[Par-reg] for SUCCOT - shiur
Menachem Leibtag
tsc at bezeqint.net
Fri Oct 10 10:08:48 EDT 2008
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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
Wouldn't make more sense to celebrate Sukkot
during the month of Nisan instead of Tishrei?
After all, this is the holiday that commemorates our
dwelling in 'booths' in the desert after we left Egypt,
and it was in the month of Nisan that we first set up
camp in the desert! In fact, Sukkot was even the name
of Bnei Yisrael's very first camp-site, during that
first week of the Exodus, as Sefer Shmot records:
" And the children of Israel journeyed from Rameses to
Sukkot, about six hundred thousand men on foot, beside
children..." (see Shmot 12:37-39 / note as well that it
was in the camp site of Succot when they first baked
matza!]
Furthermore, the sole pasuk in Chumash that explains
the historical reason for this holiday emphasizes how we
must thank God for His special protection and care in
the desert immediately after the Exodus:
"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
reason for the holiday of Sukkot, and appreciate why the
Torah instructs us celebrate this holiday specifically
during the autumn harvest season [i.e. to coincide with
the agricultural holiday of "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 seven weeks later
- on "Shavuot".
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 (and as we explained
earlier that Sukkot was first mentioned in Chumash when
we left Egypt /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.
To explain why, we begin with a general
distinction which relates to the historical reason for
celebrating all of the holidays.
REMEMBERING 'WHAT', OR REMEMBERING 'WHY'
We posit that when Torah instructs us to
remember a certain key historical event, God is not
interested that we simply remember what happened, rather
it is more important that we remember why that event
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 so 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's speech, this
transition period in 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 reality 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.
FROM SUCCOT TO 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
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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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