One unique avoda is the hakrava of not one but two Se'irei Izim see Rashi Vayikra 23:19), in contradistinction with every other Moed. The other is the use of Chametz in a Korban Minchas Tzibbur, the Shtei Halechem.
The Gemara in Zvachim 6b explains that the Sa'ir is always used to for Kappara for tumas mikdash v'kadashav. The reason we have two here is to remind us that we really ought to bring this kappara every moment, but the Torah had pity on us. But why, he asks, is this lesson taught davka on Shavu'os?
He answers that with Mattan Torah, Klal Yisrael became a Mikdash and they became Kodoshim. In order to properly receive the Torah, they needed to be mekadesh themselves. (We added that after they received the Torah, they were seen as examples of what the Torah does to a person.) Just as Mikdash v'kadashav require total focus and care, and the slightest hesech hada'as needs kapara, so too Klal Yisrael, to be worthy of the Torah and as representatives of the Torah, the slightest hesech hada'as is like tumas mikdash v'kadashav. This is why on Shavuos we have two se'irim. One if to be mechaper for failings in shmiras Mikdash, and the second one is to remind us that if we are not constantly vigilant, our hesech hada'as is also tumas mikdash v'kadashav.
The Korban of Shtei Halechem relates to Reb Elozor's words in Pesachim 68b,
א"ר אלעזר הכל מודים בעצרת דבעינן נמי לכם מ"ט יום שניתנה בו תורה הוא.
Rashi -
דבעינן נמי לכם - שישמח בו במאכל ומשתה להראות שנוח ומקובל יום זה לישראל שנתנה תורה בו:
The limud is that the first korban mincha after yetzias mitzrayim was barley, which is edible but not really fit for humans. Before we got the Torah, we had to view spirituality as incompatible with physicality. But the Torah teaches us how to convert gashmiyus to ruchniyus - that instead of mortification of the body and asceticism, we can and must use all the physical pleasures of this world in the service of the Ribono shel Olam; not because we pursue physical gratification, but because these things are gifts from Hashem that enhance our lives and make us happy and grateful and better Avdei Hashem.
We pointed out that these two lessons seem incompatible. On the one hand, we are told that Kabbalas Hatorah means that we have to be constantly vigilant to be like malachim, and not be mei'si'ach da'as from our tafkid to be holy even for a second. On the other hand, we are told that we may and should enjoy this world. The answer is that davka through limud hatorah can we resolve the apparent contradiction. It is indeed possible, like Rabbeinu HaKadosh, to have all sorts of hanaos from this world and yet to not be neheneh even one finger's worth.
Dr. Meir Zahtz threw in a complication. I made the mistake of introducing this vort by asking my shiur if they could name two unusual things of the Avoda that are done only on Shavuos. I was looking for the two se'irim and the Chametz. But Dr. Zahtz said that the Shelmei Tzibbur, the two kvasim that accompany the Shtei HaLechem, are unique. You don't find Shelmei Tzibbur le'doros other than here, and the fact that it's kodesh kodoshim is surprising as well. As is, the vort is gold, but he's right. I'd love to find an explanation for these shelmei tzibbur as well, but so far, I have nothing satisfying.
We pointed out that these two lessons seem incompatible. On the one hand, we are told that Kabbalas Hatorah means that we have to be constantly vigilant to be like malachim, and not be mei'si'ach da'as from our tafkid to be holy even for a second. On the other hand, we are told that we may and should enjoy this world. The answer is that davka through limud hatorah can we resolve the apparent contradiction. It is indeed possible, like Rabbeinu HaKadosh, to have all sorts of hanaos from this world and yet to not be neheneh even one finger's worth.
Dr. Meir Zahtz threw in a complication. I made the mistake of introducing this vort by asking my shiur if they could name two unusual things of the Avoda that are done only on Shavuos. I was looking for the two se'irim and the Chametz. But Dr. Zahtz said that the Shelmei Tzibbur, the two kvasim that accompany the Shtei HaLechem, are unique. You don't find Shelmei Tzibbur le'doros other than here, and the fact that it's kodesh kodoshim is surprising as well. As is, the vort is gold, but he's right. I'd love to find an explanation for these shelmei tzibbur as well, but so far, I have nothing satisfying.
UPDATE EREV SHAVUOS PEI GIMMEL/23
I was talking to Reb Mordechai, and he added that this special hetter/reinterpretation of pleasure as a way to serve the Ribono shel Olam davka creates the need for extra vigilance, which explains the double seir izim. Once you know that hanaos olam hazeh are muttar, even a mitzvah, it is likely that you'll be seduced by the pleasure into making the pleasure a tachlis in itself and forgetting that the purpose is avodas hashem. Like Shabbos and Yomtov. Sure, oneg and simcha are a mitzva, but it's easy enough to make the oneg the ikker and the simcha the excuse, the tafel.
This might also explain the Shelmei Tzibbur. The Shlamim are for celebration, and davka on Shavuos we reiterate the importance of using hana'ah gashmis to be better avdei Hashem and makirei tov, and we do this by a national korban shlamim.
UPDATE EREV SHAVUOS PEI DALED/24
In Emor (ויקרא כ"ד י"ט), one Sa'ir is mentioned and refered to as a Chatas. In Pinchas (Bamidbar 28:26-30) the Torah mentions the other sa'ir lechaper, but it is not called Chatas.
The Daas Zkeinim asks why the Torah does not call the sa'ir a Chatas as in all the other moadim, and quotes a Yerushalmi RH 4:8, which he quotes as a Medrash.
כתיב גבי שבועות שעיר עזים לכפר עליכם ולא כתיב לחטאת מפני כבוד התורה שנתנה בו ביום וזהו אשר יסד הפייט דיום הבכורים חטאת לא נזכר למען יהי דבר המלך למנוחה. ד"א לפי שהיו אז ישראל נקיים מכל חטאת כדאיתא במדרש משקבלתם עליכם עול תורה והמצות מעלה אני עליכם כאלו לא חטאתם מעולם וזהו שייסד הפייט בזולת של שבועות קבלו מלכותי ולא תאשמו:
Our Yerushalmi
רבי משרשיא בשם רבי אידי. בכל־הקרבנות כתוב חטא ובעצרת אין כתוב חטא. אמר להן הקדוש ברוך הוא. מכיון שקיבלתם עליכם עול תורה מעלה אני עליכם כאילו לא חטאתם מימיכם.
But there is a far greater chiddush here.
Yerushalmi Yoma 8:7
וְחַטָּאתִ֖י נֶגְדִּ֣י תָמִֽיד׃ שֶׁלֹּא יְהוּ בְעֵינָיו כְּאִילּוּ לֹא עֲשָׂאָן. אֶלָּא כָעֲשָׂאָן וְנִמְחַל לוֹ.
and Rabbeinu Yona Avos 3:16
שאע"פ שהעונות נמחלין לבעלי התשובה. נימנין אותן תחלה. מיד שגמרו מלעשותן ואחרי כן אם יחזור בתשובה מוחלין לו. כדאמרינן במדרש אינו כמי שלא עשאו. אלא עשאו ונמחל שגדול מי שאינו עושה ממי שעושה ומוחלין לו.
בכל הקרבנות. מוספי רגלים כתיב בשעיר חטא ושעיר חטאת אחד ושעיר עזים אחד חטאת לכפר מלבד בעצרת כתיב שעיר עזים אחד לכפר עליכם אמר להם הקב"ה מכיון שקבלתם עליכם עול תורה שניתנה בעצרת להיות עמל ויגע בה כל צרכיכם מעלה אני עליכם כאלו לא חטאתם מימיכם ואין החטא נזכר לפני לפי שהתורה מכפרת עליכם:
Teshuva and Yom Kippur are mechaper for aveiros, but the aveira is still on your life list; just that it has a mark that says niskaper- עשאו ונמחל . But the kapara of Shavuos is unique! כאלו לא חטאתם מימיכם ואין החטא נזכר לפני.
How is this possible? Why is this true?
I realized the answer to this kashe when I saw Rabbeinu Bachay's way of explaining why the word "chatas" is not there. He does not say exactly like the Yerushalmi.
Rabbeinu Bachay
וביום הבכורים. חג השבועות נקרא בכורי קציר חטים על שם שתי הלחם, שהם תחלה למנחת חטים הבאה מן החדש.
ויש לך להתבונן למה לא הזכיר כאן בשעיר של עצרת חטאת, כשם שהזכיר בכל המועדים שבפרשה זו, והטעם בזה על דרך הפשט לפי שעצרת זמן מתן תורה ושם היו ישראל כנולד זה בלא חטא.
(וע"ד הקבלה ירמוז לעצרתו של עולם שבו יבטל יצר הרע לגמרי וגדר אבניו נהרסה.)
The answer is that pshat is not like the Pnei Moshe's כיון שקבלתם עליכם עול תורה שניתנה בעצרת להיות עמל ויגע בה כל צרכיכם. If you learn like the Pnei Moshe, this koach of עמילות ought to apply all year round. The pshat is that kabalas hatorah on Shavuos has a din of כקטן שנולד.
The idea is that kabbalas Hatorah on Shavuos is not a mechaper. It is a geirus. Unlike Geirus, all your maalos come with you. But as far as your aveiros are concerned, you are כקטן שנולד.
The amazing thing is that it should not be like Geirus. Bishlema at Sinai, it was really a geirus, and it could be that the idea of כקטן שנולד made sense (keeping in mind Tosfos and the Maharal about how it was less of a discontinuity than gentile to Jew.) But for us, we were born members of כלל ישראל and we lived out whole lives as members of כלל ישראל, and kabalas hatorah is totally not a geirus.
I think the pshat is that the same way other ימים טובים לדורות have a segula of the original event, the same is true for Shavuos. But in the case of Shavuos, the segula of the original event is a fantastic benefit. It's not just a day that is mesugal for קבלת התורה. It gives us the opportunity to do a maaseh of kabbalas hatorah that gives us a din of כקטן שנולד, just like the original kabbalas hatorah. That consequence of the original kabalas hatorah at Mattan Torah still remains and is accessible to anyone who is mekabel even bazman hazeh.
This could be the lesson of the Shelmei Tzibbur. Kodshei kodoshim can not become kodshim kallim. But on Shavuos, kodshim kallim get a הקדש עילוי and even the Shlamim can become kodshei kodoshim.
Beautiful! One who enjoys this world for its own sake, forgetting its Creator and His purpose in creating it, is being mo'el bahekdesh. But one who is immersed in Torah study, seeking the blueprint of creation, is not only permitted to enjoy the world, but is enjoined to do so - "Have you seen My Alps?" The beauty of the world is not a mere accident, Chas vesholom, but Intelligent Design. Cf. your wonderful post on Birchas ilanos,not mistaking ecstasy for transcendence.
ReplyDeleteThat's exactly what I had in mind. "Lei'hanos bahem b'nei adam." Learning kodshim now, one can shtell tzu the idea of "mishulchan gavo'ah kazachu." Yasher koach.
DeleteThanks very much for your insights.
ReplyDeleteThe Shalmei Tzibbur of Shevuos might be connected to the same idea.
The Mishna in the first perek of Chagiga brings a machlokes between Beis Hillel and Beis Shammai about the relative cost of the olos re'iyah and the shalmei chagiga. Beis Hillel says that the shalmei chagiga are the expensive ones.
The Gemura on daf 6 presents a Baraisa that records each school's reasoning. One of Beis Hillel's two reasons for the shalmei chagiga to be more valuable is that, unlike the olas re'iyah, they were brought before Matan Torah. One of Beis Shammai's two reasons why the olas re'iyah are more valuable is that among the korbonos of Shevuos, there are more olos than shelamim.
An initial attempt to understand this debate is to say, first according to Beis Shammai, that we see that when olos and shelamim are brought together b'tzibbur, the olos outnumber the shelamim, and then, according to Beis Hillel, that Am Yisroel brought the shelamim chagiga earlier in their history than the olos re'iyah.
But this is doubly inadequate. First of all, as Beis Hillel's other reason illustrates, there are times that shelamim and olos are brought together b'tzibbur, with the shelamim outnumbering the olos. So why focus on the situation on Shavuos specifically? Secondly, why does Beis Hillel say anything about Shavuos at all in their answer? Am Yisroel first brought shalmei chagiga many years before they first brought olos re'iyah, so why mention the event of Matan Torah specifically if the chashivus of the shelamim is due just to their kedimus?
I think that Beis Shammai are saying that what's most essential about a Jew is Torah and Mitzvos, whereas Beis Hillel point to a deeper essence of a Jew. (This is reflected elsewhere in Shas.) Which korban is more important? Beis Shammai say that because what Judaism is ultimately about is Torah, we should look at how we /celebrate/ Matan Torah, and there we find more olos. Beis Hillel says that because what Judaism is ultimately about is having Hashem in our everyday lives, we should look at how we /anticipate/ Matan Torah, and there we find the shalmei chagiga.
While the olos are an expression of our involvement in limud hatorah, kabalos hatorah, etc., the shelamim are an expression of how we relate to Hashem "before Torah," in our mundane lives.
Just as the shtei halechem must be made from chumetz, and just as they have to be baked before Shavuos (so much so that the Mishna in Avos mentions a nes that they should not become posul), they have to be accompanied by a korbon that represents our "pre-Torah" relationship with Hashem.
That is a wonderful insight, whether mitzvos maisiyos are the ikker or limud hatorah is the ikker. Thank you!
DeleteHave a gutten yomtov.