Two Holidays In One

There are many differences between the description of Shavout in parshat Reah and the description in parshat Emor. In parshat Reah it tells us (16:10) ועשית חג שבעות לה', we are told the name of the holiday.  On the other hand, in Emor it doesn’t say the name of the holiday, it is just called מקרא קדש. Furthermore, in Reah the Torah mentions that we count weeks during sefirat ha’omer as opposed to Emor where it only mentions the count of the days.  What is the explanation of these differences in the  two parshiot?  Why do we need to count both the days and weeks?  And why is the name of the holiday Shavout, focusing on the count of the weeks, not ימים to focus on the count of the days?

There is a dichotomy within the holiday of Shavout.  It is both a spiritual holiday where we celebrate the acceptance of the Torah, and it is also an agricultural holiday when we celebrate the cutting of the crop.  Based upon this we can suggest that the two parshiot are discussing two distinct aspects of the day.The focus of the Torah in Reah is on the spiritual component of the day as opposed to in Emor the focus is on the agricultural holiday as we shall demonstrate. 

At the end of the parsha of Shavout in Reah it says (16:12) ושמרת ועשית את החקים האלה.  Why does it say this in regard to the laws of Shavout and not in regard to the laws of all the other holidays? Furthermore, what חקים are part of the holiday of Shavot?  The Nitziv explains that the word חקים isn’t a reference to the laws of the day, it refers to learning Torah in depth.  The intent of the possuk isn’t to teak the laws of Yom Tov, it is saying that Shavous is a time for recommitting one’s self to in-depth Torah learning.  Since Shavout is the day of the giving of the Torah, (he explains this is the hint in the Torah that Shavout is the day of giving the Torah,) there is a special power that one receives on this day which enables him to understand the Torah.  We see the Torah places its focus on the spiritual component of the day.  On the other hand, in Emor the Torah juxtaposes the laws of מתנות עניים to Shavout for its focusing on the agricultural accomplishment celebrated by the holiday.

Now we can explain why the counting of the weeks is only mentioned in Reah.  The Nitziv in Pinchas says the count of the days is counting the seven sefirot combined with each other represents our recognition that Hashem controls everything in the world.  The counting of the days corresponds to the agriculture, natural aspect of the holiday.  We recognize that we must thank God for the success of the crops.  The count of the weeks corresponds to the week of dam chimud that occurs because the kallah is thinking solely of her chatan.  Similarly, we are supposed to be focusing our love on Hashem exclusively before the “chatuna” of Maatan Torah, however since it is difficult to accomplish this in one week, Hashem gives us 7 times this week-long process.    It is the count of the weeks that prepares us for the spiritual holiday and therefore, it is introduced only in Reah.

Now we understand that the name of the holiday, שבועות is connected to the counting of the weeks, to the Maatan Torah aspect of the holiday.  Hence, the Torah tells us the name only in Reah where this aspect is introduced.  As a mere harvest celebration, it is a מקרא קדש, but notשבועות , it is only through preparation for Maatan Torah that it becomes שבועות.

The spiritual aspect of the holiday is underscored by the name Chazal give it.  Chazal refer to the holiday of Shavout as Atzeret.  What is the source and meaning of this name?  The Chidah and Netziv point to the Targum (Bamidbar 28:26) which translates בשבועותיכם as  בעצרתכון.  The Netziv explains the message of this name is עצור, to stop and pay attention exclusively to Hashem.