[Par-reg] for Succot
Menachem Leibtag
tsc at bezeqint.net
Sun Oct 16 08:10:31 EDT 2005
[additional shiurim for Succot can be found the
TSC website homepage www.tanach.org]
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
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
=========================
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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