[Par-reg] Parshat Pinchas - additonal shiur
Menachem Leibtag
tsc at bezeqint.net
Thu Jul 21 04:30:28 EDT 2005
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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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The CHAGIM in PARSHAT PINCHAS
As you 'should' have noticed, every time that we doven
MUSAF (i.e. on shabbat, rosh chodesh, & yom-tovim), we always
include a quote from Parshat Pinchas.
Similarly, the Torah reading on every rosh chodesh and yom-
tov is either entirely from Parshat Pinchas, or at least the
'maftir' section!
To understand why, the following shiur undertakes a
simple analysis of chapters 28->29 in Parshat Pinchas.
INTRODUCTION
Even though we find several presentations of the Jewish
Holidays throughout Chumash, their presentation in Parshat
Pinchas is quite unique. In fact, our shiur will show how the
primary topic of this unit may not even be the holidays!
[It will help us understand why these holidays are
'repeated' in Sefer Bamidbar, even though they were already
discussed in Parshat Emor /i.e. Vayikra 23.]
We begin our study by identifying the precise unit under
discussion and its structure.
AN ORGANIZED UNIT
Just about every time that Chumash presents a unit of
"mitzvot" - it begins with a very short introductory narrative
- the most common form being "va'ydaber Hashem el Moshe
lay'mor", or something similar.
This standard format allows us to easily identify
chapters 28 & 29 as a unit, as it begins with that opening
phrase (see 28:1), and the commandments continue until the end
of chapter 29.
Note as well 30:1 we find what constitutes the concluding
verse of this unit, for it describes Moshe's fulfillment of
God's command in 28:2, that Moshe should command these laws to
Bnei Yisrael!
In the opening verse God instructs Moshe (see 28:1-2):
"Command Bnei Yisrael and tell them - keep the laws of My
[daily] offerings..."
In the closing verse (see 30:1):
"And Moshe spoke to Bnei Yisrael [telling them]
everything [all the laws] that God had commanded him."
[Note a very similar structure between Vayikra
23:1 and 23:44.]
This alone already indicates that all of the laws
included between these opening and closing verses forms a
unit.
[Note how the chapter division of Chumash seems to have made
a major mistake here, for 30:1 should really have been
29:40! Note how the 'parshia' break of Chazal is much more
accurate (as usual) than the 'King James' chapter division!
This 'mistake' probably stems from a misunderstanding of the
opening pasuk of Parshat Masei, and how it connects to the
last verse of Parshat Pinchas.]
As we browse through the content of chapters 28->29, it
seems as though its primary topic is the holidays, for they
begin in 28:16 and continue all the way until 29:39. Note as
well how these holidays are presented in the order of their
lunar dates, i.e. beginning with Pesach and concluding with
Succot .
Nonetheless, when we consider that this unit begins in
28:1, we must assume that the first fifteen psukim share the
same theme. By taking a closer look, the connection becomes
rather obvious, for the first topic is the daily "olah"
offering - a lamb - offered once in the morning and once in
the evening (see 28:2-8). These laws are followed by the
commandment to offer an 'additional' "olah" every Shabbat (see
28:9-10), and more elaborate "olah" on every Rosh Chodesh
[first day of the lunar mon
Now, to determine what thematically ties this unit together,
we need only list the topic of each of its individual
"parshiot" in search of a logical progression:
As we will see, the progression is very logical:
PSUKIM TOPIC / The laws of:
====== =====
28:1-8 the DAILY korban TAMID
28:9-10 WEEKLY korban MUSAF for SHABBAT
28:11-15 MONTHLY korban MUSAF for ROSH CHODESH
28:16-25 a special korban MUSAF for CHAG HA'MATZOT
28:26-31 a special korban MUSAF for CHAG SHAVUOT
29:1-6 a special korban MUSAF for YOM TRU'AH
29:7-11 a special korban MUSAF for YOM KIPPUR
29:12-34 a special korban MUSAF for each day of SUCCOT
---> * [note how each day is a separate parshia!]
29:35-38 a special korban MUSAF for SHMINI ATZERET
29:39 the summary pasuk
The progression within this unit is very straightforward.
We begin with the DAILY "korban tamid", followed by the WEEKLY
"musaf shabbat", followed by the MONTHLY "korban rosh chodesh,
followed by the YEARLY schedule of korbanot offered on the
chagim, beginning with the first month, etc. It is for this
reason that the FIRST pasuk of each of these 'holiday'
"parshiot" begins with the precise lunar date.
THE KEY PHRASE: "AL OLAT ha'TAMID..."
As you review these parshiot, note how each parshia
relates in some manner to the daily "olat tamid". The opening
parshia describes it, while each and every parshia that
follows concludes with the statement "al olat ha'tamid" or
"milvad olat ha'tamid".
The Torah goes out of its way to emphasize that each of
these korbanot are to be offered IN ADDITION to the daily OLAH
offering! In fact, that is why we call the offering a
'MUSAF'! - The word "musaf" stems from the verb "l'hosif" = to
add on. These special korbanot are offered in ADDITION to the
daily korban TAMID, and hence their name - a korban MUSAF.
Therefore, this unit begins with the KORBAN TAMID and
then continues with the detail of each korban MUSAF that is
offered in addition to the daily "olat tamid". Hence, a more
precise definition for this unit would be KORBANOT TMIDIM
u'MUSAFIM.
Indeed, each of the holidays are mentioned within this
unit, but not because the holidays are its primary topic.
Quite the contrary; the holidays are mentioned, for on each
holiday an 'additional' korban is to be offered.
BETWEEN EMOR & PINCHAS
With this background, we can better understand the
difference between the presentation of the chagim in Parshat
Emor (see Vayikra chapter 23) and their presentation here.
In contrast to Parshat Pinchas whose primary topic is
korbanot, the primary topic in Parshat Emor is the holidays.
In fact, that is precisely its title: "moadei Hashem..." -
God's appointed times (23:1,4)! That unit details the nature
and specific laws for each holiday. For example, the
prohibition to work, the need to gather ("mikraei kodesh"),
and special mitzvot for each holiday, such as: offering the
"omer", the "shtei ha'lechem", blowing shofar, fasting,
succah, lulav & etrog etc. [To verify, review Vayikra 23:1-
44.]
[Btw, that parsha does include certain korbanot, such as
those which come with the "omer" and "shtei ha'lechem". But
again, those korbanot are special for that day and hence,
relate to the special nature of each of those holidays.]
Notice as well that each holiday in Parshat Emor includes
the mitzvah of "v'hikravtem ishe la'Hashem" [you shall bring
an offering to God/ see 23:8,25,27,36]. However, this
commandment appears quite ambiguous for it doesn't specify
which type of korban is to be offered.
Parshat Pinchas solves this ambiguity, by telling us
precisely what that offering should be. To prove how, note a
key summary pasuk found in Parshat Emor:
"These are God's appointed times set aside for gathering IN
ORDER to offer a - ISHE LA'HASHEM -, an OLAH, MINCHA,
ZEVACH, & NESACHIM, - on EACH DAY - DVAR YOM B'YOMO." (See
Vayikra 23:37, compare with 23:4)
What does "dvar yom b'yomo" refer to? Most likely to the
precise details for these korbanot as recorded in Parshat
Pinchas! [Note Rashi on that pasuk (23:37), that is exactly
what he says!]
[Using computer jargon, we could say that Parshat Emor is
'indexed' to Parshat Pinchas - or, if each "v'hikravtem
ishe" in Emor was in 'hyper-text', it would link to its
respective URL address in Parshat Pinchas. [e.g. 23:8-
>28:19, etc.]
Also, if you look carefully at the names of the chagim in
the opening pasuk of each parshia in Parshat Pinchas, you'll
notice that each specific name reflects the primary aspect of
the chag as it had already been described in Parshat Emor!
[That comparison is quite straightforward, but beyond the
scope of this shiur.]
With this background, the presentation of the holidays in
Parshat Pinchas is quite easy to understand. Each holiday is
introduced by its lunar date and name (based on its more
detailed description in Parshat Emor). This introduction is
followed by the complete details of the korban MUSAF for that
holiday, including the type of each korban, and the number of
animals that are to be offered. Other than those details (of
the korban MUSAF), Parshat Pinchas does not add in any new
laws for any of the "chagim".
THE INTERNAL STRUCTURE OF PARSHAT HA'MUSAFIM
Let's return now to Parshat Pinchas to take a look at the
actual korbanot and what they're all about.
Even though the korban MUSAF of each holiday is presented
in a separate parshia, the set of korbanot for each holidays
are quite similar. Note how each set contains:
* an OLAH offering of PARIM, AYLIM, & KVASIM;
* the appropriate flour & wine offerings,
[better known as "MINCHATAM V'NISKAM";
* and a CHATAT offering of a SEIR IZIM (a goat).
The following table compares the specific korbanot of
each chag. [If you have the time (and patience), I recommend
that you try to work it our first on your own.]
As you review this table, note how similar most of the
MUSAFIM are. However, note as well where and how they differ!
CHAG / OLAT: PAR AYIL KEVES / SEIR CHATAT
ROSH CHODESH - 2 1 7 1
CHAG HA'MATZOT 2 1 7 1
[same for 7 days]
SHAVUOT - 2 1 7 1
ROSH HA'SHANA 1 1 7 1
YOM KIPPUR - 1 1 7 1
[same as R.H.]
SUCCOT (day 1) - 13 2 14 1
SUCCOT (day 2) 12 2 14 1
SUCCOT (day 3) - 11 2 14 1
SUCCOT (day 4) - 10 2 14 1
SUCCOT (day 5) - 9 2 14 1
SUCCOT (day 6) - 8 2 14 1
SUCCOT (day 7) - 7 2 14 1
SHMINI ATZERET - 1 1 7 1
As you study this chart, note how one can easily identify
certain groups of holidays. Let's organize them as follows:
GROUP ONE: [the 2-1-7-1]
Rosh Chodesh, Chag ha'Matzot, and Shavuot
Note how all three are connected to YETZIAT MITZRAYIM!
[Rosh Chodesh - based on Shmot 12:1, and Shavuot can be
considered the conclusion of Pesach.]
GROUP TWO: [the 1-1-7-1]
Rosh ha'Shana, Yom Kippur, and Shmini Atzeret
Note, that all three are in Tishrei! Since the first two
are 'days of judgement', then we must conclude that Shmini
Atzeret must also be a 'day of judgement'!
[e.g. "tfilat geshem" etc.]
GROUP THREE: [the {13->7}-2-14-1]
The seven days of Succot
This is the most interesting group, for (unlike "chag
ha'matzot") even though each day of Succot is the same
holiday, for some reason the number of PARIM decreases
daily.
DOUBLE NATURE
In addition to this obvious division into three groups,
there remains another interesting phenomenon in the above
chart. For some reason, the OLAH offering on Succot seems to
be DOUBLE. On every other holiday we offer one AYIL and seven
KVASIM, but on each day of Succot we double that - offering
TWO and FOURTEEN instead! Furthermore, in regard to the PARIM,
there's an 'explosion'. Instead of either one or two, we find
THIRTEEN! More puzzling is the fact that each day we bring one
less.
So what's going on with the korbanot on Succot?
One could suggest that Succot should not be considered a
separate category, but rather a COMBINATION of the other two.
Let's explain why.
On the one hand, Succot could be included in Group One,
for that group contains the other two "shalosh regalim" (i.e.
Chag ha'Matzot and Shavuot). On the other hand, Succot could
also be included in Group Two, for that group contains all of
the other holidays that fall out in the seventh month (i.e.
"chagei Tishrei").
[Thematically as well, Succot fits into both groups. On the
one hand it is a thanksgiving holiday (like the holidays in
Group One), where we thank God for our fruit harvest /that's
why we recite the Hallel. On the other hand, it is also a
time of awe (like the holidays in Group Two), for we
anticipate the rainy season which will determine the fate of
the forthcoming year/& that's why we recite the "Hoshanot"].
This 'double nature' of Succot can explain why its korbanot
are DOUBLE - two AYLIM instead of one; & fourteen KVASIM
instead of seven. But what about the PARIM? According to this
interpretation, we should only bring THREE on each day of
Succot. So why do we bring and 'extra' ten on the first day,
an extra nine on the second, etc.
It's rather cute, but if we add up all the 'extras', i.e.
10+9+8+7+6+5+4 we find that we've added 49 [=7x7] PARIM. In
relation to the "chagim", finding significance in the number
seven (or its multiple) should not surprise us. There are many
instances in Chumash when 'seven' relates to our recognition
that it God who controls what we perceive as nature (see
shiurim on both Parshat Breishit and on Parshat Emor).
Our recognition that God controls nature is most critical
on Succot - for it sits at the junction (and 'overlap') of the
agricultural year, i.e. at the end of the previous year (the
autumn fruit harvest) and beginning of the new year (the
upcoming rainy season).
Furthermore, should we add these 49 PARIM to the original
21 PARIM [3x7days], we find that a total of SEVENTY parim are
offered during SUCCOT. Chazal point out that these seventy
bulls are representative of the seventy nations of mankind.
[See shiur on Parshat Noach and the 'Migdal Bavel 'vort'.]
[If you want to find additional meaning to the number 7 or
49 [=7x7] in relation to the 7 days of Succot in the 7th
month, ask your local kabbalist. - "v'akmal".]
In summary, we have shown how what appears to be a rather
monotonous list of korbanot may actually be hiding some very
fundamental aspects of the "chagim". Hopefully, next time you
doven MUSAF, it will make your tefilah a bit more meaningful.
shabbat shalom,
Menachem
================
FOR FURTHER IYUN
1. If you are not familiar with the structure of tfilat Musaf,
after the standard opening three brachot, we recite a "piyut"
which describes our sorrow (& our fault) over the fact that
the Bet ha'Mikdash not longer stands (e.g. "mpnei chataeinu",
or tikanta shabbat..." etc.). That "piyut" concludes with our
wish that the Bet ha'Mikdash will be rebuilt so that we can
once again offer the korbanot - then we quote the actual
korban from Parshat Pinchas and a brief description of its
NESACHIM. This is followed by yet another piyut (e.g.
"yismchu b'malchutcha" or "melech rachaman...") and then
concludes with the bracha of "kedushat ha'yom" (e.g. "mkadesh
ha'shabbat", or "yisrael v'hazmanim').
2. Note that in regard to lighting Chanuka candles, Bet
Shamai's shita that we begin with eight and conclude with one
is based on a comparison to PAREI ha'CHAG - i.e. the PARIM of
Succot.
3. The only korban that doesn't change for any holiday is the
"seir izim l'CHATAT". This korban serves as atonement for any
possible sin of Am Yisrael in the Mikdash. The "seir izim" is
chosen as it is symbolic of the sin of the brothers of Yosef
when they used a "seir" to 'cover up' their sin. See Ramban!
As it purpose is atonement, only one offering is necessary per
set, and hence it is not doubled in Succot as are the other
korbanot.
4. See previous shiur on Rosh Ha'shana for a more complete
explanation of why Tishrei (at the beginning of the rainy
season), serves as a time when all mankind is judged.
5. Note machloket between Ramban (and everyone else)
concerning whether this korban MUSAF was offered in the desert
or only once Bnei Yisrael entered the land. Relate it to his
"shita" of "yeish mukdam u'muchar ba'Torah". [Ramban on 28:1 &
on Vayikra 3:2.] Relate this to the above shiur.
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