[Par-reg] for SHVII SHEL PESACH - shiur

[Menachem Leibtag]

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

       for SHVII SHEL PESACH
                       [revised 5765]

     We are all familiar with the historical reason for
celebrating the 'seventh day of Passover' - for (according to
the Midrash) the miracle of the splitting of the Red Sea took
place seven days after Bnei Yisrael left Egypt.
     Yet, to our surprise, that reason never appears in the
Chumash.  In fact, the Torah simply commands that we eat matza
for seven days, and then to make a special celebration on that
last day, without explaining why.  [See Shmot 13:3-7.]
     In regard to other Jewish holidays, SEVEN also seems to
be a 'magic' number.  Not only is Pesach is 'seven' days; we
also count 'seven' weeks to Shavuot; then in the 'seventh'
month - we celebrate several holidays including the 'seven-
day' holiday of Succot!
     So why do so many holidays revolve around the number
seven?  It is simply because there are seven days in a week?
     In the following shiur we attempt to answer this
question, as we search for a thematic connection between the
'historical' reasons for the holidays and the agricultural
seasons when they are celebrated.


INTRODUCTION
     In general, we are usually more familiar with the
historical reasons for the holidays more than their
agricultural perspective.  For example, on Pesach we
commemorate the Exodus from Egypt, on Shavuot - the giving of
the Torah, and on Succot - God's special providence during our
forty-year sojourn in the desert.
     In regard to the historical reason for celebrating the
'seventh day of Passover', the Midrash informs us that the
miracle of "kriyat Yam Suf" [the splitting of the Red Sea]
took place seven days after Bnei Yisrael left Egypt.  [See
Mechilta quoted by Rashi on Shmot 14:5..]
  [Hence, our custom to read "shirat ha'yam" (Shmot chapters
  14 & 15) for the Torah reading on "shvii shel Pesach".
    See also Ibn Ezra on 12:15-16, where he takes for granted
  that the reason for the seven days of chag ha'matzot is
  because "kriyat yam suf" took place seven days after Bnei
  Yisrael left Egypt, even though it's not clear how he
  reaches that conclusion.]

     Nonetheless, the Torah itself never connects the events
of "kriyat Yam Suf" with the seventh day of Passover.  In
fact, the Torah first discusses these seven days in Shmot
chapter 12 (see 12:15-20 and 13:3-8) way before the miracle of
the splitting of the Red Sea , as detailed in chapter 14, ever
took place!
  [This does not mean that "kriyat yam suf" did not happen on
  "shvii shel pesach"; we are simply suggesting that there may
  be a different, or at least an additional reason for the
  seven day length of the holiday.  (For a discussion of when
  and how the events of "kriyat yam suf" took place, see TSC
  shiurim on Parshat Shmot and Beshalach.)]

  Therefore, if we follow the 'simple meaning' of the text,
there should be an independent reason for the celebration of
these SEVEN days, unconnected to the historical events of the
miracle at the Red Sea
     In our shiur, we will search for that reason by examining
several additional instances (later on in Chumash) where the
Torah presents the laws of Passover within the wider framework
of the three pilgrimage holidays [="shalosh regalim"].

THE BIBLICAL NAME FOR 'SHVII SHEL PESACH'
  In our introduction, we have referred to this holiday by its
popular name - "shvii shel Pesach" [lit. the seventh day of
Passover].  However, to be 'Biblically correct', the proper
name for this holiday should be the seventh day of "chag
ha'matzot".  Let's explain why:
  Technically speaking, Passover (in the Bible) is only a 'one-
day' holiday - beginning on the 14th of Nisan in the
afternoon, and ending on the 15th in evening - when the korban
Pesach is offered (see Shmot 12:3-14).  In addition to this
holiday, the Torah also commands that we eat matza (and don't
eat "chametz") for the next seven days (see 12:15-20, see also
Vayikra 23:5-7 and Bamidbar 28:16-18!).  Therefore, we refer
to this holiday as "chag ha'matzot", and hence the celebration
of the final day should be called "shvii shel chag ha'matzot".
  [Note that in tefilah, the name of the holiday is chag
  ha'matzot - and not chag ha'Pesach.]

THE SHALOSH REGALIM IN PARSHAT MISHPATIM
     Even though the seven days of "chag ha'matzot" are first
mentioned independently in Parshat Bo, and apparently as part
of an historical holiday; in Parshat Mishpatim they are
presented once again - but this time as the first of a set of
three agricultural holidays:
  "Three times a year you shall hold a festival for Me.
    Keep:
  *    CHAG HA'MATZOT - SEVEN days you shall eat matza as I
  have commanded you [i.e. in Parshat Bo 12:15-10 & 13:2-8] at
  its set time in the [first] month of the spring ["chodesh
  ha'aviv"] - for in [that month] you left Egypt...
  
  *    CHAG HA'KATZIR [the Harvest holiday] - the first grain
  of your labor from what you sow in the field, and
  
  *     CHAG HA'ASIF [the Fruit Harvest holiday] when you
  gather in the fruits of your toil from the field.
  
  *    THREE TIMES a year, all your males shall appear before
  the Lord - Hashem..."
           (see Shmot 23:14-17)

  Review these psukim once again, noting how they present the
"shalosh regalim" as a unit, and how the names of each holiday
focus primarily on its agricultural aspect.  Furthermore,
these holidays are described solely by their 'seasonal' date,
without even mentioning the precise lunar date.
  It's rather obvious how each of these three holidays
corresponds to a critical time in the agricultural year in the
land of Israel:
  (1) a spring holiday [chag ha'matzot, b'aviv] - when the
fruit trees blossom, and the grain begins to ripen.
  (2) the grain harvest holiday [chag ha'katzir - early
summer] - when most of the barely and wheat harvest is
complete
  (3) the fruit-gathering holiday [chag ha'asif - late summer]
- after most of the grapes, figs, and dates have been
gathered.
  
  These seasons are especially important in the Land of
Israel, where it rains only in the winter, and hence its
produce is harvested only once a year (during the summer).
  For example, all of the grain that will be consumed during
the course of the year is harvested during a short time,
between the late spring and early summer.  If that grain
harvest fails, a famine will likely result, for the grain will
not grow again until the next spring.
  Similarly, the trees bear their fruit only once a year,
towards the end of the summer.  If that short fruit harvest
season fails, the next crop will not grow until the next year.
  
  Based on these observations, it appears that these "shalosh
regalim" are simply 'agricultural' holidays, not very
different than holidays found in the culture of other nations,
especially in agrarian societies.
  So why are they 'special times' for God's 'special nation'?
  
THE 'DANGER' OF WORKING THE LAND
     In ancient societies, it was very common to relate the
success or failure of crops (or agriculture in general) to a
pantheon of gods who controlled the various powers of nature.
For example, historians inform us that the ancient Canaanites
believed in a god who controlled the rain - known as Baal; and
another who controlled fertility, known as Ashera.
  Recall as well that God had taken Bnei Yisrael out of Egypt
in order that they would conquer the Land of Canaan, and
establish therein a special nation that would represent Him.
Towards that purpose, God brought Bnei Yisrael to Har Sinai,
where they entered a covenant and received a complete set of
laws that would guide their behavior in the Land of Israel -
which include the laws in Parshat Mishpatim!  Therefore, we
should not be surprised to find laws in the Torah that relate
to the danger of following other gods, especially in relation
to the agriculture of the land.
  Even though God had proven His existence to His people via
the miracles of the Exodus, and by providing for their
physical needs in the desert with the manna (& water); there
remained a serious fear that this belief would wane once the
nation conquered the land, and their livelihood became
dependent instead on cultivation of the land.  This included
the reasonable fear that Bnei Yisrael would follow the local
customs of the other peoples living in Eretz Canaan, and begin
to worship other gods.

THE SHALOSH REGALIM & AGRICULTURE
     With this in mind, let's consider the transition pasuk
(23:13) in Parshat Mishpatim that introduces the laws of the
"shalosh regalim".  Recall how Parshat Mishpatim presented a
complete unit of both civil and ethical laws, that began back
in chapter 21 (see Shmot 21:1 thru 23:12/ see also TSC shiur
on Parshat MIshpatim).  At the conclusion of that unit, we
find a short 'summary phrase', followed by a very interesting
additional command:
  "... and ALL [these mitzvot] which I have told you be sure
  to keep, and the NAMES of other gods do not mention; their
  names should not be heard on your lips. - "shalsoh regalim"
  - you shall celebrate [instead] for Me!... (see 23:13-14)

  Note how immediately after this summary phrase (in 23:13)
God warns Bnei Yisrael: 'DO NOT even mention the NAMES of
these other gods (and certainly don't worship them), instead -
celebrate before God three times a year - during these three
critical times of the agricultural year!
     Clearly, these 'NAMES of other gods' refer to the
'agricultural gods' such as the Canaanite gods of Baal and
Ashera.  This would explain why the laws of the "shalosh
regalim" that follow focus on how God expects His nation to
celebrate these agricultural holidays.  Let's examine those
psukim once again to identify the primary mitzvah associated
with these holidays:
  "Three times a year you shall hold a festival for Me. Keep
    (1) CHAG HA'MATZOT - SEVEN days you shall eat MATZA... in
    the [first] month of the SPRING ["chodesh ha'aviv"] - for
    in [that month] you left Egypt...
    (2) CHAG HA'KATZIR [the Harvest holiday] - the first
    [grain] of your labor from what you sow in the field, and
    (3) CHAG HA'ASIF [the Fruit Harvest holiday] when you
    gather in the fruits of your toil from the field.
  THREE TIMES a year, all your males shall appear before the
  Lord - Hashem..."    (Shmot 23:14-17)
       [Later in Devarim 16:1-17, in a parallel passage, the
       Torah explains that this "aliyah la'regel" must take
       place "ba'Makom asher yivchar Hashem" - or better known
       as the bet ha'Mikdash in Jerusalem.]

     Clearly, the primary mitzvah that links all of these
holidays together is the obligation to 'visit' [lit. 'to be
seen'] by God - what we refer to as "aliyah la'regel".
  At each of these three critical times of the agricultural
year, the Torah obligates us to 'visit God'.
     Apparently, God wants Bnei His nation to gather at His
Temple during these critical times of the agricultural year -
not only to thank God for their harvest, but also as a
preventive measure to make sure that Bnei Yisrael would not
worship other gods at these key times of agricultural year.

     A similar fear is spelled more explicitly in Sefer
Devarim, also in relation to Bnei Yisrael's imminent entry
into the land:
  "And it shall be, when God shall bring you into the land
  which He swore unto thy fathers...., and give you great and
  goodly cities, which you did not build... and cisterns hewn
  out, which thou the didst not hew, vineyards and olive-
  trees, which you did not plant, and you shall eat and be
  satisfied--
  then beware lest thou forget HASHEM, who brought you out of
  the land of Egypt....
  Do not go after other gods, of the gods of the peoples that
  are round about you.... lest the anger of God be kindled
  against you..."   (see Devarim 6:10-15, see also 8:1-15!)

     Based on this interpretation, there is ample reason to
celebrate these three pilgrimage holidays, even had no
significant events taken place in Jewish history during those
times of the year.  Nonetheless, the Torah goes out of his way
to emphasize how Bnei Yisrael must remember their Exodus -
specifically in the spring:  Recall Moshe Rabeinu's first
speech to Bnei Yisrael, immediately after they left Egypt and
camped in the desert:
  "And Moshe said to the people: 'Remember this day that you
  are leaving Egypt... today you are leaving in the month of
  the SPRING.  [Hence,] when you come to Israel... keep this
  custom in this month. Seven days eat matza..."
    [See Shmot 13:3-6, note also Devarim 16:1-2.]
  
  Therefore, it would only be logical to conclude that it was
not simply incidental that God took Bnei Yisrael out of Egypt
in the spring.  Rather, it appears that God intentionally
wanted our annual celebration of the Exodus to coincide with
the beginning of the spring.  In fact, God seems to have
orchestrated those events, to make sure that our holiday of
redemption would fall out in the spring!
     With this mind, let's return now to the 'seven' days of
"chag ha'matzot", and attempt to explain why this
'historical/agricultural holiday' should last seven days.

WHY SEVEN?
     Considering that the agricultural holidays relate to
'nature' and its yearly cycle of fruit production, the Torah
demands that we relate these powers of nature to the one God
who created them.  But how do we express this belief?
  Recall from our shiur on Parshat Breishit how we explained
that this very point was the primary message of the first
chapter of Sefer Breishit.  The Torah's use of the name
'Elokim' to describe God, even though it is written in the
plural form [lit. all of the powers], emphasized how all the
'powers of nature' that appear to work independently - are
truly the work of one God.  Stage by stage, the organized
world of nature was created by Elokim, one day at a time - for
six days.  By keeping Shabbat, once every seven days, we
remember this point; and by refraining from work (or any
'creativity'), we show our belief that it was God Himself who
created nature and continues to oversee it.
  From this perspective, any time in the Bible where we find
'seven days', it would be safe to assume that it relates in
some manner to that same concept that there is only one God,
and He is the true power behind all the phenomena that we
refer to as nature.
  This can explain why "chag ha'matzot" is celebrated for
seven days, in the beginning of the spring.  By celebrating
for 'seven days' at the beginning of the spring when nature
blossoms in full force, and then counting 'seven weeks' until
the grain harvest is complete; and then celebrating yet
another 'seven days' and the conclusion of the fall fruit
harvest - we relate all these phenomena of nature to God
Himself.
  [Note how almost every ancient [and even modern] culture
  relates its prosperity to powers of various gods. In
  Judaism, we declare that there is only one God, and our
  prosperity is a function of His will. (See Devarim 11:10-
  21!)]

THE SHALOSH REGALIM IN EMOR
     To support this explanation, let's take a look at how the
holidays are presented in Parshat Emor.
     In our study of Parshat Emor (Vayikra chapter 23), we
noticed how each of the "shalosh regalim" included a special
law that relates to agricultural, and the specific season of
each holiday.
     On chag ha'matzot - the OMER offering / see 23:9-14;
      from the first barely harvest, the first grain to ripen.

     On Shavuot - the SHTEI HA'LECHEM  / see 23:15-21;
          an offering brought from the first wheat harvest.

     On Succot - the ARBA MINIM [four species] / see 23:39-41;
          the lulav, etrog, hadas and aravot are waived

     Note also how in each of these mitzvot the holiday itself
is referred to as a 'shabbat' or 'shabbaton'! [See 23:11,15,&
39!] One could suggest that the Torah's use of the word
'shabbat' to describe these holidays also relates back to
"shabbat Breishit" and the creation of nature in seven days.
  [See the TSC shiur on Rosh ha'Shana which discussed the
  agricultural aspect of Rosh ha'Shana & Yom Kippur as well,
  i.e. the beginning of the autumn rain season.]

     As we would expect, each special mitzvah relates to the
specific time of the agricultural year in which it falls.

THE SHALOSH REGALIM IN SEFER DEVARIM
     Finally, the Torah's presentation of the "shalosh
regalim" in Parshat Re'ay (see Devarim 16:1-16), also
emphasizes agriculture as a primary theme of these holidays,
as well as the number seven:
  Its opening phrase reminds us to "keep the month of the
SPRING - and celebrate Passover".  Then, we are commanded to
eat matza for the SEVEN days that follow the Passover offering
(see 16:3). Then, note how Sefer Devarim then presents the
mitzvah to celebrate the seventh day of "chag ha'matzot" in a
manner very similar to the mitzvah of Shabbat:
  "Six days you shall eat matzot, and on the SEVENTH DAY there
  shall be an ATZERET [a gathering] for the Lord your God, you
  shall not do any work."
    (see Devarim 16:8, compare w/Shmot 20:8-10)

     Similarly, Shavuot as well is presented as follows:
"Count SEVEN weeks from the beginning of your grain
harvest..."  While Succot begins with: "Keep the holiday of
Succot for SEVEN days, when you gather your harvest..."
     Once again, we find thanking God for our produce, and the
number seven, as the primary theme of the "shalosh regalim".

BACK TO HISTORY
     Based on our above explanation, it appears that the
agricultural seasons alone provide reason enough to celebrate
before God on the "shalosh regalim".. So why must each holiday
include a historical aspect as well?
     The reason why may be quite fundamental.  As we explained
above, God intentionally planned for Am Yisrael to leave Egypt
in the spring - but we did not explain why.
     One could suggest that by celebrating our redemption and
freedom in the spring, Bnei Yisrael will better appreciate
what our freedom is all about.  As spring fills the air with
hope and high expectations [what we call 'spring fever'] and
signals the beginning of a new season; we must assess the
appreciation of our freedom as well.  By remembering how (and
why) God granted us our freedom - we become inspired, for it
enables tremendous opportunities (& raises our hopes) for
national and spiritual growth.  It's a 'new start' - with all
its excitement and potential, if nurtured properly!
     The celebration of our redemption from Egypt in the
spring may reflect this very purpose.  Yetziat Mitzraim can be
understood as the initial stage in a long and complex
historical process leading towards the next two key stages of
our national destiny:
     * Matan Torah - the giving of the laws at Har Sinai -
        which we celebrate on SHAVUOT; and
     * Entering the Promised land - where the nation will be
        established - which we celebrate on SUCCOT.

     Furthermore, by adding historical significance to key
agricultural times of the year, the Torah helps us recognize
that the same God who oversees our national history [i.e. who
performed the miracles of Exodus etc.] is also the same God
who oversees nature (and will provide the produce of the
land).
  [In our previous shiurim on Shavuot and Succot, we discussed
  the connection between those holidays and their agricultural
  time of the year as well.  It should be noted the Torah
  itself only provides historical reasons for chag ha'matzot
  and succot.  However the historical reasons for Shavuot
  [Matan Torah] and Yom Kippur [the second luchot] are rather
  obvious. (The question is actually quite the opposite, i.e.
  why doesn't Chumash mention explicitly the rather obvious
  historical connection?)  Therefore, it only makes sense that
  Chazal would assume that the seventh day of chag ha'matzot
  should have historic significance as well, and "kriyat yam
  Suf" becomes the most obvious candidate.]

BACK TO KRIYAT YAM SUF
     One could even suggest a thematic connection between the
historical event of the splitting of the Red Sea and the
seventh day of chag ha'matzot.  From an agricultural
perspective, the spring marks a new beginning, and clearly
marks a new start.  In a similar manner we can view the events
of "Kriyat Yam Suf".
  Recall how Bnei Yisrael, expressed their fear of the
Egyptians as they felt that they had been trapped at the Red
Sea:
  "As Pharaoh drew near, Bnei Yisrael lifted their eyes and
  saw the Egyptians advancing. Greatly frightened, Bnei
  Yisrael cried out... saying: 'Were there not enough graves
  in Egypt that you brought us to die in the desert?
   ... Is this not what we told you back in Egypt - LEAVE US
  ALONE and let us serve Egypt... Moshe calmed the people
  saying: 'Have no fear... for in the MANNER which you view
  Egypt today, you will no longer see them in this way ever
  again..."
           [See 14:10-14 (and previous shiur on Be'shalach).]

  Up until that point in their history, Bnei Yisrael still
viewed themselves as subservient to Egypt.  That was the only
existence that they ever experienced.  The miracle of "kriyat
Yam Suf", just like the spring, marked a new beginning for the
nation of Israel, as they now march into the desert, totally
cut off from their Egyptian masters.

FREEDOM FOR SERVITUDE
    What would Bnei Yisrael do with their freedom?
    Would they wisely reap its 'fruits' - to properly serve God?

   During the seven weeks of intense experiences in the desert,
from the Exodus until they arrive at Har Sinai, God
consistently 'tests' the His people, preparing them for the
challenge of Matan Torah.

   Just as it will take another seven weeks from the early
spring barley harvest ("omer") until we can reap the fruits of
our wheat harvest ("shtei ha'lechem") in the early summer - it
will take us seven weeks of preparation, to internalize the
spiritual message of Passover - until we are ready once again
to re-accept the covenant at Har Sinai on Shavuot.  That in
itself would be reason enough to set aside a special holiday
[an "Atzeret"/ see Devarim 16:8] on "shvii shel Pesach" - to
contemplate the purpose of our freedom - and a sense of
direction for the year that has just begun.
    Something to think about when counting Sefirat ha'omer!

                              chag samayach,
                              menachem

FOR FURTHER IYUN
=================

BACK TO BRIT BEIN HA'BTARIM
A. In our shiurim on chag ha'matzot and Magid, we discussed
the thematic connection between the process of Yetziat
Mitzraim, and God's original covenant with Avraham Avinu -
brit bein ha'btarim - which already forecasted that process of
enslavement and redemption.  With that background, one could
view the manner by which Bnei Yisrael crossed thru the Red Sea
as thematically parallel to that covenant.
     The most basic parallel is simply passing in between two
parts (see also Yirmiyahu 34:18!) as a symbol of entering into
a covenant. Note also the word "gezarim" (split into two
parts) as it is used in Breishit 15:17 and Tehillim 136:13 (in
a description of "kriyat yam suf".
     Note also "tanur ashan v'lapid aish" (in 15:17) which
reminds us of the "amud anan & amud ha'aish" that protect Bnei
Yisrael at the Red Sea and lead them through the desert (see
Shmot 14:24).
     Finally see Breishit 15:6 - "v'he'emin b'Hashem",
parallel to Shmot 14:31 - v"hae'eminu b'Hashem uv'Moshe avdo".

OTHER REASONS FOR SEVEN DAYS
B. See Chizkuni on Shmot 12:15 (in the middle of his pirush)
where he explains that chag ha'matzot is specifically seven
days to correspond to the seven days that each plague lasted.
     Rambam in Moreh Nevuchim Part III chapter 43, in his
explanation of the various holidays, explains that if we only
at matza (or sat in the Succah) for one or two days, the
change would not be noticed.  Only be eating matza (and not
eating chametz) for a full seven days does it become clear to
everyone that we are changing our routine to eat ONLY matza -
and by doing so we recall the events of Yetziat Mitzraim.

A PARALLEL "ZACHOR V'SHAMOR"
C.   When we hear "zachor v'shamor", we immediately relate
these two commands with SHABBAT, for they are the two opening
statements which introduce the mitzvah of shabbat in the Ten
Commandments in Yitro (see Shmot 20:8) and Ve'etchanan (see
Devarim 5:12).
     However, we find a similar pattern by chag ha'matzot:
When Bnei Yisrael first receive the mitzvah in Shmot we find:
     "ZCHOR et ha'yom ha'zeh asher yatzata m'Mitzraim..."
(13:3)
compare with the mitzvah in Devarim:
     "SHMOR et chodesh ha'aviv, v'asita PESACH... shivat yamim
tochal alav MATZOT..." (see 16:1-3)

Relate this to the above shiur.
     Note also the 'conflicting' reasons for shabbat in the
Ten Commandment in Yitro & Ve'etchanan.
  "... Six days you shall work, but on the SEVENTH day you
  shall rest, in order that your ox and donkey may rest and
  that your bondsman and the stranger may rest as well.

"CHUKAT OLAM..."
D. Notice in Parshat Emor (Vayikra 23) how each of the
agricultural mitzvot ends with the pasuk:
     "chukat olam l'doroteichem b'chol MOSHVOTEICHEM"
[Note this after the mitzvah of omer, shtei ha'lechem, yom
kippur, and succot!]
     Note however how succot is different, for it is missing
"moshvoteichem". But look at the pasuk that follows! Can you
now explain why!?

A YOM TOV FOR CHAG HA'MATZOT
E. One could understand the holiday on the seventh day as the
primary holiday of chag ha'matzot (see Devarim 16:8) and the
holiday on the first day of yom tov as the holiday of 'korban
Pesach'.  This could explain the need for two yom-tovim on
chag ha'matzot.  Relate this possibility to the above shiur.