*********************************************************** THE TANACH STUDY CENTER - http://www.tanach.org In Memory of Rabbi Abraham Leibtag *********************************************************** FOR SUCCOT THE JEWISH HOLIDAYS IN CHUMASH / Questions for self-study THE CHAGIM IN CHUMASH Before we begin, a quick note regarding the Jewish calendar. The Jewish Calendar is both solar and lunar. Our solar calendar is based on the seasons of the agricultural year, and hence determined by the sun (i.e. the spring and fall equinox, winter and summer solstice). Our lunar calendar is determined by the monthly cycle of the moon, however the precise day on which we begin in the month is determined by "bet-din ha'gadol" (the process which we call "kiddush ha'chodesh"). By adding an 'extra' month at the end of the winter, whenever necessary, "bet-din" is able to make sure that both these calendars coincide (called "iybur ha'shana"). In our study, we will notice how Chumash employs BOTH the lunar and solar calendars to describe the chagim. INTRODUCTION / TWO UNITS Even though we would expect the "chagim" to be presented with all their laws in one single 'parsha' in Chumash, instead we find that they are 'scattered' in several separate parshiot in just about every 'sefer' of Chumash. In our study, we will notice how each of these 'parshiot' presents the "chagim" from a different perspective. [That perspective will usually relate in some manner to the theme of each individual 'sefer'.] In the following set of questions, we will study the four primary sources for the "chagim" found in Sifrei Shmot, Vayikra, Bamidbar, and Devarim. Recall as well that in Chumash, the are two units of chagim (holidays when work is forbidden): A) Shalosh Regalim (chag ha'matzot, ha'shavuot, v'succot) B) Y'mei Hadin (rosh hashana, yom kippur & shmini atzeret) (better known as "chagei tishrei") Keep this distinction in mind as we study each parshia. SEFER SHMOT In Sefer Shmot, only the Shalosh Regalim (A) are mentioned (twice): 1) Towards the end of Parshat Mishpatim (23:14-19); 2) After Chet Ha'egel in Parshat Ki-tisa (34:18-26). 1. Note the dates for each of the three shalosh regalim. Are they based on the solar calendar (i.e. the agricultural seasons) or lunar calendar (month/day)? What are their names. 2. Note that the primary topic in regard to these chagim is the obligation of "aliyah la'regel" (pilgrimage holidays): Attempt to relate this mitzvah to its location in Sefer Shmot: i.e. immediately after "Matan Torah", between the mitzvot of "shmita" (23:9-11) and the promise that Hashem will assist them in conquering the Land (23:20-33). 3. What is the purpose of the mitzva of "aliyah la'regel"? Where is this mitzva supposed to take place? [What does the phrase "lifnei Hashem" refer to elsewhere in Chumash? / see e.g. Shmot 29:42.] Can you relate this mitzvah to the 'agricultural' dates of these holidays? 4. Note that Sefer Shmot had already discussed the laws of Korban Pesach and chag Ha'matzot as part of the story of Yetziat Mitzraim (see 12:1-20, 13:1-10). Note (there) that the dates used to describe "pesach" are lunar. In fact, in 12:1 the lunar calendar is first introduced (with a reason)! Use this to suggest a thematic connection between the lunar dates of the holidays and their historical significance. SEFER DEVARIM As you study the chagim as they are presented in Parshat Re'ay (see 16:1-17), note how they expound upon their presentation in Parshat Mishpatim (in Sefer Shmot). 1. Compare 16:1-17 with Shmot 23:14-17. What is parallel? What is different? What is added? Relate to the repeated use of the phrase: "ha'Makom Asher Yivchar Hashem". Note the summary pasuk 16:16. How & why is it important? 2. Note the emphasis on the number 'seven' throughout this parsha. How does the number seven relate to the solar calendar? Can your relate this to the agricultural holidays? [Relate to Breishit chapter 1, and God's creation of nature!] 3. Note as well the addition of the law of "simcha". [See 16:11 and 16:14-15.] Read these psukim carefully. Can you explain why the primary mitzvah of "simcha" on these holidays is to make the 'needy' happy as well? Attempt to explain why there is no mitzvah of simcha mentioned for chag ha'matzot/pesach. Relate this to the agricultural nature of the holidays presented in this unit. SEFER BAMIDBAR In Parshat Pinchas (chapters 28-29), both units of the chagim (A) & (B) are mentioned, as well as shabbat & Rosh Chodesh. [It is from this parsha that we read maftir on every chag, and it is also quoted each time we doven Musaf (on shabbat or yom-tov).] 1. Scan through this parsha, noting the date of each chag, the name, and the specific mitzvah. What type of dates are used to define the chagim? Attempt to give a precise title for this entire unit. 2. Make a table of the korbanot in this unit as follows: At the top of your table make three columns, one column for each type of animal in the OLAH, i.e. "parim", "aylim", & "kvasim". Along the side of your table, make a row for each "chag". After completing your table, attempt to organize the chagim into groups which share a 'common' korban. Can you find logic in this grouping? Relate these groups to the two units of chagim mentioned above. Can you figure out why SUCCOT appears to be 'double'? What is most unique about the korbanot of Succot? How many "parim" are offered in total? What do Chazal learn from this? 3. Is Rosh Chodesh a "chag"? Explain why it is, and why it is not. Be sure that you can explain why Rosh Chodesh is included in this unit together (& before) the chagim? Likewise, why is shabbat mentioned in this unit? Finally, why is the daily "tamid" offering mentioned at the beginning of this unit (see 28:1-7)? Note the phrase: "al [milvad] olat ha'tamid" in this unit. Is it mentioned for every chag? Attempt to explain why. SEFER VAYIKRA In Parshat Emor (23:1-44) we find not only the "shalosh regalim" (A), but also the "ymai Din" (B). Review this parsha, noting its structure, order, key phrases, and the names of the holidays. As before, note the dates of the chagim, or they 'solar' or 'lunar'? 1. In what way is this unit different from Parshat Pinchas? How do the korbanot which are mentioned in this 'parsha' relate to those korbanot which are mentioned in Pinchas? (and visa versa?) Are the korbanot in Pinchas alluded to in any manner? In your answer, be sure to relate to 23:37. See also Ramban on 23:1. Finally, note the HEADER of this unit (relate to 23:1 & 23:4)! What is the precise meaning of the phrase "moadei Hashem". What is the "shoresh" of the word "moed"? [Relate to Shmot 25:21-22, 29:42, and Amos 3:3.] How does this enhance your understanding of the PURPOSE of the chagim? 2. Review this 'parsha' once again, noting the SPECIAL mitzvah [or mitzvot] for each chag, as well as the general mitzvot which are COMMON to ALL of the chagim in this parsha? Are any of these mitzvot of agricultural nature? Can you explain why this is significant? Next, review the parsha one more time noting where each new 'dibur' begins (see 23:1,9,23,26,33). Can you explain the reason for each? [Attempt as well to explain the reason for each 'parshia ptucha' and each 'parshia stumah'!] 3. Make a table to all the holidays in this parsha. For each holiday, note its lunar and solar date, and its special mitzvah. Make note of any historical aspect that your are familiar with in regard to any of these chagim, as well as any mitzvot of agricultural nature. Then, note the date used (solar or lunar) when the historical aspect is presented in contrast to the date used when the agricultural aspect is presented. Next, note the use of the word "shabbat" or "shabbaton" in this 'parsha'. Can you find at least one mention of this word for each chag. Add this information to your table, noting whether its mention relates to 'agricultural' or 'historical' mitzvah. [Note 23:11,15,16,24,32,39!] [How does this help you understand the significance of this word in this parsha? 4. Similarly, which chagim are referred to as "moadim", and in relation to which date? Read 23:33-43, noting the distinction between "moed" and shabbaton in those psukim. Note as well what is problematic about 23:37-38. Can this explain why? 5. Based on the above questions, can you suggest a reason why the Torah appears to separate between the agricultural and historical aspects of the chagim? Can you suggest a reason as well how (and why) these two aspects relate to one another? In other words, does it make sense that there would be more than one reason for each "chag"? Does it make sense that the various reasons for each chag would be thematically related? FOR SUCCOT (based on the above questions) 1. In your opinion, does the mitzvah to sit in a succah (see 23:42-43) relate to its historical or agricultural aspect? [or possibly both?] [Base your answer on the structure of the presentation of Succot in 23:33-43. Recall as well that some farmers build temporary booths in their fields during the harvest season.] Based on 23:42-43, what appears to be the primary reason for this mitzvah? See also Mesechet Succah 11b, re: the sugya of "succah k'neged ananei kavod" or "succot mamash". 2. Note once again the reason for Succot given in Vayikra 23:43. In your opinion, what aspect of the 'desert experience' are we supposed to remember? Furthermore, WHY are we supposed to remember this experience? In your opinion, what was the purpose of this 'desert experience' in the first place. In your answer to this question, carefully read Devarim 8:1- 18. According to these psukim, what was the purpose of the 'desert experience'? Based on these psukim, can you suggest a connection between the historical reason for Succot, and the 'harvest holiday'? 3. Note that Succot must be celebrated for SEVEN days. Does the Torah provide an explicit reason for the length of this holiday? In your opinion, do these seven days relate to the historical or agricultural reason for Succot? In your answer relate to Breishit chapter one, and the fact that the 'creation of nature' took place in seven days. 4. Does the mitzvah of the 'arba minim' [lulav & etrog etc.] relate to the agricultural or historical reason for Succot? In what manner is the etrog different than all other fruits?