine how many days actually transpire between their arrival at Har
Sinai and Matan Torah (see Shmot 19:3 16).
Even if we assume that Bnei Yisrael arrived on the first day of the month
(see Rashi 19:1-"b'yom hazeh"), the lack of a clear chronology in the
subsequent events still makes it impossible to pinpoint that date.  Even
though it is recorded how Moshe goes up and down the mountain several
times, and that three days are required to prepare for that special
occasion; we never told how many days elapse in the interim.
In the Mechilta (and in Mesechet Shabbat 86b), Chazal calculate that the
Torah was given on either the sixth or seventh of Sivan (see also Rashi on
19:2->19), yet the fact remains that the Torah clearly prefers to obscure
the precise date of this event.

CALCULATING 'BACKWARDS'
However, there is an additional manner by which it is possible to calculate
the approximate date of Ma'amad Har Sinai.  If we assume that tenth of
Tishrei was chosen as 'Yom Kippur' specifically because it marks the date
when Moshe descended from Har Sinai with the second "luchot" [See further
iyun section for a discussion of how we can prove this.], then we can
calculate 'backwards', using the three sets of 'forty days' that are
described in the story of chet ha'egel in Devarim chapter 9.
    Working 'backwards' from the tenth of TIshrei; we can arrive at the
following approximate dates of these three sets of forty days:
The last forty days - from 1 Elul until 10 Tishrei.
[when Moshe receives the second Luchot.]
The middle forty days - 19 Tamuz until 29 Av
    [when Moshe's prayer for their forgivenss.]
The first forty days - from either 6 or 7 Sivan  until 17 Tamuz.
[when Moshe receives the first Luchot.]

    These calculations leads us to the conclusion that the Torah was given
on either the 6th or 7th of Sivan (depending if the month of Sivan that
year was 29 or thirty days).
    However, even if all of the above assumptions are correct, the fact
still remains that the Torah never explicitly mentions the date of Matan
Torah, even though it has ample opportunities to do so!
Thus, we really have a double question. Not only is it strange that Torah
makes no connection between Shavuot and Matan Torah, it doesn't even tell
us WHEN Matan Torah took place!
Again, the question remains - why?

To answer this question, we must consider a fundamental difference between
the very nature of these two monumental events in our history: Yetziat
Mitzraim and Matan Torah.

MATAN TORAH: AN UNCOMMEMORATED EVENT
In the Torah, we find numerous mitzvot through which we commemorate Yetziat
Mitzraim, both on the:
ANNIVERSARY of the Exodus:  e.g. eating matzah, telling of the story of
Yetziat Mitzraim, korban Pesach etc.; and  ALL YEAR ROUND: e.g. "mitzvat
bikkurim" (bringing the first fruits to Yerushalayim), tfillin, shabbat,
and the daily recital of "kriyat shma", etc., all of which the Torah
relates to the Exodus (i.e. "zecher l'yitziat mitzrayim").
  In contrast, in Chumash we do not find even one specific mitzvah whose
explicit purpose is to commemorate the events of Matan Torah. [Sefer
Devarim does require that we not forget the events that transpired at Har
Sinai (see 4:9 16), but does not command us to perform any specific
positive mitzvah in order that we do not forget that event! Certainly,
those psukim do not require that we commemorate that event on any specific
day. See Further Iyun section for additional sources on this topic.]
Why does the Torah call upon us to commemorate these two events in such
dramatically different ways?
One could suggest that by this manner of presentation, the Torah is sending
a complex message.  Even though the Torah provides us ample information to
calculate the approximate date of Ma'amad Har Sinai, its deliberate
obfuscation of that date may suggest that we should not treat Matan Torah
as a historically bound event.  Instead, from a certain perspective, each
and every day one should feel as though the Torah has just been given.
This concept is reflected by the famous Midrash, quoted by Rashi on 19:1:
"... it should have been written: 'ON THAT DAY'. Why does the pasuk say:
'ON THIS DAY'? This comes to teach us that  the words of the Torah should
be considered new to you - as  though they were given TODAY!" (see Rashi
Shmot 19:1)

In other words, we should not view Matan Torah as a one time event. Rather,
every generation must feel as though they have just entered into a covenant
with God (see Devarim 5:1 3).  Every generation must feel that God's words
were spoken to them no less than to earlier generations.  To celebrate the
anniversary of Matan Torah as a single moment in our history could diminish
from that meta-historical dimension.
Similarly, in our study of the Mishkan, we showed how the primary function
of the Mishkan was to perpetuate the experience at Ma'amad Har Sinai. [See
Ramban on Shmot 25:1, and the TSC shiurim on Parshiot Terumah & Tezaveh.]
>From that source as well, it appears that the Torah would rather we treat
Matan Torah as an event that needs to be perpetuated, more than
commemorated.
In contrast to Matan Torah, the Exodus is not an event that must be
re-lived. Rather it is an event that the Torah emphasizes over and over
again that we must REMEMBER. Even if we must ACT as though we went out of
Egypt on the seder night (See in the Hagada - "b'chol dor v'dor chayav adam
lirot atzmo k'ilu..."), it is in order that we put ourselves in the proper
frame of mind to praise God and thank Him for our redemption.
Yetziat Mitzrayim was, and should remain, a one time event in our history -
our national birth. As such, it needs to be commemorated. Matan Torah is
totally different! It is an event that must be constantly RE-LIVED, not
just remembered, for it is the essence of our daily existence.
So is it wrong to commemorate Matan Torah on Shavuot? Did Chazal make a
'mistake' (chas v'shalom) by connecting a 'purely agricultural' holiday
with the historical event of Matan Torah?
Of course not! Is it possible that the most important event in our national
history not be commemorated on its yearly anniversary?!
In this regard, Chazal strike a beautiful balance between Torah
"sh'bichtav" (the Written Law) and Torah "sh'baal peh" (the Oral Law).
Chumash emphasizes one perspective, the inherent danger of commemorating
this event, while tradition balances this message by emphasizing the other
perspective, the historical significance of remembering that day, by
re-living that event.
Therefore, Chazal instituted that just like on "leil ha'seder (Passover
eve), when we spend the entire evening 're-telling' the story of Yetziat
Mitzrayim, on "leil Shavuot", we spend the entire evening engrossed in the
study of Torah, 're-living' the experience of Ma'amad Har Sinai!

SOME BIBLICAL 'HINTS'
Even though the connection between Matan Torah and Shavuot is not explicit
in Chumash, we do find several interesting 'hints' to their connection in
Parshat Emor.

THE SHTEI HA'LECHEM
Recall how Parshat Emor is the primary source for the specific details of
the special laws of Shavuot (see Vayikra 23:15 21).  That parshia discusses
the special offering of the "shtei ha'lechem" – two loaves of bread, baked
as “chametz” from the new wheat harvest -, offered at the conclusion of the
50 days of counting ["sefirat ha'omer"].
    As the primary reason for this holiday is to thank God for our wheat
harvest, it certainly makes sense for the Torah to command that we offer
special korban from wheat.  However, together with this “shtei ha'lechem”,
the Torah also instructs the "tzibur" (the community of Israel) to bring
some additional sacrifices, including an olah, chatat, & shlamim.
[The Olah is 7 sheep, 2 rams, and 1 bull, together with the standard goat
for the chatat offering. For the shlamim the tzibur offers 2 sheep, whose
meat is waved ('tnufa') together with the "shtei ha'lechem". / See
23:18-20.]

    Even though similar offerings are brought on every other holiday (see
Bamidbar chapters 28 thru 29), Shavuot is unique for it is only time of the
year when the “tzibur” offers a korban shlamim!

Let’s summarize these two unique laws regarding the "shtei ha'lechem" - the
special korban of Shavuot.
1) It is the only korban 'mincha' offered by the tzibur    which is baked
'chametz' (all other flour offerings must be baked  'matzah').
2) It is the only time during the entire year when the “tzibur” offers a
korban SHLAMIM.

We will now explain how these two laws may relate to the fact that the
agricultural holiday of Shavuot coincides with the time of year when Bnei
Yisrael first received the Torah.

1) CHAMETZ U'MATZAH
As we explained in earlier shiurim, matzah symbolizes the initial stage of
a process, whereas the fully risen 'chametz' symbolizes its completion.
Thus, the mitzvah to bake the shtei ha'lechem as 'chametz' may indicate
that Matan Torah should be understood as the culmination of the redemption
process which began with Yetziat Mitzrayim. Just as the "shtei ha'lechem'
marks the culmination of the wheat harvest, the staple of our physical
existence - the historical process which began with the Exodus culminates
with Matan Torah, the essence of our spiritual existence.
In this manner, the agricultural time of year of Shavuot alludes to an
educational message that can help us appreciate the historical event that
we commemorate.
[In our shiur on Parshat Emor, we provided similar explanations for
significance of the agricultural time of year of Pesach & Succot.]

2) KORBAN SHLAMIM
As we noted above, Shavuot is the ONLY holiday when the "tzibur" must offer
a korban SHLAMIM, i.e. the two kvasim which are offered with the SHTEI
ha'LECHEM.
To appreciate why this is significant, we must uncover its Biblical
precedent.
The FIRST instance where we find a korban SHLAMIM is at the end of Parshat
Mishpatim (Shmot 24:4 8) when the Torah describes the special covenantal
ceremony that takes place at Ma'amad Har Sinai. At this ceremony, Bnei
Yisrael proclaim "na'aseh v'nishma" while entering into a covenant to
become God's special nation by accepting the laws of Matan Torah.
That ceremony included the offering of special korbanot: OLOT and SHLAMIM
(see Shmot 24:5). The blood from these korbanot, sprinkled both on the
mizbayach and on the people, symbolized Bnei Yisrael's entry into the
covenant (24:6 8). [The meat of the shlamim was eaten at the conclusion of
the ceremony (24:11).]
Thus we find that the very first korban SHLAMIM is offered as a symbol of
Bnei Yisrael's acceptance of MATAN TORAH. Recall our explanation (see shiur
on Parshat Vayikra) of how a SHLAMIM reflects a joint feast shared by
covenantal partners. Therefore, the korban SHLAMIM, which is presented
together with the SHTEI ha'LECHEM on Shavuot, may serve a symbolic reminder
of MATAN TORAH.

In fact, we find two additional instances in Chumash when Bnei Yisrael
offer a special collective SHLAMIM offering - and once again, both relate
to Ma'amad Har Sinai:
1) During the YOM ha'SHMINI ceremony (see Vayikra 9:1-5)
2) On Har Eival, when the generation that enters the land re-enacts Ma'amad
Har Sinai and studies its laws!
[see Devarim 27:1-8]

1) In many ways, "Yom ha'Shmini"- the day of the dedication ceremony of the
Mishkan - can be considered as an extension of Ma'amad Har Sinai.
Considering that God's SHCHINA, which had left Bnei Yisrael in the
aftermath of chet ha'egel, now returns to the Mishkan, and God begins once
again to teach Bnei Yisrael mitzvot - now from the Ohel Moed instead of
from Har Sinai - we can view this event as parallel to the day of MATAN
TORAH.
Furthermore, this day marks the first time that God appears to Bnei Yisrael
(see 9:4-5) since He appeared to them on the day when they first
proclaimed "na'aseh v'nishma" (see 24:9-11).
Once again, the korban SHLAMIM offered during this ceremony may reflect the
re-establishment of the covenant of Har Sinai, which was broken due to chet
ha'egel.

2) The purpose of the ceremony which God commands Bnei Yisrael to perform
on Har Eival (to teach Bnei Yisrael the Torah and offer korbanot OLOT &
SHLAMIM) is clearly to re-create the experience of MATAN TORAH for the new
generation (for most of them were not present at the original event). Here
once again, we find a thematic connection between the korban SHLAMIM and
MATAN TORAH.

Therefore, it is only logical to assume that special korban SHLAMIM that
the Torah obligates us to offer with the SHTEI ha'LECHEM on Shavuot alludes
to the deeper thematic connection between SHAVUOT and MATAN TORAH.

If so, these Biblical ‘hints’ remind us that Shavuot remains as "ZMAN MATAN
TORATEINU", even according to Chumash.

chag sameyach,
menachem

==============
FOR FURTHER IYUN
1. Based on the above shiur, can you find a deeper meaning to the popular
phrase "im ein kemach - ein Torah" [If there is no flour then there is no
TORAH.]

2. In regard to Devarim 4:9-10. Note how these psukim could be understood
as an introduction to the prohibition to make any image to represent God,
as explained in 4:11-22. Therefore, this may not be considered as an
independent mitzvah to remember Matan Torah. Only Ramban counts it as a
mitzvah - See his pirush on 4:9 and the Hasagot HaRamban to Sefer HaMitzvot
of the Rambam- Lo Ta'aseh #2. Note, that even if it is counted as a
mitzvah, it does not require any specific action by which we are to
commemorate that event. We are simply commanded never to forget it.

3. Our assumption that the specific date of the tenth of Tishrei was chosen
for 'Yom Kippur' because it marks the date when Moshe descended from Har
Sinai with the second "luchot" is based on several thematic parallels.
First and foremost, the very concept of "kappara" was first introduced when
Moshe first petitioned God to forgive Bnei Yisrael for their behavior at
chet ha'egel - see Shmot 32:30  - "...u'lie ACHAPRA b'ad chatatchem".
Furthermore, during Moshe's forty days and nights on Har Sinai, he did not
eat or drink (see Devarim 9:9). This may relate to our need to fast on Yom
Kippur.
Finally, the specific date of the TENTH of the month would have no logical
reason, other than if it commemorated a certain event that happened on that
day.  [A holiday on the fifteenth of the month (Pesach & Succot) would be
because of full moon, or Rosh ha'shana, because it is a new moon. However a
holiday on the tenth would require a reason for that specific day.]
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