Yearning For More

The Midrash (beginnig of Vakiyra) connects the 48 times the Torah says not to oppress a convert with the 48 times is says the word באר in the Torah. What is the connection and what does it have to do with the beginning of Vakiyra? The Mei Hashiloach explains that the maximum capacity a person can reach is the level of 50 gates of understanding, Moshe was given the level of 49. How does one attain the maximum level of understanding? By having a strong, burning desire for understanding Torah. The באר symbolizes a deep, bubbling desire and yearning for the words of Torah and that is why it is mentioned 48 times. A ger also converted because he was a person that found inspiration, develop that desire to acquire Torah that he changed his life entirely. He adds that is why there are 48  קרשים in the Mishkan corresponding to the way to maintain a House for Hashem is through max desire. The source of this inspiration may be what the Ishbitzer cites from the Zohar that there are 48 daily drops that come from the Heavens. The Zohar says these drops were where the 48 prophets got there inspiration form. Says the  Ishbitzer, Moshe Rabbenu was called, ויקרא, meaning Hashem gave Moshe the capability to deepen his yearning and longing for Torah greater than anyone else and hence he merited to obtain 49 gates of wisdom. (The Avodas Yisrael Avot 2:8) says that was the praise of R' Eliezer that he was a בור סיד שאינו מאבד טיפה, he felt every day these drops of wisdom coming into the world and he made sure not to lose any of them.) 

ביום הזה באו מדבר סיני Rashi says ביום הזה as opposed to ביום ההוא tells us that words of Torah should be as fresh as if they were given today. This is in the context of preparing for Torah. It is the desire to acquire Torah, the feeling that it is fresh, that ensures a successful kabbalas haTorah. 

This is the avodah of sefirah. We are to climb the gates of wisdom through gate 48 by expressing our desire to acquire the Torah by counting with anticipating joy to Matan Torah. Moshe Rabbenu bestows gate 49 upon us and then gate 50 we do not count, that has to be a gift from Hashem.  

This is one of the reasons Rus is read on Shavuot. She was a giyores who demonstrated the desire to cleave to Torah despite many hardships (see also Sfas Emes Shavuot 5647.)  

Taanis Chlaom On Shavuot

Shulchan Aruch HaRav (494:18) אָסוּר לְהִתְעַנּוֹת תַּעֲנִית חֲלוֹם בְּחַג הַשָּׁבוּעוֹת לְפִי שֶׁהוּא יוֹם שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה, וְצָרִיךְ לֶאֱכֹל וְלִשְׂמֹחַ בּוֹ, לְהַרְאוֹת שֶׁנּוֹחַ וּמְקֻבָּל לְיִשְׂרָאֵל יוֹם שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה, לְפִיכָךְ אֵינוֹ דּוֹמֶה לִשְׁאָר יָמִים טוֹבִים וְשַׁבָּתוֹת שֶׁמֻּתָּר לְהִתְעַנּוֹת בָּהֶם תַּעֲנִית חֲלוֹם כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן רפ"ח. In other words, the simcha of Shavuot goes beyond the normal laws of simcha on Yom Tov and in this instance creates an obligation specifically to eat food. Normally, one may fast a taanis chalom on Yom Tov for that is the simcha for the person but on Shavuot it is not allowed. The basis for this hlaacha is the peshat of Tosfos Berachot (49b) in the Gemarah Pesachim (68b) that on the days that everyone agrees there is a law of לכם such as on Shavuot because of the giving of the Torah, then one does not fast even a תענית חלום. 

The other exceptions mentioned in the Gemarah are Purim and Erev Yom Kippur, It is clear from the Shulchan Aruch (668:5) that he allows a fast on Erev Yom Kippur. The Rema (604:1) doesn't allows a fast of תענית חלום on Erev Yom Kippur but regarding Purim (695:2) he allows it on Purim and does not say anything about Shavuot. The Achronim give multiple reasons ot justify the pesak of the Rema that Erev Yom Kippur is different than the other days. 

In Maaseh Rav (Hosafos) it says the Gra was happier on Shavuot than on other holidays. This echoes what the Alter Rebbe says וְצָרִיךְ לֶאֱכֹל וְלִשְׂמֹחַ בּוֹ as the Rebbe (sicha second day Shavuot 5728) points out it says to add both in simcha and in eating. 

What is the nature of this obligation? 

The Gemarah Pesachim (68b) says even R' Eliezer agrees there is a din of לכם on Shavuot because of the giving of the Torah. Does this impact the opinion of R' Yehoshua - does he require more לכם?  According to the Rambam, no, (he makes on mention of Shavuot having any other requirement of לכם  beyond any other holiday in Yom Tov Ch.6.) However, the Ritva Sukkah 28a says there is a din of כולו לכם on Shavuot (that may have been his text in the Gemarah,) clearly he holds לכם plays a stronger role according to R' Yehoshua on Shavuot as well. However, according to the Rambam why should there be a difference regarding taanis chlaom? 

It would seem that this law of לְפִי שֶׁהוּא יוֹם שֶׁנִּתְּנָה בּוֹ הַתּוֹרָה is not just to complement the law of שמחת יום טוב but is its own celebration of the giving of the Torah with its own set of laws. However, this still requires an explanation for why would the simcha of the giving of the Torah be different than the simcha of Yom Tov? 

Rav Yitzchak Sorotzkin (Gevuros Yitzchak Shavuot siman 1) raises the possibility that the obligation of joy over the Torah ins not simcha, on internal joy but ששון, an outward expression of joy. Since there is an obligation of outward joy, it may be that one must express that as normally one expresses joy through eating.  However, it doesn't say anywhere that there is an obligation of sasson on Shavuot. 

The Rebbe (Likutay Sichos volume 23, sichos 5625) explains that on other holidays there can be a disconnect between the commandment to enjoy the holiday and the feelings of the person due to his dream. The Torah accommodates for such a disconnect and the  law says that the obligation is limited to what will make the person feel good in his current state of mind. The obligation is to enhance the joy of the day. However, on Shavuot, the obligation of simcha is to celebrate how the Torah permeates the entirety of existence. For such an experience, it is necessary for the person's physical body to be joined in the enjoyment of the day. The nature of the giving of the Torah impacts the obligation of simcha.

Lasting Effect

The Chidushay HaRim asks why in davening on Shavuot do we say זמן מתן תורתנו and not זמן קבלת תורתנו? He explains that while the giving was a singular historical event, the receiving must be a daily renewal. This concept addresses a classic question. Why does the Torah itself never explicitly label Shavuot as the day of receiving the Torah? The Akedat Yitzchak in his second answer explains that the memory and acceptance of the Torah cannot be relegated to a specific calendar date. Unlike other holidays tied to historical moments, the Torah is a constant obligation and every day, the Torah should feel as new and beloved as the moment it was first uttered. We see this reflected in the Birkat HaTorah , where we describe Hashem as מותן התורה in the present tense. This teaches us that Sinai was not a static point in history; it is a continuous, ongoing revelation.

This theme of a is mirrored in the census at the beginning of Parshat Bamidbar. Rashi notes that Hashem counts the Jewish people constantly (כל שעה) because of His deep affection for them. How is there a count כל שעה if there are only a select few times that a count of Klal Yisrael are taken? The count highlights the quality of every individual Jew from the greatest to the lowest. The act of counting by Hashem brings to the forefront the aspect in which every Jew is equal which is the innermost kedusha of the every person. It is this core of the Jew that is illuminated by the count of Hashem.  Although there are only a select number of times when an actual count is recorded, the effect and impact of the count, the capability for a Jew in the lowest situation to be able to be מוסר נפש, to be able to return to kedusha, is an effect of the act of counting. The counting is felt כל שעה , although the act of counting only took place a few times (see Likutay Sichos volume 8.)

The count of the parsha teaches us the lasting effect of a one time event. The same is true of Shavuot. Although the act of מתן תורה was once, its effect is ongoing.

The יש

The Torah describes the behavior of Klal Yisrael leading to the tochacha, אם תלכו עמי בקרי. It is an interesting words and the meforshim give different explanations to explain the meaning. But why use such a strange word?

The Ariza"l teaches that the word עמר has the same gematria as the word יש. What is the connection? During the days of the Omer one is given the time to work on self improvement and polishing one's soul. It is the time to nullify one's יש, one's own ego and connect to Hashem (Neshivos Shalom.) However, paradoxically by nullifying one's own personal interests and by focusing on one's connection to Hashem, that is how one's יש is developed. One's true יש is to be in touch with the Divine connection within the individual. 

The Zohar Chadash says the word יש stands for יובל שמיטה. In other words, it is by ceasing to be engaged in our normal worldly pursuits that we can be focused totally on our connection to Hashem. That is why in yoval lands return to their owners, it is reflective of people returning to their source, returning to their true יש, which is by turning themselves into אין, so that it is the pure Divine connection that shines through a person (based upon Sfas Emes 5645.) That is why the Mishna says the reward of the tzaddikim is referred to in the possuk as להנחיל אוהבי יש. It is the יש of יובל שמיטה, the יש by removing one's יש that is the reward. 

The word קרי the Ariza"l teaches is also gematria יש. It is when one follows their own יש, not the יש of יובל שמיטה that leads to the tochacha. It is when one accesses their true יש that one turns the קרי into יקר. 

Reclaiming The Light

The Ariza"l says ועתה נבאר סוד העומר, והענין, כי הלא כבר בארנו כי כל המוחין האלו, הם לצורך שעה, ליום א' דפסח לבד, כדי שיוכלו ישראל ליגאל, אך אחר יום א', נסתלק כל מה שנכנס לגמרי בקדמותו, וחזר למדרגה תלת בתלת, לכן לא יש הלל גמור, רק ביום א' לבד. אמנם מליל ב', שאז מתחיל ספירת העומר, כונתינו הוא, לחזור ולהמשיך אותן המוחין שנכנסו ליל פסח ראשון, אך אי אפשר להחזירן, אם לא ע"י זמן, והוא מפסח עד עצרת, כמ"ש. In other words, the great clarity, the מוחיו דגלות that shine on Seder night is removed and the process of sefirat ha'omer is our effort to rebuild that light as an earned reality. We spend the days between Pesach and Shavuot incrementally reclaiming the heights we glimpsed at the Seder. The Kozhnitser Maggid says that is why there is no beracha of shecheyanu on the mitzvah of sefirah since we are not bringing in any new light, we are just bringing back the light that was already present on the Seder night. He says that is what the בן חכם  asks why are we commanded to bring the light back in a slow, methodical form? The answer is because it is not always possible to serve Hashem with clarity, there are times when one feels down, and has to fight their yetzer to engage in serving Hashem, but even so one must have the patience and capability to continue serving Hashem with slow incremental growth. 

The month of Iyar is called in Melachim 1 (6:1) the month of זיו. According to one peshat in the Gemarah (Rosh Hashana 11a) it is because ירח שנולדו בו זיותני עולם meaning the Avot were born then. The Gemarah a second before said they were born in Nissan? Rashi says כשנתחדש אייר נולדו כבר בניסן אי נמי זימנין דניסן דתקופה נמשך בתוך אייר של לבנה. However, why refer to their birth in Iyar if it actually happened in Nissan? 

In light of the above idea, it mirrors exactly what the avodah of sefirah during the month of Iyar does. The actual birth, the lights of the days are already present in Nissan but the radiance, the shine, is brought out through the slow progression of the full presence takes place in Iyar. The Avos are defined as זיותני עולם because of their ability to shine forth, to show the path of Hashem to others. So too during these days, we are meant to take the great revelation of leaving Egypt and let its impression make an indelible affect upon ourselves. 

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.