The Korban Makes The Holiday

In Parshas Pinchas the Torah delineate the korbanot of every holiday. In Emor we are told the holidays and that korbanot are offered but the Torah does not give the details of the korbanot. However, the Torah does tell us the offering of the shtei halechem and the accompanying sheep. Why is this korban mentioned here? 

The questioned is asked why do we not mention the shtei halechem in the mussaf prayers on Shavuot? Rav Yaakov Ariel answers that the korbanot of the mussafin are brought as korbanot of the holiday and are therefore mentioned in the prayers of mussaf. However, the shtei halechem are not offered as part of the holiday but as part of being chag habikkurim. In other words, the mussaf korbanot are offered because it is a holiday. The shtei halechem are not offered because of Shavuot, but rather it is chag habikkurim because the shtei halachem are offered on the day. He adds from the Shem MiShmuel that we offer the mussafin to come close to Hashem but the korbanot accompanying the shtei halachem are because the shtei halachem representing the Torah is Hashem giving himself over to us. 

This is why the sheri halechem and its korbanot are in Emor for they are not a part of the mussafin offering but instead are part of the establishment of the holiday, part of creating the day as chag habikkurim. 

The Light Within Yourself

Why is the commandment of milah mentioned right in the beginning of Tazria in the discussion of טומאת לידה? Why is tzarras translated by Onkelus as סגירו, closed up? Why does the Kohan need to pronounce the tumah of the negah?  Why does the Torah say the צרעת is found בעור בשרו, what does the word בעור add? The Sfas Emes (5635) says that the word עור is related to the word עיור, blindness. Every person has within themselves a great light, the light of the neshamah. However, one becomes blind to that light due to the coarseness that surrounds a person. This is the עור of a person that covers over the אור (as the Midrash says כתנות עור can be read as אור.) This is hinted to by the fact that a person's skin is porous. The holes represent that space from which the light can shine through. This is why צרעת is translated as סגירו. The tumah comes when a person's עור, their physicality clogs up a person's internal light (5641.) That is why the kohan must pronounce the person tamah. The pronouncement of tumah is not a punishment but is meant to allow the person to heal themselves from their blockages.  That is why the person with צרעת is called a מצורע- מוציא רע for the tzaras allow a person to drain the blockages around their soul.  

The Midrash cites the possuk אָח֣וֹר וָקֶ֣דֶם צַרְתָּ֑נִי regarding the man is elevated above animals but created after them. The Sfas Emes says that they are not two different modes of man but within every man is the aspect of קדם, the Divine spark that is above everything and the aspect of אחור, the last in the line of physical creations. It is up to man to determine which side will govern his actions more. 

We read in the haftorah of Shabbos Hachodesh שער החצר הפנימית הפנה קדים יהיה סגור ששת ימי המעשה וביום השבת יפתח וביום החדש יפתח. The Sfas Emes says during the week we often are consumed by the pursuits of life, and can't focus on our inner light. However, on Shabbos and Rosh Chodesh the gates are open and we can access the light easier. 

This is why the parsha of milah is in this parsha. The basis of the mitzvah of milah is the same point. A person is born creating a state of tumah but one attains a bris which allows the internal light to shine through a person's body (5661.) The Sfas Emes continues that is why נגע is the same letters as ענג for Shabbos is the time where one can focus on the kedusha that exists within an individual.  He adds ענג stands for עדן נהר גן for it is though ענג that one can access the past of themselves which was placed עדן נהר גן. 

Location

Tosfos Pesachim (3b) says that one who does not have land is exempt from korban Pesach. The Achronim struggle to find a source for the law of Tosfos. 

In the post 'What Makes A Kahal' it was cited the concept that only those living in Eretz Yisrael constitute a kahal. The Keren Orah takes this idea and says Tosfos understood that being part of the kahal is a necessary component of the obligation of korban pesach. Since it says ושחטו אותו כל קהל עדת ישראל, the Pesach requires one who is considered part of the קהל - living inside Eretz Yisrael.

Bris Of Chesed

 Chafetz Chaim p. Beshalach

I would like to say a little different peshat. Rav Solevetchik in Festival of Freedom pg. 22 recounts that people who lived in concentration camps had no ability to have compassion, sympathy or feelings of chesed. It was total self survival mode. He explains that it why the Torah emphasizes sharing the korban Pesach with a group. It is the act of doing chesed that can bring people from slaves into independent beings capable of moving beyond pure self survival. I would suggest that according to the Tana Devei Eliyahu Klal Yisrael realized this problem and made a pact to ensure that they would not descend into the pure slave mindset of self survival. נחית בחסדך, because of the chesed done with each other, that allowed Klal Yisrael to maintain a semblance of a free person and therefore they were able to be redeemed and did not just descend totally into slave mode with no way out. 

Good Or Bad

Found at the very end of the Haggadah Siach Yitchak he deals with the contradictions if those that left Egypt were considered to be very lowly or on a high level

This is the Midrash Shir Hashirim (1:25) שחורה אני במצרים ונאוה אני במצרים meaning although externally we were black with sins, intenally we were good. 

The Erev Pesach Holiday

The Gemarah Arachin (10a) says Pesach does not half full Hallel every day as opposed to Sukkot for on Sukkot there are different korbanot every day as opposed to Pesach. Rav Dovid Solevetchik ask so what, each day is still a מועד so why should it not have Hallel? 

The Rishonim beginning og Makom Shenahagu cite the Yerushalmi that Erev Pesach is assur to do work after midday since the korban Pesach is offered then. In other words, the day one brings a korban is assur to do work (the Rishonim argue is this is a Bibical law or Rabbinic - see Tosfos, Ran etc.) The Rambam Yom Tov (8:17-18) says עֶרֶב הַפֶּסַח אַחַר חֲצוֹת, שֶׁהָעוֹשֶׂה בּוֹ מְלָאכָה אַחַר חֲצוֹת מְנַדִּין אוֹתוֹ, וְאֵין צָרִיךְ לוֹמַר שֶׁמַּכִּין אוֹתוֹ מַכַּת מַרְדּוּת אִם לֹא נִדּוּהוּ. לְפִי שֶׁיּוֹם אַרְבָּעָה עָשָׂר בְּנִיסָן אֵינוֹ כִּשְׁאָר עַרְבֵי יָמִים טוֹבִים, מִפְּנֵי שֶׁיֵּשׁ בּוֹ חֲגִיגָה וּשְׁחִיטַת קָרְבָּן.לְפִיכָךְ יוֹם אַרְבָּעָה עָשָׂר אָסוּר בַּעֲשִׂיַּת מְלָאכָה מִדִּבְרֵי סוֹפְרִים, כְּמוֹ חֻלּוֹ שֶׁל מּוֹעֵד. Why does he compare it to chol hamoed, why is this law in the laws of Yom Tov if it is a korban law? 

Rav Wahrman (Oros Hapesach siman 18) explains :

Erev Pesach itself is a holiday. He says the korban creates the holiday. Rabbi Brown says a similar idea in Moadanay Moshe siman 2; he says the korban is a siman that it is a moad. 

The Rambam Kli Mikdash (6:9-10) says regarding those who donate wood to the mizbaoch that on those days they can't do work but he says this is a minhag. This seems to contradict the aforementioned Rambam that Erev Pesach is an issur because of the korban but as R. Brown explains, according to the above explanation of the Rambam it is not difficult for a regular korban creates an issur of minhag as to keep one's thought occupied with the korban and Erev Pesach is a real issur due to it being a moad. 

What we see is that a chiuv korban can create a form of holiday. The same can be said for the korbanot of the holidays. The korbanot are a siman of the kedusha of the day. Yes, every day of Pesach is a moad, but the fact that the korbanot are the same means that it is all one long holiday. As the Alter Rebbe says (490:6) that all the days of Pesach are secondary to the first day. However, Sukkot which has different korbanot every day is a unique holiday every day. 

Cup Of Kiddush II

This post is an addendum to the post from last year 'The Cup Of Kiddush' where it was explained why the Magen Avraham assumes that the first of the four cups assumes the status of the 4 cups and therefore can't be recited before the time for the Haggadah and therefore kiddush can only be said after nightfall. However, why would the Magen Avraham not explain that one must wait for nightfall in order to fulfill קידוש במקום סעודה since one can't eat until nightfall as the Taz does? The assertion of the Taz is that in order to be קבמ"ס it has to be the timeframe to eat seudas Shabbos. However, this is not agreed upon. The Maharal Gevurot (Ch. 48) holds that to fulfill seudas Shabbos the meal must be eater into the night even though he allows one to say kiddush before nightfall. It is clear he holds one can say kiddush, eat the meal (even though it does not count for seudas Shabbos) and then eat bread after nightfall. (The Taz (291:6) holds one can fulfill seudas Shabbos before nightfall.) Clearly, he holds even though it is too early to fulfill seudas Shabbos, it does not mean one can't fulfill קבמ"ס. This would indicate the Mahara"l holds קבמ"ס is not a דין in seudah for one can eat a meal to occupy accompany the kiddush even though it is not a "seudas Shabbos." This is the opinion of the M.A. as well for he writes in 267:1 in the name of the Shl"a like the Mahara"l that one must eat bread after nightfall to fulfill seudas Shabbos. Hence, he can't say like the Taz that it won't be קבמ"ס if one can't eat the meal yet, for it is no different that saying kiddush before nightfall every Shabbos. (The Taz might mean that on Pesach night one can't eat anything at all and hence it is not קבמ"ס as opposed to when it is just to early to fulfill seudas Shabbos but one can eat Though in theory one may be able to have a bit of mezonos, וצ"ע.)