[Par-reg] for Parshat Emor
Menachem Leibtag
tsc at bezeqint.net
Wed May 4 12:05:25 EDT 2011
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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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PARSHAT EMOR - "moadei Hashem
What is a "moed"?
Most of us would answer - a Jewish holiday [i.e. a
"yom-tov"].
[Most English Bibles translate "moed" - a fixed
time.]
However, earlier in Chumash, the Hebrew word "chag"
was
used to describe the Holidays (e.g. see Shmot 12:14, 13:6,
23:16). So why does Parshat Emor prefer to use the Hebrew
word "moed" instead? [See 23:2,4,37,44.]
Furthermore, it is just by chance that the same
Hebrew
word "moed" is also used to describe the Mishkan, i.e. the
"Ohel MOED"? [See Vayikra 1:1, Shmot 30:34 etc.]
In this week's shiur, we attempt to answer these
questions by taking a closer look at Vayikra chapter 23.
INTRODUCTION
Even though Parshat Emor discusses all of the Jewish
holidays, these same holidays are also discussed in the
other
books of Chumash as well:
* in Sefer Shmot: Parshat Mishpatim (23:14-17)
& Ki-tisa (34:23);
* in Sefer Bamidbar: Parshat Pinchas (chapters
28-29);
* in Sefer Devarim: Parshat Re'ay (chapter 16).
However, within these four 'parshiot' we find two
distinct sets of holidays:
A) The "SHALOSH REGALIM"
[the three pilgrimage holidays]
i.e.- chag ha'Matzot, Shavuot, & Succot;
B) The "YOMIM NORAIM"
[the days of awe / the 'high holidays']
i.e.- Rosh ha'Shana, Yom Kippur & Shmini
Atzeret.
Sefer Shmot and Sefer Devarim discuss ONLY the
"shalosh
regalim", while Sefer Vayikra and Sefer Bamidbar discuss
both
the "shalosh regalim" AND the "yomim noraim".
At first glance this 'multiple presentation' of the
chagim in FOUR different books of the Chumash appears to
be
superfluous. After all, would it not have been more
logical
for the Torah to present ALL of these laws together in ONE
Parsha (and in ONE Sefer)?
However, since the Torah does present the holidays in
four different "seforim", we can safely assume that there
must
be something special about each presentation, and that
each
relates to the primary theme of its respective "sefer".
Even though our shiur will focus on the chagim in
Emor,
we must begin our study with the chagim in Parshat
Mishpatim,
for that 'parshia' contains the first mention of the
SHALOSH
REGALIM in Chumash.
[As the shiur is very textual (more than usual), it is
recommended that you follow it with a Tanach at hand.]
TWO CALENDARS
As background for our shiur, we'll need to first
review
some basics regarding the 'Biblical calendar'.
Even though we commonly refer to the Jewish calendar as
'lunar', in Chumash, we find the use of both a 'solar'
[i.e.
the agricultural seasons] and a 'lunar' calendar [i.e. the
29
day cycle of the moon].
The solar calendar in Chumash corresponds to the seasons
of
the agricultural year (in Hebrew: "tkufot ha'shana"). For
example:
spring ="aviv" (see Shmot 13:3 & 23:14), and
autumn ="b'tzeit ha'shana" (Shmot 23:16 & Devarim
11:12).
We also find many instances where Chumash relates to a
calendar that is based on the monthly cycle of the moon.
For
example:
"ha'chodesh ha'zeh lachem rosh chodashim" (Shmot 12:2)
& the special korban on 'rosh chodesh' (see Bamidbar
28:11)
These two calendars are 'correlated' by the periodic
addition of an 'extra' month to assure that the FIRST
month of
the lunar year will always correspond with the spring
equinox
(see Shmot 12:1-2).
With this distinction in mind, let's take a careful
look
at the calendar which Chumash employs when it describes
the
holidays.
THE SHALOSH REGALIM IN PARSHAT MISHPATIM
Let's take a quick look at Shmot 23:14-17, as this is
the
first presentation of the "shalosh regalim" in Chumash:
"Three times a year celebrate to Me:
(1) Keep CHAG HA'MATZOT, eat matza... at the "moed"
[appointed time] in the SPRING [when you went out
of
Egypt]...
(2) and a CHAG KATZIR [a grain HARVEST holiday] for
the
first- fruits of what you have sown in your field,
(3) and a CHAG HA'ASIF [a fruit gathering holiday] at
the
conclusion of the [agricultural] year...
"Three times a years, each male should come to be seen
by
God..." (see Shmot 23:14-17)
Note how these three holidays are described ONLY by
the
agricultural time of year in which they are celebrated
.without any mention of the specific lunar date!:
chag ha'Matzot: "b'aviv" - in the SPRING;
chag ha'Katzir: the wheat harvest - in the early
SUMMER;
chag ha'Asif: the fruit harvest - in the AUTUMN.
Note as well (in 23:17) that the primary mitzvah
associated with each of these three holidays is "aliyah
la'regel" - to be seen by God [i.e. by visiting Him at the
Mishkan/Mikdash].
[Note that this presentation is repeated in a very
similar
fashion in Parshat Ki-tisa (see Shmot 34:18-26) when
Moshe
Rabeinu receives the second Luchot. However, that
repetition was necessary due to the events of "chet
ha'egel"
(see TSC shiur on Ki-tisa), and hence -beyond the scope
of
this shiur.]
THE SHALOSH REGALIM IN PARSHAT RE'AY
In Sefer Devarim (see 16:1-17) we find a very similar
presentation, although a bit more detailed. As you review
that chapter, note that once again:
* Only the SHALOSH REGALIM are presented
* Only their agricultural dates are cited, and
* The primary mitzvah is "aliya la'regel"
However, this unit adds two important details that
were
not mentioned in Parshat Mishpatim:
1) WHERE the mitzvah of "aliyah l'regel" is to take
place,
i.e. "ba'makom asher Yivchar Hashem..." - at the site
that
God will choose to have His Name dwell there.
[See 16:2,6,11,15,16.]
2) that we must REJOICE on these holidays - not only
with
our own family, but also with the less fortunate, such
as
the stranger, the orphan, the widow etc. (see 16:11,14).
The Torah demands that when we celebrate and thank
God
for the bounty of our harvest, we must invite the less
fortunate to join us.
AGRICULTURAL HOLIDAYS
It is not coincidental the Torah chose to use the
solar
calendar in its presentation of the SHALOSH REGALIM.
Clearly,
the Torah's primary intention is that we must thank God
during
these three critical times of the agricultural year:
(1) when nature 'comes back to life' in the spring
(PESACH)
(2) at the conclusion of the wheat harvest (SHAVUOT)
(3) at the conclusion of the fruit harvest (SUCCOT)
Hence, the Torah describes these three holidays by
their
agricultural dates, with even mentioning a lunar date.
However, when the Torah presents the holidays in EMOR
(Vayikra 23) and PINCHAS (Bamidbar 28->29), we will find a
very different manner of presentation, as the 'lunar date'
of
each holiday is included as well. We will now review
those
two units, noting how each "chag" is introduced with its
precise lunar month and day.
THE CHAGIM IN PINCHAS
Briefly scan Bamidbar chapters 28 & 29 (in Parshat
Pinchas), noting how it comprises a complete unit -
focusing
on one primary topic, i.e. the details of the KORBAN MUSAF
that is offered (in the Bet ha'Mikdash) on each holiday.
Note
how it first details the daily "korban tamid" (see
28:1-8),
followed by the weekly and monthly Musaf offering (see
28:9-
15) that is offered on Shabbat and Rosh Chodesh.
Afterward,
beginning with 28:16, ALL of the holidays are mentioned,
one
at time - introduced with their lunar date, followed by
the
details of its specific Musaf offering. Technically
speaking,
this entire section could also be titled - "korbanot
ha'Tmidim
v'ha'Musafim" - since that is its primary focus, and it is
in
that context that the holidays are presented.
As this unit serves as the yearly 'schedule' for
offering
the korban Tamid and Musaf in the Temple, it makes sense
that
each holiday is introduced solely by its lunar date.
[Note that the "maftir" reading on each holiday is taken
from this unit, and we quote its relevant section every
time
when we doven tefilat Musaf!]
A QUICK SUMMARY
Before we begin our study of the holidays in Parshat
Emor, let's summarize what we have discussed thus far:
In the books of Shmot and Devarim, only the "shalosh
regalim" were presented, and only according to their solar
dates - focusing on our obligation to 'visit God' during
these
critical times of the agricultural year.
In Sefer Bamidbar, all the holidays were presented
according to their lunar dates, as that unit focused on
the
specific korban Musaf offered on each special day.
In earlier shiurim, we have also discussed the
thematic
connection between each of these units, and the book in
which
they were presented:
* In Parshat Mishpatim - as part of laws pertaining to
'social
justice', and hence their thematic connection to the
psukim
that precede them in Shmot 23:6-12.
[See TSC shiur on Parshat Mishpatim.]
* In Parshat Re'ay - in the context of the primary topic
of
chapters 12 thru 17, i.e. "ha'makom asher yivchar
Hashem".
[See TSC shiur on Parshat Re'ay.]
* In Parshat Pinchas - as part of the laws of Tmidim
u'Musafim.
[See TSC shiur on Parshat Pinchas.]
In contrast to these units, we will now show how the
presentation of the holidays in Parshat Emor is unique,
and
how it relates to the overall theme of Sefer Vayikra.
THE CHAGIM IN PARSHAT EMOR
Review Vayikra 23:1-44, noting how this unit also
presents all of the holidays (i.e. the shalosh regalim &
the
"yamim noraim"), yet unlike Parshat Pinchas, this time
they
are presented by BOTH their lunar and solar dates!
Furthermore, in addition to certain mitzvot which are
common
to all of the holidays, we also find a unique mitzvah for
each
holiday. For example:
Chag Ha'Matzot - the special OMER offering (from
barely);
Shavuot - the SHTEI HA'LECHEM offering (from wheat);
Rosh Ha'Shana - YOM TERUAH - blowing the shofar;
Yom Kippur - fasting;
Succot - sitting in the SUCCAH.
and the ARBA MINIM (lulav and etrog etc.).
To appreciate why these specific details are found in
Sefer Vayikra, let's take a closer looks at how these laws
are
presented, as well as the dates that are used.
'DOUBLE DATING'
As we noted above, it is rather obvious how Parshat
Emor
presents the holidays by their LUNAR dates (month/day).
However, as the following table will now demonstrate, when
Parshat Emor introduces the special mitzvah for each
holiday,
especially in regard to the SHALOSH REGALIM, the
agricultural
season (i.e. the SOLAR date) is mentioned as well! For
example, note:
CHAG HA'MATZOT - mitzvat ha'OMER
"When you enter the Land... and HARVEST the grain, you
must
bring the OMER - the FIRST HARVEST to the Kohen (23:10);
SHAVUOT - mitzvat SHTEI HA'LECHEM
"... count SEVEN WEEKS [from when the first grain
becomes
ripe], then... you shall bring a NEW flour offering..."
(23:16);
SUCCOT - the ARBA MINIM
"On the 15th day of the 7th month WHEN YOU GATHER THE
PRODUCE OF THE LAND... and you shall take on the first
day a
'hadar' fruit..." (see 23:39).
In fact, look carefully and you'll notice that
Parshat
Emor presents the agricultural related commandment for
each of
the "shalosh regalim" in an independent manner!
For example, the agricultural mitzvah to bring the
korban
"ha'omer" and the "shtei ha'lechem" is presented in a
separate
'dibur' (see 23:9-22) that makes no mention at all of the
lunar date! Similarly, the mitzvah of the "arba minim"
in
23:39-41 is presented independently, and AFTER the mitzvah
CHAG HA'SUCCOT is first presented in 23:33-38. [To verify
this, compare these two sections carefully!]
So why does the structure of Emor have to be so
complicated? Would it not have made more sense for the
Torah
to employ one standard set of dates, and explain all the
mitzvot for each holiday together?
To answer this question, we must first take a closer
look
at the internal structure of Vayikra chapter 23.
THE COMMON MITZVOT
Even though Parshat Emor presents the special mitzvot
of
each holiday, it also presents some common mitzvot for all
the
holidays - immediately after each is introduced by its
lunar
date.
Review chapter 23 and note the pattern, noting how
each
holiday is referred to as a "moed", and that we are
commanded
to make it a "mikra kodesh" [to call out to set it aside
for a
national gathering] - when work is prohibited - "kol
mlechet
avodah lo taasu"; and that we must offer an korban -
"v'hikravtem ishe l'Hashem".
To verify this, note the following psukim:
CHAG HAMATZOT / 23:6-8
ROSH HA'SHANA / 23:25
YOM KIPPUR / 23:27-28
SUCCOT & SHMINI ATZERET / 23:33-36
[Note that in regard to SHAVUOT (see 23:21) a lunar date
and
the phrase "v'hikravtem" is missing! For a discussion
why,
see the TSC shiur on Shavuot.]
Therefore, in relation to the LUNAR date, Parshat
Emor
requires that on each holiday the nation must gather
together
[="mikra kodesh"], refrain from physical labor [="kol
mlechet
avoda lo ta'asu"], and offer a special korban Musaf
[=v'hikravtem ishe la'Hashem"], as detailed in Parshat
Pinchas.
However, within this same unit, we also find that the
"shalosh regalim" are presented INDEPENDENTLY with a solar
date -within the context of its agricultural mitzvah.
If we take a closer look at those psukim, we'll also
notice that in each instance the concept of a SHABBAT or
SHABBATON is mentioned in conjunction with the special
agricultural mitzvah of each holiday [i.e. OMER, SHTEI
HA'LECHEM & ARBA MINIM].
Furthermore, we also find the use of the word
SHABBATON
in the presentation of ROSH HA'SHANA and YOM KIPPUR as
well!
[See 23:24,32.]
Finally, note the detail of the mitzvot relating to
SHABBATON always conclude with the phrase: "chukat olam
l'doroteichem [b'chol moshvoteichem]", see 23:14,21,31,41!
The following chart summarizes this second pattern in
which the word SHABBAT or SHABBATON is mentioned in
relation
to each holiday:
Chag Ha'MATZOT - "mi'mochorat ha'SHABBAT" (23:11)
SHAVUOT - "ad mimochorat ha'SHABBAT ha'shviit..." (23:16)
ROSH Ha'SHANA - "SHABBATON, zichron truah..." (23:24)
YOM KIPPUR - SHABBAT SHABBATON hi lachem..." (23:32)
SUCCOT & - ba'yom ha'rishon SHABBATON... (23:39)
SHMINI ATZERET - u'bayom ha'Shmini SHABBATON" (23:39)
Note also that within this parsha, the
SHABBAT/agricultural aspect is first introduced by a
separate
"dibur":
"And God spoke to Moshe saying... When you ENTER THE
LAND
that I am giving you REAP ITS HARVEST, you shall bring
the
OMER - the first sheaf of your harvest to God. This OMER
shall be waived in front of God... on the day after
SHABBAT
the Kohen shall waive it...." (23:9-14)
The most striking example of this 'double pattern' is
found
in the psukim that describe Succot. Note how the Torah
first
introduces this holiday as a MIKRA KODESH by its lunar
date:
"On the 15th day of the 7th month Chag Succot seven
days: on
the first day there shall be a MIKRA KODESH... and on
the
eighth day a MIKRA KODESH..." (23:35-36)
[As this is the last MOED, the next pasuk summarizes
all
of the chagim: "ayleh Moadei Hashem..." (23:37-38)].
Then, in a very abrupt fashion, AFTER summarizing the
moadim, the Torah returns to Succot again, but now calls
it a
SHABBATON:
" 'ACH' - on the 15th day of the seventh month, when you
GATHER THE HARVEST OF YOUR FIELD, you shall celebrate
for
seven days, on the first day - a SHABBATON, and on the
eighth day - a SHABBATON." (23:39)
Hence, it appears from Parshat Emor that each holiday
is
treated as both a "moed" (in relation to "mikra kodesh",
"isur
melacha", & "v'hikravtem") AND as a "shabbaton" (in
relation
to its special mitzvah).
A DOUBLE 'HEADER'
Let's take a look now at the introductory psukim of
this
entire unit (i.e. 23:1-3), for they appear to allude as
well
to the double nature of this presentation.
First of all, note how the opening psukim of chapter
23
appear to contradict each other:
* "And God told Moshe, tell Bnei Yisrael... THESE are
the
MOADEI HASHEM (fixed times), which YOU shall call
MIKRAEI
KODESH (a sacred gathering) - these are the MOADIM".
(23:1-2)
* "SIX days work may be done, but the SEVENTH day shall
be
a SHABBAT SHABBATON 'mikra kodesh'... (23:3)
THESE are the 'MOADEI HASHEM'...:
On the 14th day of the first month - Pesach
On the 15th day of the first month - chag
ha'Matzot...
(see 23:4-6)
Based on this header, it remains unclear if SHABBAT
should be considered one of the MOADIM?
If yes, then why does 23:4 repeat the header "ayleh
moadei Hashem"?
If not, why is SHABBAT mentioned at all in the first
three psukim?
Furthermore, there appears to be two types of
'mikraei
kodesh' in Parshat Emor.
(1) MOADIM - those that Bnei Yisrael declare: "asher
tik'ru
otam [that YOU shall call] - mikraei kodesh" (23:2)
(2) SHABBAT - that God has set aside to be a 'mikra
kodesh'
(read 23:3 carefully!).
This distinction, and the repetition of the header
"ayleh
moadei Hashem" in 23:4, indicate the first three psukim
could
be considered a 'double' header: i.e MO'ADIM and
SHABBATONIM.
As the unit progresses, this 'double header' reflects
the
double presentation of chagim in this entire unit, as
discussed above. In regard to the shalosh regalim, the
SHABBATON aspect is presented separately. In regard to
Rosh
Ha'shana and Yom Kippur, the SHABBATON aspect is included
in
the 'lunar' MIKRA KODESH presentation.
[In regard to the agricultural nature of Rosh ha'shana
and
Yom Kippur, see TSC shiur on Rosh ha'shana.]
What is the meaning of the double nature of this
presentation? Why does Parshat Emor relate to both the
lunar
and solar calendars? One could suggest the following
explanation.
THE AGRICULTURAL ASPECT
As mentioned above, Parshat Emor details a special
agricultural related mitzvah for each of the shalosh
regalim:
Chag ha'Matzot:
The Korban Ha'Omer- from the first BARLEY harvest.
Shavuot:
The Korban Shtei Ha'lechem, from the first WHEAT
harvest.
Succot:
Taking the 'Arba Minim', the four species -
[i.e. the lulav, etrog, hadas and arava]
These mitzvot relate directly to the agricultural
seasons
in Eretz Yisrael in which these holidays fall. In the
spring,
barley is the first grain crop to become ripe. During the
next seven weeks, the wheat crop ripens and is harvested.
As
this is the only time of the year when wheat grows in
Eretz
Yisrael, these seven weeks are indeed a critical time, for
the
grain which will be consumed during the entire year is
harvested during this very short time period.
Similarly, the ARBA MINIM, which are brought to the
Mikdash on Succot, also relate to the agricultural
importance
of the fruit harvest ("pri eytz hadar v'kapot tmarim") at
this
time of the year, and the need for water in the
forthcoming
rainy season ("arvei nachal").
Therefore, specifically when the Torah relates to
these
agricultural mitzvot, these holidays are referred to as
SHABBATONIM - for the concept of "shabbat" relates to the
DAYS
of the week, and thus, to the cycle of nature caused by
the
sun, i.e. the agricultural seasons of the year. They also
relate to the natural cycle of the sun.
[Recall that the 365 day cycle of the earth revolving
around
the sun causes the seasons.]
As these holidays are celebrated during the most
critical
times of the agricultural year, the Torah commands us to
gather at this time of the year in the Bet HaMikdash and
offer
special korbanot from our harvest. Instead of relating
these
phenomena of nature to a pantheon of gods, as the
Canaanite
people did, Am Yisrael must recognize that it is God's
hand
behind nature and therefore, we must thank Him for our
harvest.
[This challenge - to find God while working and living
within the framework of nature - is reflected in the
blessing we make over bread: "ha'motzi lechem min
ha'aretz".
Even though we perform 99% of work in the process of
making
bread (e.g. sowing, reaping, winnowing, grinding,
kneading,
baking etc.), we thank God as though He had given us
bread
directly from the ground!]
THE HISTORICAL HOLIDAYS
Even though these agricultural mitzvot alone provides
sufficient reason to celebrate these holidays, the Torah
finds
HISTORICAL significance in these seasonal holidays as
well.
The spring commemorates our redemption from Egypt.
The
grain harvest coincides with the time of Matan Torah.
During
the fruit harvest we recall our supernatural existence in
the
desert under the "annanei kavod" (clouds of God's glory)
in
the desert.
Just as the Torah employs to the SOLAR date of the
chagim
in relation to the agricultural mitzvot, the Torah also
employs the LUNAR date of these chagim in relation to
their
historical significance. For example, when describing
Chag
Ha'Matzot, which commemorates the historical event of
Yetziat
Mitzraim, the lunar date of the 15th day of the first
month is
used (see 23:6). Similarly, when the Torah refers to
Succot as
a Mikra Kodesh, it employs solely the lunar date and
emphasizes the mitzvah of sitting in the succah, in
commemoration of our dwelling in succot during our journey
through the desert (see 23:34-35,43).
One could suggest that specifically the lunar
calendar is
used in relation to the historical aspect, for we count
the
MONTHS in commemoration of our Exodus from Egypt, the most
momentous event in our national history:
"ha'chodesh ha'zeh lachem ROSH CHODASHIM..." This month
(in
which you are leaving Egypt) will be for you the FIRST
month... (see Shmot 12:1-3).
REDEMPTION IN THE SPRING
From the repeated emphasis in Chumash that we
celebrate
our redemption from Egypt in the early spring ("chodesh
ha'aviv" /see Shmot 13:2-4 and Devarim 16:1-2), it would
appear that it was not incidental that the Exodus took
place
at that time. Rather, God desired that our national birth
take place at the same time of year when the growth cycle
of
nature recommences.
[For a similar reason, it would appear that God desired
that
Bnei Yisrael enter the Promised Land in the first month
of
the spring (see Yehoshua 4:19 & 5:10).]
One could suggest that the celebration of our
national
redemption specifically in the spring emphasizes its
proper
meaning. Despite its importance, our freedom attained at
Yetziat Mitzraim should be understood as only the INITIAL
stage of our national spiritual 'growth', just as the
spring
marks only the initial stage in the growth process of
nature!
Just as the blossoming of nature in the spring leads to
the
grain harvest in the early summer and fruit harvest in the
late summer, so too our national freedom must lead to the
achievement of higher goals in our national history.
Thus, counting seven weeks from chag ha'matzot until
chag
ha'shavuot (sfirat ha'omer) emphasizes that Shavuot
(commemorating the Giving of the Torah) should be
considered
the culmination of the process that began at Yetziat
Mitzrayim, just as the grain harvest is the culmination of
its
growth process that began in the spring.
[One would expect that this historical aspect of
Shavuot,
i.e. Matan Torah, should also be mentioned in Parshat
Emor.
For some reason, it is not. We will deal with this issue
iy"h in our shiur on Shavuot.]
By combining the two calendars, the Torah teaches us
that
during the critical times of the agricultural year we must
not
only thank God for His providence over nature but we must
also
thank Him for His providence over our history. In a
polytheistic society, these various attributes were
divided
among many gods. In an atheistic society, man fails to see
God
in either. The double nature of the chagim emphasizes this
tenet that God is not only the Force behind nature, but He
also guides the history of nations.
Man must recognize God's providence in all realms of
his
daily life; by recognizing His hand in both the unfolding
of
our national history and through perceiving His greatness
as
He is the power behind all the phenomena of nature.
KEDUSHAT ZMAN
In conclusion, we can now return to our original
question, i.e. why does specifically Sefer Vayikra
describe
these holidays as MOADIM?
The Hebrew word "moed" stems from the root
"vav.ayin.daled" - to meet.
[That's why a committee in Hebrew is a "vaad", and a
conference is a "ve'iydah". See also Shmot 29:42-43 and
Amos
3:3. Finally, note Breishit 1:14!]
The Mishkan is called an OHEL MOED - a tent of
meeting -
for in that tent Bnei Yisrael [symbolically] 'meet' God.
In a
similar manner, the Jewish holidays are called MOADIM, for
their primary purpose is that we set aside special times
during the year to MEET God. Clearly, in Parshat Emor,
the
Torah emphasizes the "bein adam la'makom" [between God and
man] aspect of the holidays. Not only do we perform the
mitzva
of "aliya la'regel", we also perform a wide range of
special
mitzvot that occupy our entire day during those holidays.
[See Sefer Kuzari ma'amar r'vii in relation to the
chagim!]
As we explained in last week's shiur, this is the
essence
of KEDUSHA - the theme of Sefer Vayikra. We set aside
special
times, and infuse them with special KEDUSHA to come closer
to
Hashem. However, our experience during these holidays
provides us with the spiritual strength to remain close to
God
during the remainder of the year.
shabbat shalom
menachem
================
FOR FURTHER IYUN
A. WHY IN VAYIKRA?
Why is this parsha that describes the special mitzvot
of
all the chagim located specifically in Sefer Vayikra?
Based on last week's shiur, we can suggest an answer.
We
explained that the second half of Vayikra 'translates' the
concentrated level of the shchina dwelling in the Mishkan
to
norms of behavior in our daily life in the "aretz" (into
the
realms of kedushat ha'aretz and kedushat zman, and
kedushat
Makom).
The special agricultural mitzvot of the chagim are a
manifestation of how the Kedusha of the Mishkan affects
our
daily life. By bringing these special korbanot from our
harvest, the toils of our daily labor, to the Beit
HaMikdash
we remind ourselves of God's Hand in nature and in the
routine
of our daily life.
B. Does the mitzvah of Succah relate to historical aspect
(yetziat mitzraim) or to the agricultural aspect
(temporary
booths built by the farmers in the field collecting the
harvest) - or both?
1. Use the two psukim which describe succot (23:34,42-43)
to
base you answer. [Relate also to Succah 11b, succah
k'neged
ananei kavod or succot mamash.]
2. Note also the use of "chukat olam b'chal moshvoteichem"
-
see 23:14,21,31 in relation to Shabbaton. Note also 23:3!
Now note 23:41, based on the above pattern, what word is
missing?
Now look at pasuk 23:42 - "ba'succot TAY'SHVU..."!
Can you explain now why 'that word' is missing in 23:41?
3. Why is the word "ezrach" used in 23:42? Relate to Shmot
12:49! [How does "moshvoteichem" relate to the word
"shabbat"?]
C. Chagei Tishrei and agriculture:
We noted earlier that Parshat Emor also included
chagei
Tishrei, and each is referred to as a shabbaton, as well
as a
mikra kodesh.
As explained in our shiur on Rosh HaShana, these
three
holidays, Rosh HaShana, Yom Kippur, and Shmini Atzeret,
relate
to forthcoming year.
A new agricultural year is about to begin, and we must
recognize that its fate is not a function of chance or the
whims of a pantheon of gods, rather a result of our
acceptance
of God's kingdom and the observance of His mitzvot.
[Note from Parshat Pinchas, that these three chagim
share a
common and unique korban musaf! (1-1-7/1)
Note also that Succot stands at the agricultural
crossroads
of last year's harvest and next year's rainy season. Thus,
we
recite "Hallel" in thanksgiving for the previous year, but
we
all say "Hoshanot" in anticipation of the forthcoming
year.]
D. The sun, we explained, relates to the agricultural
aspects
of chagim, while the moon to its historical aspect.
1. Relate this to the waxing and waning feature of the
moon
and God's hashagacha over our history.
2. Relate this to the concept of "hester panim"
3. Relate this to the fact that succot and pesach fall out
on
the 15th day of the lunar month (full moon), while rosh
hashana -yom din- falls on the first of the month (b'keseh
lyom chageinu)
4. Relate this to the concept and korbanot of Rosh
Chodesh.
5. Why do you suppose that the sun serves a symbol of
'nature'?
E. Note the emphasis on the number 'seven' throughout this
parsha. How and why does the number seven relate to the
solar
calendar, and the agricultural holidays. Relate your
answer to
the first perek of Sefer Breishit and shabbat!
F. Why do you think that the mitzvot of aliyah la'regel
are
presented specifically in Sefer Shmot?
Relate to the general theme in the second half of the
Shmot, relating to the function of the Mishkan as a
perpetuation of Har Sinai. In what manner can "aliyah
l'regel", a national gathering at the Mishkan on the
holidays,
serve as a re-enactment of certain aspects of Ma'amad Har
Sinai?
G. Compare carefully 23:1-4 to Shmot 35:1-4 and notice the
amazing parallel!. How does this enhance your
understanding of
this parsha, shabbat, and of the Mishkan?]
See Ramban on 23:1-2!
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