[Par-reg] for SUCCOT - shiur #1

Sun Sep 23 19:15:14 EDT 2007

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     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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           SUKKOT: To KNOW, or to REMEMBER

     As anyone: why do we celebrate Sukkot?  You'll probably

hear something like - to remember (or commemorate) our

dwelling in 'booths' in the desert after the Exodus - which

basically translates into: thanking God for His special

protection and care for the people of Israel during those

forty years.

     This also seems to be the simple 'pshat' of the sole

pasuk in Chumash that explains the historical reason for this

holiday:

  "You shall sit in sukkot for seven days... in order that

  future generations may know that I made Bnei Yisrael dwell

  in sukkot when I brought them out of Egypt..." (see Vayikra

  23:42-43).

  Pay attention, however, to the special wording of this pasuk

- for it doesn't command us to 'remember' (what happened in

the desert), rather - we are commanded to 'know' ['lema'an

yeid'u doroteichem' / as opposed to 'lema'an tizkeru']!

  In the following shiur, we will show how this distinction

can help us better understand the historical aspect of the

holiday of Sukkot, and appreciate why the Torah instructs us

celebrate this holiday specifically during the harvest season

['chag ha-asif'].

INTRODUCTION

     As you probably recall, we find both an historical

reason, as well as an agricultural reason for each of the

three 'pilgrimage holidays' [the 'shalosh regalim'].

.    In the beginning of the spring ['chag ha-aviv'] we

  celebrate our Exodus from Egypt  = 'chag ha-matzot'

.    During the grain harvest ['chag ha-katzir'] we celebrate

  the giving of the Torah = 'chag shavu'ot'

.    During the fruit harvest [chag ha-asif] we celebrate our

   dwelling in 'booths' in the desert = chag ha-sukkot.

  Now the reason why we are commanded to 'remember the Exodus'

in the spring is simple - it's because that event took place

in the spring (see Devarim 16:1).  Similarly, we received the

Torah in the month of Sivan, hence we are to commemorate that

event on Shavu'ot.

  However, there doesn't appear to be any obvious reason for

celebrating 'our dwelling in booths in the desert'

specifically in Tishrei.  After all, this holiday does not

commemorate a single event, but rather an entire time period

of our national history - that spanned over forty years.  So

what makes Tishrei special?

  In fact, it might have made more sense to commemorate 'our

dwelling in sukkot' in Nissan - together with our

commemoration of the Exodus.  Certainly, both events are

related (as one followed the next); and furthermore, the very

first mention of Sukkot in the Torah is exactly when we first

left Egypt, right after the Tenth Plague:

  "And Bnei Yisrael traveled from Ramses to Sukkot..."

       (see Shmot 12:37  & 13:20!).

     Nevertheless, the Torah insists that we commemorate our

'desert experience' six months later, in the month of Tishrei

(a month that certainly doesn't lack holidays), and

specifically at the time of our grain harvest.

     Furthermore, as we mentioned in our introduction, the

Torah doesn't command us to 'remember' this desert experience,

rather to 'know' it.

     In our shiur, we attempt to answer these questions.

REMEMBERING 'WHAT' OR REMEMBERING 'WHY'

     The key to understanding the historical aspect of all of

the holidays lies in one basic principle.  The Torah is not

interested that we simply remember what happened, rather it is

more important that we remember why those events took place.

  [Recall that in our shiur on chag ha-matzot / Parshat Bo, we

  applied this principle to our understanding of chag ha-

  matzot and korban pesach; likewise in our shiurim on the

  underlying reason for the four fast days in Sefer Zecharya.]

     Applying this principle to Sukkot, we posit that we don't

sit in the sukka simply to 'remember' [and express

thanksgiving] that God provided for our needs during our

journey through the desert; rather the Torah commands that we

sit in the sukka in order to remember why that entire desert

experience was necessary!

     Therefore, our shiur will first consider why the entire

desert experience was necessary.  Then, we will show why the

summer harvest becomes an ideal time to commemorate that time

period of our history.  Finally we will explain why we are

commanded to know these events (not just remember them); and

why seven days are necessary to accomplish this goal!

LIFE IN THE DESERT - A TRANSITION STAGE

    Let's begin by taking a closer look at the Torah's

commandment to celebrate Sukkot, noting how the Torah focuses

on commemorating the 'desert experience' (and not the Exodus

itself):

  "You shall sit in sukkot for seven days... - in order that

  your future generations may know that I made Bnei Yisrael

  dwell in sukkot when I brought them out of Egypt..."

           (see Vayikra 23:43).

     In our shiur on Parshat Beshalach, we explained how Bnei

Yisrael's various experiences in the desert [after they left

Egypt] could be understood as a 'training' period - initiated

by God to help transform this nation of slaves into a nation

capable of establishing His model nation in the Promised Land.

     Even though this process began with a 'big bang' - i.e.

the Ten Plagues, the Exodus, the splitting of Red Sea, etc.-

those great miracles were necessary to convince Bnei Yisrael

of their total dependence upon God (see shiur on Beshalach).

However, that high level of miracles could be considered more

of an 'attention getter' than an ideal.  Sooner or later, Bnei

Yisrael would need to learn to recognize God in their daily

lives without the help of miracles.  But this required a long

'educational' process that would spiritually prepare them for

challenges of daily existence once they would inherit the Land

of Israel.

     In fact, Moshe Rabbeinu himself provides us with a

beautiful explanation of the preparatory nature of the entire

'desert experience'!  We need only quote from that speech,

delivered to Bnei Yisrael as they prepare to finally enter the

land, to understand the purpose of their experiences in the

desert:

  "All these mitzvot which I command you... keep in order that

  you live... and inherit the Land...

  remember the way that God has led you during your wanderings

  of forty years in the desert - in order to test you with

  hardships to know what is in your hearts; whether you would

  keep His commandments, or not...

    * "He gave you the manna to eat... in order to teach you

    that man does not live on bread alone, rather man lives

    on the words of God...

     've-yada'ta" et levavecha...'

  [In order that] you should know, that just as a father puts

  his son through hardship (to train him), so too has God put

  you through hardship"  (See Devarim 8:1-6).

     Note how Moshe explains how the 'manna' served as a

'training' food for Bnei Yisrael, to teach them in the desert

that their food comes from God, so that when they enter the

land of Israel - and make their own food - they will remember

that God is the underlying source of their sustenance.

  To support these introductory remarks, Moshe continues by

explaining why this 'testing period' was necessary:

  "...for God is bringing you into a good land... a land of

  wheat and barely, vines, figs and pomegranates, of olive

  trees and honey...a land where you will lack nothing...

  * Be careful, lest you forget God and fail to keep His

  commandments.  Should you eat and become satiated, and build

  fine houses and live in them... and everything you own has

  prospered...

  * Beware lest you grow haughty and forget your God who took

  you out of Egypt...

  * Lest you say: My own power and my own might have won this

  wealth for me.

  * Remember that it is the Lord your God who gives you the

  power to get wealth..."  (see Devarim 8:7-19).

     It was specifically because daily life in the land of

Israel would be without 'obvious miracles' - that this

training in the desert was necessary!  As Moshe explains, God

is fearful that once Bnei Yisrael cultivate the land and

provide for themselves, they may become haughty thinking that

'they did it all themselves' - and hence reminds them how they

must always remember 'their lesson' from the desert.

     According to Moshe Rabbeinu, this transition period of

the desert was necessary to prepare Bnei Yisrael for the

spiritual dangers facing their agrarian society, which they

are about to establish in the Land of Israel.  To recognize

the hand of God in a miracle was easy - but to recognize His

hand within the nature will be much more difficult.

     This background provides us with a very logical reason

for the Torah's commandment to celebrate Sukkot on a yearly

basis.

     As this danger of 'becoming haughty and forgetting God'

is so real, it will apply to future generations as well,

especially those who never experienced the desert!  Hence, the

Torah instructs Bnei Yisrael that all future generations must

not only remember this 'desert experience', but they must

virtually 're-live' [to know it] - by living in a sukka for

seven days!

THE MOST FITTING TIME OF THE YEAR

     This background also explains the 'advantage' of

celebrating Sukkot at the conclusion of the harvest season.

     If we are sitting in the 'sukka' to remember why that

desert experience was necessary - and if that experience was

necessary due to the fear of haughtiness that may stem from

economic prosperity - then the 'harvest season' [when economic

prosperity is at its highest] is the best time to remember

those events, for that is when the fear of haughtiness is

greatest!

  This fear was not only expressed by Moshe Rabeinu in his

speech (as quoted above in 8:3-12), but see also shirat

Ha'azinu  (see especially 31:16,20 and 32:13-15!).  Our own

life experience certainly supports the credibility of this

fear.

     Just as dwelling in the desert prepared Bnei Yisrael for

their entry into Eretz Yisrael, so too, our sitting in the

sukka prepares us for the spiritual challenges that inevitably

surface as we gather our produce & reflect on our 'profits'

and wealth.

  [See Rashbam on Vayikra 23:43, in contrast to the

  interpretation of Ramban to that pasuk.  Our shiur will

  follow the direction of Rashbam, noting how he also quotes

  from Devarim chapter 8!]

     Therefore, the Torah commands that we celebrate Sukkot at

the climax of the agricultural year - as we gather the fruits

and 'count our wealth'.  It is specifically during this time

of year that the spiritual dangers of affluence are greatest.

At the height of the harvest season, we must not only

'remember' the lesson of that desert experience, we must

actually re-live it, or as the Chumash commands us - we must

know it.

KNOWING SOMETHING - In the Biblical Sense

     The Torah's use of the phrase 'lema'an yeid'u

doroteichem' takes on additional meaning when we consider the

deeper meaning of the word 'lada'at' - to know.  As we all

remember, the Torah uses this word to describe the intimate

relationship between husband & wife: 've-Adam yada et Chava

ishto' (see Breishit 4:1).  [It is not by chance that this

word is also used to describe the Tree of Knowledge -'etz ha-

da'at' in the story of Gan Eden.]

     Later on in Sefer Breishit, when God takes a 'close look'

at the people of Sedom - to punish them for their terrible

sins - this type of intense relationship as well is described

with the verb lada'at - see Breishit 18:21,  [Note also

Breishit 15:8 & 13.]

   Similarly, in preparation for the Exodus, God wants to make

sure that Bnei Yisrael will internalize the message of 'Ani

Hashem'  - that He is their God, and the only God: [See TSC

shiur on Parshat Va'era / Ani Hashem.]

   To emphasize this commandment, note again how the Torah

employs the verb lada'at to describe this intense

relationship:

  "Therefore, tell Bnei Yisrael that I am God, and I will take

  them out of..., and save them... and redeem them with an

  outstretched hand... and take them as My nation and I will

  be their God ---

  "vi-yda'tem ki Ani Hashem Elokeichem"-

  In order that you will know that I am the God who has taken

  you out of Egypt"  (see Shmot 6:6-7).

     In other words, to 'know something' (or someone) in the

Bible entails much more the intellectual knowledge.  To know -

reflects an intense and very close relationship - to

internalize that idea.

     This can help us appreciate to meaning of 'lema'an yeid'u

doroteichem' in Vayikra 23:43.  We are commanded to sit in the

sukka not just to remember what happened, but to know it -

i.e. to totally identify with the purpose of that 'desert

experience' and its eternal message.

     Note as well how Moshe Rabbeinu used this very same word

when he explained the purpose of the original desert

experience: "And you shall know in your hearts..." [that this

was a 'training' experience]  (see Devarim 8:5).

     This also explains the difference between the mitzvot of

Pesach and Sukkot.  The mitzvot that we observe on Pesach (and

chag ha-matzot) are in order to 'remember' [lizkor'] what

happened (and why), yet we are not commanded to re-live that

experience - for it was a 'one-time' event in Jewish history.

In contrast, on Sukkot, we must re-live that 'desert

experience' for its underlying purpose is no different today

than it was back then - to inculcate the eternal message that

man should not become haughty at the height of his prosperity.

WHY SEVEN DAYS?

     This background can also help us understand why the Torah

requires that we sit in the sukka specifically for seven days.

Note that all the agricultural holidays revolve around the

number seven.

          * 7 days of chag ha-matzot in the spring;

          * 7 weeks until chag ha-shavu'ot;

          * 7 days of chag ha-sukkot

     As we explained in our shiur on Parshat Breishit [perek

aleph], the Torah's description of the story of Creation in

seven days emphasizes that the creation of what we call nature

was not by chance, nor a 'balance of powers' among a pantheon

of gods, bur rather - the willful act of one God, for a

purpose.  Therefore, each time that seven is found in Chumash

(e.g. Shabbat etc.), it is to remind us that God is the

creator of, and master over, all nature.  Thus, it is only

'natural' that we find the number seven prominent in the

agricultural holidays, as we thank God for His providence over

nature, and recognize that He is the true source of our

prosperity.

SHMINI ATZERET

     The above interpretation can also help us understand the

importance of Shmini Atzeret.  As the shalosh regalim come to

their conclusion, we add one extra day of celebration, void of

any specific mitzva, other than rejoicing with God.  Even

though it is the 'eighth day' of Sukkot, we do not need to sit

in the sukka, nor do we need to take the lulav - for the

preparatory stage is now over!

     On the other hand, we cannot just jump from the desert right

back into the Land of Israel.  Instead, a time of transition

is necessary to wean us from the 'desert environment' back to

daily life.  [This also emerges as a primary theme in Sefer

Yehoshua.]

     This may explain why we don't sit in the sukka on this

'final' day of Sukkot, for it represents how we must return to

our homes.  We keep the essence of our 'desert-like

experience' - our closeness to God - and make it the basis of

our daily natural existence.

     From this perspective, one could suggest that we do not

simply leave the sukka on Shmini Atzeret, rather we bring the

sukka into our homes.  We then rejoice with the Torah [dancing

seven hakafot - just like Yericho!), for its mitzvot - that we

received in the desert - enable us to continue the spirit of

our 'Sukkot honeymoon' with God throughout the entire year

.

                   chag sameiach,

                   menachem

=========================

FOR FURTHER IYUN & some mini-shiurim

A.  FROM THE SUKKA TO THE HOUSE

  Based on the last point in the above shiur, we can explain

our custom on Hoshana Rabba (7th day of Sukkot) afternoon to

bring our 'keilim' (vessels) from the sukka back into the

house - in preparation for Shmini Atzeret.  This may highlight

the primary purpose of this Yom Tov, i.e. to move the

spiritual message of the sukka into our homes for the

remainder of the year.]

  [In a similar manner, the 7 days of Sukkot followed by

  Shmini Atzeret could be compared to the 7 day milu'im

  ceremony of the mishkan which was required before the

  special yom ha-shmini dedication ceremony (see Vayikra 8:1-

  10:1.).  Note the from the eighth day onward, the mishkan

  became functional, but seven day are necessary as

  preparation.  [Note also first mishna in Yoma - 7 days

  before Yom Kippur, the kohen must prepare himself etc.]]

B.  PRI ETZ HADAR

     The conclusions of our shiur may shed light on Chazal's

explanation of 'pri etz hadar' (see Vayikra 23:40).  Rashi

quotes two Midrashim for etz hadar:

  1) A tree that the 'taste of its fruit' is the same as the

'taste of the tree'.

  2) A fruit that 'dwells on the tree' from year to year.

           (see Rashi 23:40 & Masechet Sukka 35a)

     The first Midrash is quite difficult for it relates to

what Chazal refer to as 'chet ha-aretz' - i.e. the 'original

sin' of the land during the process of Creation (see Breishit

1:11 / & Rashi on 'etz pri').  Even though God commanded that

the land bring forth an 'etz pri oseh pri' - a fruit tree

giving fruit - the land brought forth instead an 'etz oseh

pri' - a tree giving fruit.  Even though there doesn't seem to

be much of a difference between these two expressions, Chazal

relate this minute change to the manner by which nature

appears to 'hide' God, or act itself as a god.

     This is a bit difficult to explain, [and the following is

an over simplification of a very complex topic] but in a

'nutshell', when the tree gives fruit every year, it appears

that the tree itself creates the fruit.  When man contemplates

this phenomena in nature, that trees 'on their own' can create

fruit, he may conclude that trees have their own power - or

that there may be some nature god who 'programs' these trees

(how else does it know what fruit to make).  In other words,

man begins to see various powers within nature, and relates

them to many gods (e.g. fertility gods, rain gods, grain gods,

sun gods etc.).  This leads man to 'worship' these gods to

ensure that nature produces the proper produce and provide a

successful harvest.

     In contrast to this dangerous misconception, God wants

man to realize that there is only one God behind nature, even

though the way that nature works often leads man to a very

different conclusion.  [See Rav Yehuda HaLevi's explanation of

perek aleph in Breishit and 'shem Elokim' in  HaKuzari ma'amar

revi'i.]

     In contrast to all of the other trees that give fruit

according to the standard one year agricultural cycle, the

etrog tree is very different.  Instead of its fruit growing in

the spring and harvested in the fall like all other trees, the

fruit of the etrog can stay on the tree year after year, or as

Chazal explain 'ha-dar' - a fruit that lives on the tree from

year to year ['ha-dar ba-ilan mi-shana le-shana'].  This

special phenomena sort of 'breaks the rules' of nature -

indicating that there must be a higher power above nature!  By

taking specifically an etrog on Sukkot, we take a powerful

symbol from nature itself to remind ourselves that God is

above nature, and He alone controls it.

C  KOHELET & the Harvest Season

  Relate the minhag to read Sefer Kohelet on Sukkot to above

shiur and Devarim 31:7-13 (mitzvat Hakhel).  Carefully compare

the end of Sefer Kohelet to Devarim 31:12-13!  Note also how

Kohelet describes the spiritual problems relating to

affluence.

D.  VE-ACHALTA VE-SAVA'TA - & then what?

     Recall how our shiur was based on Devarim chapter 8.  In

that chapter, review once again 8:10, the famous pasuk that we

are learning birkat ha-mazon from, paying careful attention to

its context.

     Then, review Devarim 31:14-21, noting especially 31:20,

and the phrase 've-achal ve-sava...'.  Note how these psukim

thematically relate to Devarim 32:7-15 in shirat Ha'azinu!

     Can you explain the deeper meaning of the contrast

between 've-achal ve-sava ve-dashen' and 've-achalta ve-

sava'ta u-beirachta'!?

          SOME ADDITIONAL MINI-SHIURIM

I.  FROM YOM KIPPUR TO SUKKOT

     We are all familiar with the custom to begin work on our

sukka immediately after Yom Kippur.  Although this custom is

often understood as simply a great way to 'get off to a good

start', ['mi-chayil el chayil'], it may also allude to

something more significant

     First of all, recall that the original Yom Kippur in

Chumash was the day that Moshe came down with the second

luchot and middot ha-rachamim.  Recall as well that with the

help of these middot, God had agreed to Moshe's plea that He

return His Shchina to Bnei Yisrael, even though He had taken

it away in the aftermath of chet ha-egel / see Shmot 33;1-8).

Nonetheless, the Shchina itself, even though God promised that

it would return, does not return immediately, rather - only

some six months later - after Bnei Yisrael build the mishkan

(see Shmot 25:8 & Vayikra 9:1-5!).

     In fact, immediately after receiving the second luchot,

the first thing that Moshe does is gather the people together

and charge them with the building of the mishkan (note Parshat

Vayakhel).  Even though the Shchina is returning, Bnei Yisrael

must become active in this process; they must do something to

'receive' the Shchina.  Just like Moshe had to now carve his

own second luchot ['psol lecha...' / see Shmot 34:1 (in

contrast to the first luchot which God Himself had carved)],

in a similar manner Bnei Yisrael must now become more active

and build the mishkan.

     The mitzva to build the sukka immediately after Yom

Kippur may reflect this same idea.  Just as Bnei Yisrael began

to work on the mishkan after (and as a result of) Yom Kippur,

we also begin building our sukkot in which can 'meet the

Shchina' in a manner similar to the purpose of the mishkan.

     We can also relate this to PART II of our shiur on Yom

Kippur in regard to the deeper meaning of kappara.

     Recall from our shiur on Yom Kippur that one aspect of

kappara was to 'protect' man, allowing him to encounter the

Shchina.  If indeed our kappara on Yom Kippur was successful,

then we should now be ready to encounter the Shchina.

Considering that our sitting under the 'sechach' of the sukka

symbolizes our sitting under the 'clouds of God's glory' in

the desert ["sukkot kenegged ananei ha-kavod' / Sukka 11b],

then Yom Kippur could actually be considered a preparation for

Sukkot!  To enable us to 'dwell' together with the Shchina in

our sukka, we must first complete the process of kappara on

Yom Kippur.

     This thematic connection can help us understand many

other halachot and customs of Sukkot.

     For example, the gemara in Sukka 5b learns the minimum

height of the sukka - 10 'tephachim' - from the height of the

kaporet!  [Recall last week's shiur which discussed the

significance of the kaporet in relation to the Shchina / see

also complete sugya in Masechet Sukka beginning at the bottom

of 4b.]  In fact, the same shoresh as 'sechach' is found in

the pasuk which describes the keruvim on the kaporet: 've-hayu

ha-keruvim... sochechim be-kanfeihem al ha-kaporet...' (see

Shmot 25:20).

     This pasuk clearly shows how the sechach of our sukka

reflects our dwelling under the Shchina.

II.  THE DOUBLE MUSSAF ON SUKKOT

     In Parshat Pinchas (Bamidbar chps. 28-29) we find a

complete list of all the korbanot mussaf which we offered in

addition to the daily tamid offering in the bet ha-mikdash.

     If you make a table of the korbanot for each holiday, you

will notice an interesting pattern:

     On each of the Tishrei holidays (except Sukkot), i.e.

Rosh Hashana, Yom Kippur, and Shmini Atzeret, we offer an

identical korban mussaf - 1 'par', 1 'ayil', and 7 'kevasim'.

     On each of the shalosh regalim (except Sukkot), i.e. chag

ha-matzot and Shavu'ot, we offer an identical korban mussaf -

2 parim, 1 ayil, and 7 kevasim.

     The mussaf of Sukkot is quite different, each day the

amount of parim changes (from 13 down to 7), and each day we

offer 2 eilim and 14 kevasim!  [See Bamidbar 29:12-34.]

     The additional parim are the most striking difference,

and Chazal explain that these are added for the 70 nations for

whom Sukkot is also celebrated (13+12+11+10+9+8+7=70).  [See

also Zecharya chapter 14, haftara on first day Sukkot.]

     However, the extra ayil & kevasim also require

explanation.

     Note, that they are double the number that are offered on

all of the other holidays.  In other words, instead of 1 ayil

we bring 2 eilim; instead of 7 kevasim we bring 14 kevasim.

This indicates that there must be something 'double' about

Sukkot.

     The answer may be quite simple.  Sukkot is both one of

the shalosh regalim (see Shmot 23:14-17 & Devarim 16:1-17),

and a Tishrei holiday as well.  Therefore, it requires a

double mussaf. In other words, it should have daily:

           3 parim [2+1];

           2 eilim [1+1];

          14 kevasim [7+7].

     However, we add an additional 49 parim [10+9+8+7+6+5+4]

to reach a total of 70 [49+(3x7)=49+21=70], as explained

above.

          [Again we find 49 [7x7] related to the shalosh

regalim.]

     This may reflect the double nature of Sukkot.  On the one

hand it is one of the shalosh regalim in which we thank Hashem

for our harvest of the agricultural year which has just

finished.  At the same time, we stand in anticipation of the

agricultural year which is about to begin, awaiting its

important rainy season (see shiur on Rosh Ha'shana), just as

we do on all of the other Tishrei holidays.

     This 'double nature' is reflected by the two times in

daily davening on Sukkot when we hold the lulav & etrog,

during:

1) Hallel - to thank God for the harvest of the past year;

2) Hoshanot - to pray to God in anticipation of the new Year.

     Similarly, this 'double nature' may also reflect the two

reasons that Chazal [see Sukka 11b] give us for sitting in the

sukka.

     1) sukkot mamash - real booths, to protect us from the

sun.

  This may reflect the aspect of the harvest holiday, where we

need to build temporary booths in the field as we gather our

fruits in the fields.

     2) sukkot kenegged ananei ha-kavod - representing God's

Shchina which protected Bnei Yisrael in the desert.

III.  NOT BY CHANCE

     Regarding for celebrating each of the shalosh regalim.

     In our shiur, we discussed the connection between the

historical and agricultural reason for Succot.  Now we will

discuss that connection in regard to the other two shalosh

regalim.

  The fact that the Torah provides two reasons for celebrating

sukkot should not surprise us.  After all, the other two

shalosh regalim - i.e. chag ha-matzot & Shavu'ot - also carry

both historical and agricultural perspectives:

     Chag ha-matzot not only commemorates the events of the

Exodus from Egypt, but also must be celebrated at the onset of

the spring.  [See Shmot 13:3-4, 23:14-15, & Devarim 16:1-2.]

Consequently, on that holiday the Torah commands us to bring

the 'omer' offering from the first barley harvest (see Vayikra

23:10-11).

     Similarly, even though chag Shavu'ot commemorates the

historical event of matan Torah, the Torah presents it

primarily as an agricultural holiday (= chag ha-katzir),

marking the conclusion of the wheat harvest.  [See Shmot 23:16

& Vayikra 23:15-17.]

     This phenomena - that each of the shalosh regalim

contains both historical and agricultural significance - begs

explanation, and suggests that we search for a thematic

connection between each perspective - for each holiday.

THEMATIC CONNECTIONS

  Recall from our study of Sefer Shmot that God orchestrated

the events of the Exodus in such a manner that we would

celebrate this event specifically at the onset of the spring.

[See Shmot 13:2-3, 23:14-15, & Devarim 16:1-2.]

     Thematically, this may suggest that our freedom from

bondage reflects only the first stage of the redemption

process, just as the spring is only the first stage in the

yearly cycle of the harvest season.

     However, if this assumption is correct, then we should

extend this reasoning to the other two holidays as well.  One

could suggest that Shavu'ot and Sukkot, respectively, each

focuses on a certain aspect of the culmination of the

redemption process that began with the Exodus.  Let's explain

how.

     Recall how the Torah presented a double purpose for the

Exodus from Egypt:

     1) to receive the Torah at Har Sinai

     "... ta'avdun et Elokim ba-har ha-zeh" (see Shmot 3:12)

     2) to inherit the Land of Israel

  ".a'aleh etchem.el eretz zavat chalav u-dvash"

     (see 3:17).

     [See TSC shiur on Parshat Shmot.]

     This double purpose may be reflected in the respective

historical aspects of the two 'harvest' holidays that follow

the 'spring' holiday.  Clearly, Shavu'ot - the 'grain harvest'

holiday - commemorates the events of matan Torah.  Hence, we

must conclude that Sukkot - the fruit harvest holiday - must

commemorate in some manner our entry into the Land of Israel.

     We discussed this aspect in detail in the above shiur.

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