Parashat Emor   Rav Menachem Leibtag

1. QUESTIONS FOR PREPARATION
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

1. Parshat Emor begins (in chapter 21) with laws concerning the KOHANIM. After summarizing the basic laws in this chapter, try to explain how they are different than the laws concerning Kohanim that were detailed in Parshat Tzav (i.e. in chapters 6-7).
Based on the shiur on Acharei Mot, can you explain why these laws are found in the second half of Vayikra [kedushat Mishkan], in contrast to the laws in Tzav that are found in the first half of Vayikra [kedushat ha'adam]?

2. Later in chapter 21 we learn that a KOHEN "baal mum" [someone with a physical blemish or defect] cannot offer korbanot (see 21:16-21); on the other he is permitted to eat "kodashim" (see 21:22-23) even though he didn't offer that korban. Can you explain the underlying logic behind these two laws. Would you consider either (or both) of them 'fair'? Can you explain why these laws are also found in the second half of Sefer Vayikra and not in the first half?

3. What is difficult about the last pasuk in chapter 21?
[i.e. What did Moshe tell Aharon, the Kohanim and Bnei Yisrael?]
Relate your answer to 21:16-17, 21:1, & 20:1-2!
[What is special about these three headers?]
How do these three headers help you understand the last pasuk in chapter 21. Do you think that this summary pasuk could also be considered a conclusion to chapters 18->19 as well?
Support your answer!

4. After summarizing the laws in chapters 21 & 22?, attempt to explain the logic of the progression of these mitzvot.
While doing so, relate to the following questions:
How is the law of a KOHEN "tamey" similar to the law of KOHEN "ba'al mum"? How is it different? [Which of these two can eat "kodshim"? Can either offer korbanot?]
Is the law of KOHEN "ba'al mum" similar to the law of an ANIMAL that is a "ba'al mum"? How is the prohibition against offering an animal less than eight days old similar to the prohibition of a "ba'al mum"?

5. In what manner are the opening psukim to chapter 23 (23:1-4) similar to the opening psukim to Parshat Va'yakhel (Shmot 35:1-4)?
In your opinion, what can we learn from this parallel?
How do the laws of shabbat relate to building the Mishkan?
How do they relate to the "moadim"?
See Ramban on 23:2 for a detailed discussion of this parallel.

6. As your review chapter 23 (i.e. the "moadim"), note how the phrase "chukat olam l'doroteichem..." can be found in the laws of almost every holiday. First, verify this statement and locate each example while noting the precise phrase which is used for each holiday. Explain what this phrase means, and how it relates to each holiday. Relate as well to Shmot 12:14.
Is this phrase for each holiday identical? If not, which holiday(s) is different?
Relate to the word "moshvoteichem" in each! Can you explain why?
[Relate your answer to what is special about "succot" and the pasuk "ba'sukkot tayshvu shivat yamim..."!!]
Can you explain why Succot 'should be' different in this regard?

PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. In Parshat Emor (chapter 23) we find a complete list of the Jewish holidays. Where else in Chumash do we find such a list (or similar).
[If [/or when] you give up, see Shmot 23:24-20, 34:18-26, & Bamidbar chapters 28-29 and Devarim chapter 16.]
In these parshiot we find many different "chagim" (holidays). Try to organize them into two or three distinct groups. Explain the reason for your division based on how they are presented in Chumash.

2. In what manner is the presentation of the CHAGIM in Parshat Emor different than in the other parshiot in Chumash?
In what manner is it similar?
Can you identify a unifying theme for the details about the holidays that are mentioned in this chapter?

3. Note the dates that the Torah uses for each holiday. Are they based on the solar calendar (i.e. the agricultural seasons) or lunar calendar (month/day)? [or both?] Can you explain why?
What type of date does the Torah use for those same holidays in the other parshiot of "chagim" (as mentioned above in question #1)?

4. As you study chapter 23, make a table listing each of the chagim. For each chag, note the mitzvot that are mentioned.
Which of these mitzvot are COMMON for each of the chagim, which of these mitzvot are special for that specific chag?
Attempt to explain the reason for each mitzvah?
As you study this chapter, make note as well when there is a new "dibur" and attempt to explain why each one is necessary.

5. Note that every holiday in Parshat Emor includes the commandment "v'hikravtem ishe l'Hashem". Scan the parsha to see if this is indeed true. [Are any chagim an exception?]
What "ishe" (offering) is the Torah referring to - a private korban from each individual or is the commandment directed to the TZIBUR (the entire congregation)?
Can you relate this commandment to the description of the chagim in Parshat Pinchas (Bamidbar 28->29)?
Relate in your answer to Vayikra 23:37!
[After answering this yourself, be sure to see Ramban 23:1-2]

6. Which specific korbanot are presented in more precise detail in Parshat Emor (scan from 23:1-44). Are these korbanot identical to the korbanot described in Parshat Pinchas or are they different?
Can you explain their purpose and why they are different?
Do the korbanot that are detailed in Parshat Emor share any 'common denominator'? If so, explain what it is and why?

7. Make a table listing all the holidays in this Parshat Emor. For each holiday, note its date (lunar and/or solar) together with the SPECIAL mitzvah for that chag. As you make your table, make note of either any historical or agricultural aspect relating to those chagim.
[Relate to both the mitzvot which ARE mentioned in Emor, as well as the mitzvot for each holiday which you know from other sources as well.]

In your opinion, does the mitzvah to sit in a succah (see 23:42-43) relate to the historical aspect of Succot (i.e. yetziat mitzraim) or to its agricultural aspect (i.e. temporary booths built by the farmers in the field collecting the harvest) - or both?
Quote psukim to support your answer. [Relate also to Succah 11b, "succah k'neged ananei kavod or succot mamash".]

Does your table help you understand the nature of the lunar and solar dates?
[Use the parshiot of the chagim in Sefer Shmot and Sefer Devarim (chap. 16) to help answer this question.]

8. Which of the chagim are referred to as "moadim" and which are called "shabbatonim" (or "shabbat"), and which chagim are referred to as both? Be sure to note 23:11,15,16,24,32,39!).
In your answer, relate to the 'double' description of Succot in 23:33-43, noting the distinction between "moed" and "shabbaton" and their related mitzvot. Use this to explain 23:37-39 and the use of the word "ach".
Attempt to relate this as well to the 'double header' in 23:1-3!

9. In what manner does the final pasuk in chapter 23 complement the opening pasuk of this chapter?

10. Based on our shiurim thus far in Sefer Vayikra, why do you think that chapter 23 is included in this Sefer?
[Does it relate to korbanot, to KEDUSHA, etc.?]
Be sure to relate to the SPECIFIC mitzvot of the chagim (as well as the general mitzvot) which are detailed in this chapter?

PART III - PARSHANUT
1. A major debate exist concerning how to explain the pasuk that defines when we begin counting the OMER -"m'mochorat ha'shabbat" (see 23:11). In your opinion, why does the Torah refer to the first day of chag ha'matzot as "shabbat".
Can you relate your answer to the above preparation questions? Relate to how each of the chagim in some manner or other is referred to as a "shabbat" or "shabbaton".

See Rashi, Ramban, Ibn Ezra & Chizkuni and Mesechet M'nachot 61a. Even though everyone agrees that shabbat is referring to the first day of yom-tov, each commentator offers a different reason why. Try to explain each "parshan" and the reason for the machloket.

2. Read 21:1 (the opening pasuk of the Parsha). What is problematic about the 'wording' of this opening statement?
See Ramban on this pasuk, noting how he first quotes Rashi, then Ibn Ezra, and then offers his own opinion.
Explain each of these three approaches. Why do you think that Ramban does not agree with either Rashi or Ibn Ezra.
Finally, see Chizkuni on 21:1. In what manner is his pirush different? What does he learn from "smichut parshiot" between this pasuk and the last pasuk in Parshat Kedoshim?

3. Read 24:10, how did you translate the opening phrase ["v'yatza ben isha yisraelit"] - i.e. what does "va'yatza" mean?
What are the different possibilities?

See Rashi - How does he understand this word?
What questions bother him based on this understanding? [Relate to all the questions raised by the Midrash.] See Ibn Ezra & Ramban.
How do they translate "va'yatze"? Do they both offer the same pirush? [If not, how do they differ?]
[Note also how Ibn Ezra later explains the reason for the "smichut parshiot" here!]
Finally, see Chizkuni. How does he explain "va'yatza"?
In what manner is his pirush totally different than all of the others? Why does he refer to this as "pshat"?

PARSHAT EMOR

What is a "moed?" To most of us, the Hebrew word "moed" implies a holiday [i.e. a "yom-tov"]; a more precise English translation would be a 'fixed' [or 'appointed'] time.

So why doesn't Parshat Emor use the Hebrew word "chag" [holiday] or "zman" [a set time] in its description of the holidays? Why is specifically the word Moed emphasized in Vayikra chapter 23? [Note both the header and footer of this unit in 23:1-4 and 23:44.]

Furthermore, is it just by chance that the same Hebrew word "moed" is used in the phrase Ohel Moed that describes the Mishkan?

In this week's shiur, we attempt to explain the thematic importance of Sefer Vayikra's description of the Moadim.

Introduction

Parshat Emor is famous for its lengthy presentation of the "chagim" (the Jewish holidays - see Vayikra chapter 23). However, these very same holidays are also described in the other books of Chumash as well:

• In Sefer Shmot: Parshiot Mishpatim (23:14-17) and Ki-Tisa (34:18,22-23);
• In Sefer Bamidbar: Parshat Pinchas (chapters 28-29); and
• In Sefer Devarim: Parshat Re'ay (chapter 16).

Two Groups of Chagim

Before we begin, it is important to note that in Chumash we find two distinct 'sets' of chagim:

A) The Shalosh Regalim [the three pilgrimage holidays]:
Chag HaMatzot
Shavuot
Succot
B) The Additional Tishrei Chagim [better known as Yamim Noraim - Days of Judgement]:
Rosh HaShanah
Yom Kippur
Shmini Atzeret [for an explanation of why we have included Shmini Atzeret in this category, see TSC shiur on Parshat Pinchas] When the chagim are first presented in Sefer Shmot and later on in Sefer Devarim, we find only the Shalosh Regalim (A). In contrast, their presentation in Sefer Vayikra and Sefer Bamidbar includes both the Shalosh Regalim (A) and the Tishrei holidays (B). (See Board #2.)
As the Shalosh Regalim appear to be the most fundamental unit, we begin our discussion with a quick analysis of their first mention in Parshat Mishpatim:

"Three times a year celebrate to Me. Keep Chag HaMatzot, eat matzah... at the appointed time in the spring (when you went out of Egypt)... and a Chag Katzir [a grain harvest holiday] for the first fruits of what you have sown in your field, and a Chag Ha'Asif [a fruit gathering holiday] at the conclusion of the [agricultural] year..." (see Shmot 23:14-17)

The Bible's Double Calendar

In Chumash, we find the use of both a solar and a lunar calendar. The solar calendar is based on the 365 day cycle of the solar year - corresponding to the four seasons of the agricultural year ("t'kufot ha'shanah"), i.e the spring and fall equinox and the winter and summer solstice.

The lunar calendar is based on the monthly cycle of the moon (roughly 29.5 days). Therefore, some months are 29 days and some are 30 (determined by "bet-din," through "kiddush ha'chodesh").

These two calendars are correlated by the periodic addition of an 'extra' month (also determined by "bet-din," through "ibbur ha'shanah"). This assures that the first month of the lunar year will always correspond with the spring equinox (see Shmot 12:1-2).
Even though we commonly refer to the Jewish calendar as 'lunar,' we will see that Chumash employs both the lunar and solar calendars in its description of the chagim.

Agricultural Holidays

It is not coincidental the Torah chose the solar calendar in its presentation of the Shalosh Regalim. Clearly, the Torah's requires that we thank God during these three critical times of the agricultural year, i.e. when nature 'comes back to life' early in the spring (Chag HaMatzot), at the conclusion of the wheat harvest (Shavuot), and at the conclusion of the fruit harvest (Succot). Even though we are more familiar with the 'historical' reasons for these three holidays, Parshat Mishpatim prefers to present them solely from their agricultural perspective.

One could suggest a possible reason based on their parallel presentation in Parshat Re'ay (see Devarim 16:1-17!). As you read that chapter, note that once again:

Only the Shalosh Regalim are presented, and
Only by their agricultural dates, and
The primary mitzvah is "aliya l'regel."
(See Board #4.) [Note as well that here we are told where that mitzvah takes place, i.e. "ba'makom asher Yivchar Hashem l'shakeyn shmo sham" - at the site that God will choose to have His Name dwell there - see 16:2,6,11,15,16!] However, Parshat Re'ay adds one very important mitzvah - 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 Devarim 16:11,14). In other words, God demands that when we celebrate and thank Him for the bounty of our harvest, we must be sure to include the less fortunate in our celebration. (See Board #5.) In this manner, the Shalosh Regalim fall under the category of laws pertaining to 'social justice' ["bein adam l'chaveiro"] and hence connect thematically with most all of the other mitzvot in Parshat Mishpatim! [Note especially 23:6-12; see also shiur on Mishpatim.]

In any case, the holidays in Parshat Mishpatim and Parshat Re'ay are presented in the context of a larger theme in each of those Parshiot and hence need not be considered as the Torah's primary presentation of the chagim.

[Note that the chagim in Re'ay are part of the more comprehensive topic of "ha'makom asher yivchar Hashem" in that Sedra. Note as well that the Shalosh Regalim are repeated in Parshat Ki-Tisa (see Shmot 34:18-26) when Moshe Rabbeinu receives the second Luchot. Once again, their presentation there is almost identical to their presentation in Parshat Mishpatim.]

In contrast to these parshiot, the descriptions of the chagim in Parshiot Emor (Vayikra 23) and Pinchas (Bamidbar 28-29) are different in several ways:

1) They include both
(A) The Shalosh Regalim and
(B) The Tishrei holidays.
2) There is no mention of the mitzvah of "aliyah l'regel."
3) The holidays in these two parshiot are presented according to the lunar calendar, i.e. by the specific month and day when each holiday is to be celebrated. [Scan these parshiot to notice this style of presentation].
(See Board #6.) As we explained in last year's shiur on Parshat Pinchas, even though chapters 28-29 mention all of the chagim, they focus on one basic topic - i.e the details of the Korban Musaf for each holiday. In fact, this unit in Parshat Pinchas could actually be titled, "Korbanot HaT'midim v'haMusafim," for it details the korban Tamid and the korban Musaf that are offered throughout the course of the entire year, including Shabbat and Rosh Chodesh! (See Board #7.) [Note that we read from this 'parsha' for maftir on every chag, and we quote its korban in every tefilat Musaf.]

Now, we are left with Parshat Emor (Vayikra 23:1-44), and sure enough, here we finally find a unique mitzvah for each holiday:

Chag HaMatzot - the special omer offering (barley);
Shavuot - the special shtei ha'lechem offering (wheat);
Rosh HaShanah - Zichron Teruah - blowing the shofar;
Yom Kippur - fasting;
Succot - sitting in the succah and taking the arba minim (lulav and etrog etc.).
(See Board #8.) Before we take a closer look at the details of this unit, let's summarize what we have discussed thus far: Sifrei Shmot and Devarim present the shalosh regalim in relation to their common purpose as a time for "aliyah l'regel" during the critical times of the agricultural (solar) year.
Parshat Pinchas details the specific korban Musaf of each chag (according to the lunar date of the holidays).

Parshat Emor describes the unique mitzvah of each holiday.

Double Dating

Parshat Emor, like Pinchas, presents the chagim in order of their lunar dates (month/day). Nevertheless, Emor is different! As the following citations shows, when introducing the special mitzvah to be performed in the Mikdash on each of the Shalosh Regalim, the agricultural season (i.e. the solar date) is mentioned as well!
Chag HaMatzot - 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..." (23:15-16);
Succot - mitzvat 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).
(See Board #9.) In fact, look carefully and you'll notice that Parshat Emor presents the agricultural aspect of each of the Shalosh Regalim independently! (See Board #10.)
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, after the mitzvah of Chag HaSuccot is first presented in 23:33-38. [To verify this, compare these two sections carefully!]

Why is the structure of Emor so complicated? Shouldn't the Torah employ one standard set of dates and explain all the mitzvot for each holiday together? As usual, to understand why, we must first take a closer look.

The Common Mitzvot

Even though Parshat Emor presents the special mitzvot of each holiday, it also presents some common mitzvot for all the holidays.

Review chapter 23 and note the pattern. Each holiday is:

1) First introduced by its lunar date; 2) Followed by a statement that this Moed is a "Mikra Kodesh";
3) Work is prohibited ("kol m'lechet avodah lo ta'asu");
4) A korban is to be offered ("v'hikravtem ishe l'Hashem").
To verify this, note the following psukim:

Chag HaMatzot - 23:6-8
Rosh HaShanah - 23:23
Yom Kippur - 23:26-28
Succot and Shmini Atzeret - 23:33-36
(See Board #11.) [Note that in regard to Shavuot (see 23:21) a lunar date and the phrase "v'hikravtem" are missing! See shiur on Shavuot.]
Therefore, in relation to the lunar date, Parshat Emor requires that on each holiday the nation gathers together ["mikra kodesh"], and refrains from physical labor ["kol mlechet avoda lo ta'asu"], while a special korban [the musaf offering] must be offered in the Bet HaMikdash ["v'hikravtem..." - as detailed in Parshat Pinchas].

However, within this same unit, we also found that the Shalosh Regalim were presented independently with a solar date, within the context of their agricultural mitzvot. 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 [i.e. omer, shtei ha'lechem, and arba minim] of each holiday .

Furthermore, we also find the use of the word Shabbaton in the presentation of Rosh HaShanah and Yom Kippur as well! [See 23:24,32.]

Finally, note the detail of the mitzvot relating to Shabbaton always concludes with the phrase: "chukat olam l'doroteichem [b'chol moshvoteichem]" - see 23:14,21,31,41! (See Board #12.) The following list summarizes this second pattern in which the word Shabbat or Shabbaton is mentioned in relation to each holiday:

• Chag HaMatzot - "mi'mochorat ha'Shabbat" (23:11)
• Shavuot - "ad mimochorat ha'Shabbat ha'shviit..." (23:16)
• Rosh HaShanah - "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)

"And God spoke to Moshe saying... When you enter the land that I am giving you and reap its harvest, you shall bring the omer - the first sheaf of your harvest to God. This omer shall be waved in front of God... on the day after Shabbat the Kohen shall wave it...." (23:9-14)

"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)

" '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)

A Double 'Header'

The introductory psukim of this unit may allude to the double nature of this presentation. 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 Mikra'ei 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 HaMatzot..." (23:4-6)

Furthermore, there appear 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 that the first three psukim could be considered a 'double' header: i.e., Moadim and Shabbatonim. (See Board #13.)
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 HaShanah and Yom Kippur, the Shabbaton aspect is included in the 'lunar' Mikra Kodesh presentation. [With regard to the agricultural nature of Rosh HaShanah and Yom Kippur, see TSC shiur on Rosh HaShanah.]

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 r'galim:

• Chag HaMatzot: The Korban Ha'Omer - from the first barley harvest.
• Shavuot: The Korban Shtei HaLechem, from the first wheat harvest.
• Succot: Taking the Arba Minim, the four species [the lulav, etrog, hadas and arava].

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 t'marim") 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 "shabbat" relates to the days of the week, and thus, to the cycle of nature caused by the sun, as well as the agricultural seasons of the year.

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 the agricultural calendar 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 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 HaMatzot which commemorates the historical event of Yetziat Mitzraim, the lunar date of the 15th day of the first month is used (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 and 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 HaMatzot until Chag HaShavuot (s'firat 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, im yirtzeh Hashem, 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 in the creation 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 l'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.

QUESTIONS 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 Sh'china dwelling in the Mishkan to norms of behavior in our daily life in the "aretz" (into the realms of kedushat ha'aretz, 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 to both?

1. Use the two psukim that describe Succot (23:34,42-43) to build 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 teishvu..."!
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 HaShanah, these three holidays, Rosh HaShanah, 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 it is 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 say "Hallel" in thanksgiving for the previous year, and we 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 Chag HaMatzot fall out on the 14th day of the lunar month (full moon), while Rosh HaShanah - yom din - falls on the first of the month ("b'keseh l'yom 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 are the mitzvot of aliyah l'regel emphasized in Sefer Shmot? A theme in the second half of Shmot is the function of the Mishkan as a perpetuation of Har Sinai. Aliyah l'regel, a national gathering at the Mishkan on the holidays, can re-enact 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 the Mishkan?

For more articles by Rav Menachem Leibtag, visit his web site,  www.tanach.org