23:14 – 16 (יד שָׁלֹשׁ
רְגָלִים, תָּחֹג לִי בַּשָּׁנָה טו אֶת-חַג הַמַּצּוֹת,
תִּשְׁמֹר--שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כַּאֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ
הָאָבִיב, כִּי-בוֹ יָצָאתָ מִמִּצְרָיִם; וְלֹא-יֵרָאוּ פָנַי, רֵיקָם טז וְחַג
הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ, אֲשֶׁר תִּזְרַע בַּשָּׂדֶה; וְחַג הָאָסִף
בְּצֵאת הַשָּׁנָה, בְּאָסְפְּךָ אֶת-מַעֲשֶׂיךָ מִן-הַשָּׂדֶה) The GRA says a Pshat regarding the
Sholosh Regalim. It is interesting to note that Sukkos is referred to here in
Parshas Mishpatim and in Parshas Ki Sisa as (חַג הָאָסִף).
(חַג הָאָסִף) means the holiday that takes place at the time that the Tevua
is gathered in from the fields. Later in Parshas Emor in 23:34 ( דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל,
לֵאמֹר: בַּחֲמִשָּׁה עָשָׂר יוֹם, לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה, חַג
הַסֻּכּוֹת שִׁבְעַת יָמִים, לַירוָר)
and Parshas Re’ey 16:13(חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ, שִׁבְעַת
יָמִים: בְּאָסְפְּךָ--מִגָּרְנְךָ, וּמִיִּקְבֶךָ) the Yom Tov is referred to by its more popular name of Sukkos.
The
greater significance of this fits with the Shittas HaGRA in Shir Hashirim that talks
about the Sukkos that we sit in on Chag HaSukkos are according to one Man
D’omar K’negged the Ananei Hakavod (the clouds of glory) that surrounded Klal
Yisrael in the Midbar. Most Meforshim understand that this refers to the fact
that the entire 40 years in the Midbar the Ananei Hakavod protected Klal
Yisrael.
There
are many difficulties with this. The Tur’s Kasha of why such a Yom Tov should
be celebrated in Tishrei instead of Chodesh Nissan where it belongs?
The
Kasha of why the Ananei Hakavod are remembered with a Yom Tov more than the Man
or the B’air Hamayim? These 3 go together because it was in the Zechus of
Moshe, Aharon, and Miriyam. Why would the Ananei Hakavod have a special Zechus
that there is a Yom Tov K’negdom?
Due to
these questions and others, the GRA explains that Negged the Ananei Hakavod
doesn’t mean the protection of the Ananei Hakavod at all. Instead he says it
refers to the Ananei Hakavod in the following instance. As we know that when Moshe Rabbeinu was up at
Har Sinai, Klal Yisrael sinned with the Cheit HaEigel. The Shechina which had
resided amongst Klal Yisrael was no longer among them. They were forgiven on
the 10th day of Tishrei, Yom Hakippurim and Moshe Rabbeinu came down
from Har Sinai on the 10th day. On the 11th day of
Tishrei he commanded Klal Yisrael to build a Mishkan. Klal Yisrael responded by
bringing donations for two days (as can be seen in Parshas Vayakheil 36:3 (וַיִּקְחוּ מִלִּפְנֵי מֹשֶׁה, אֵת כָּל-הַתְּרוּמָה אֲשֶׁר
הֵבִיאוּ בְּנֵי יִשְׂרָאֵל לִמְלֶאכֶת עֲבֹדַת הַקֹּדֶשׁ--לַעֲשֹׂת אֹתָהּ; וְהֵם
הֵבִיאוּ אֵלָיו עוֹד, נְדָבָה--בַּבֹּקֶר בַּבֹּקֶר) by the words (בַּבֹּקֶר
בַּבֹּקֶר)). Those two days
were the 12th and 13th days of Tishrei. On the 14th
day of Tishrei the work began, the Chachmei Leiv gathered and received their
instructions on how to build the Mishkan. On the 15th day of Tishrei
the actual physical work of building the Mishkan commenced. At that time, the
Anan which represented the Shechina, protected Klal Yisrael and not the Ananei
Hakavod and the Anan came back and resided among Klal Yisrael.
Says the
GRA, it is that return of the Anan on the 15th day of Tishrei which
the Mitzvah of sitting in a Sukkah on Sukkos is in observance of. The Mitzva is
an observance of that return of the Ananei Hakavod. As the GRA says, on Yom Tov
we say Ata V’chartanu Mikol Ho’amim Ahavta Banu V’ratzisa Banu. Where Ata
V’chartanu Mikol Ho’amim is K’negged Pesach, when Klal Yisrael was chosen.
Ahavta Banu, the love of Hakadosh Baruch Hu is a reference to Chag Hashavuos,
the Chuppah and marriage of Klal Yisrael. V’ratzisa Banu which is a language of
forgiveness is a reference to Chag Hasukkos. The Mitzvah of Sukkos on Sukkos is
a remembrance of the Kappara and the return of the Ananei Hakavod. All of this
is in the GRA on Shir Hashirim.
We now
return to Parshas Mishpatim. In Parshas Mishpatim and Parshas Ki Sisa which are
the Parshios that were said prior to the Cheit Ha’eigel, this Yom Tov is called
(חַג הָאָסִף). There was as of yet no Mitzvah of sitting in a Sukkah. This
Mitzvah of sitting in a Sukkah didn’t come until after the Cheit Ha’eigel. This
was after the 15th day of Tishrei when the Anan returned and there
was something to remember. Therefore, here it is called (חַג הָאָסִף). After the Cheit Ha’eigel in Parshas Emor and Re’ey it is
called (חַג הַסֻּכֹּת).
It is
also Miduyak beautifully that when it says (אֶת-חַג הַמַּצּוֹת) in this week’s Parsha, it is mentioned that Matzah should be
eaten for seven days. When it mentions (חַג הָאָסִף)
it doesn’t refer at all to eating in a Sukkah. The reason is, here it was not
yet part of the Yom Tov. It was a holy day (חַג הָאָסִף)
but not yet (חַג הַסֻּכֹּת). A beautiful GRA L’shitosoi. So this is
one idea here in the end of the Parsha.
