Parshat Emor 5779
Rabbi Jablinowitz
We read in this week's parsha the mitzvah of observing the festivals. This parsha begins with the words (Chapter 23, Pasuk 2), Daber el Bnei Yisrael V'Amarta Aleihem Moadei Hashem Asher Tikre'u Osam Mikra'ei Kodesh, Eileh Heim Moadai. The Torah states that these are the holy days of the festivals and then begins the very next pasuk with the mitzvah of Shabbos. It would seem from a simple reading of the text that Shabbos is the first of the Moadim brought in the list of festivals.
However, the Ramban posits that Shabbos is not one of the festivals. The reason the Torah begins the listing of the Chagim by discussing Shabbos is to teach that even though one may cook on Yom Tov (Heter Ochel Nefesh), if Yom Tov falls out on Shabbos, the restrictions of Shabbos override the allowance of Yom Tov and one may not cook. After the Torah mentions Shabbos, it returns to the task at hand and discusses the different festivals, as the pasuk continues (Chapter 23, Pasuk 4), Eileh Moadei Hashem Mikraei Kodesh, etc, and begins with Pesach.
He compares it to the Torah stating in the beginning of parshat Vayakhel (Chapter 35, Pasuk 1), Eileh HaDevarim Asher Tzivah Hashem La'asos Osam, which is referring to the mitzvah of building the Mishkan and its vessels. However, immediately afterwards the Torah mentions Shabbos. Rashi explains that this is to teach that Shabbos overrides the building of the Mishkan. Only after mentioning Shabbos does the Torah return to the mitzvah of the Mishkan.
However, every Friday evening when we make Kiddush, we refer to Shabbos as Techilah L'Mikra'ei Kodesh. This seems to be a reference to the simple reading of our parsha, that Shabbos is the first listed among the festivals. How can we understand these words given the way the Ramban learns the parsha?
The Sfas Emes explains Techilah L'Mikra'ei Kodesh in the following manner. Techilah L'Mikra'ei Kodesh doesn't mean that Shabbos is the first one of the festivals. Rather, Shabbos needs to come first in order for us to have the Chagim; it is in this regard that Shabbos is called Techilah L'Mikra'ei Kodesh. Without the merit of Bnei Yisrael accepting Shabbos and testifying to Hashem as the Creator of the world, we would not have received the festivals.
When we keep Shabbos, it is a statement concerning Hashem, as the pasuk says (Shemos, Chapter 31, 17), Os Hi Le'Olam Ki Sheshes Yamim Asah Hashem es HaShamayim v'es Ha'Aretz; Shabbos is a testimony to Hashem having created the world. Once this closeness is established, Hashem acts as a witness to us and gives us the Yomim Tovim. The pasuk in Tehillim states (Chapter 122, Pasuk 4), Shesham Alu Shevatim Shivtei Kah Eidus L'Yisrael. The tribes, who are the tribes of Hashem, went up to Yerushalayim as a testimony to Yisrael. The fact that we have a mitzvah of Re'iyah, of being seen in the Mikdash, during the festivals is a testament to us as the nation and tribes of Hashem.
The relationship between Shabbos and Yom Tov is measure for measure. We testify to Hashem's existence, and testimony is described in the Torah as (Vayikra, Chapter 5, Pasuk 1), V'Hu Eid, O Ra'ah O Yada, we know as if we can see, then Hashem commands us to go to Yerushalayim so that He can "see" us, the mitzvah of Re'iyah.
The Medrash Rabbah in parshat Pinchas quotes the pasuk from the Navi Yeshayahu (Chapter 26, Pasuk 15), Yasafta L'Goy Hashem, Hashem you have added to the nation (of Israel). Bnei Yisrael are asking Hashem to add to the Regalim; the mitzvah of the festivals is an expression of the closeness of Hashem to Bnei Yisrael, as the Medrash says regarding Shemini Atzeres, Kasheh Alei Peraidaschem, your leaving is difficult for me, please stay an extra day longer. When we keep Shabbos, it creates a closeness that culminates in Hashem wanting us to stay longer in Yerushalayim and be there for the Chagim.
This notion of Shabbos being the gateway and the first step to closeness with Hashem is also on the individual level. The pasuk in our parsha states (Chapter 22, Pasuk 27), Shor O Chesev O Eiz Ki Yivaled V'Hayah Shivas Yamim Tachas Imo. An animal can't be brought as a Karban before its eighth day. The Medrash Rabbah on our parsha (27, 10) teaches it is comparable to the king saying all the guests in the province may not see me until they see my first lady first. This important woman is the Shabbos queen; no one can come close to the King Hashem until they experience Shabbos first. One may not bring a Karban and get close to Hashem until the animal experiences a Shabbos. And one may not give his son a Bris Milah (the mitzvah of Milah is compared by Chazal in a number of places to a Karban) until the child experiences a Shabbos (see the Taz at the end of Yoreh Deah, Siman 265 who brings this Medrash as the basis for the custom of a Sholom Zachar.
This process of first needing to experience Shabbos and testifying to Hashem before bringing a Karban parallels the process of Shabbos being necessary for Bnei Yisrael to get close to Hashem and be able to be seen in Yerushalayim during the festivals. And the process comes full circle as Rashi teaches on the Gemara in Chagigah 2A. The Gemara compares the simple way of reading the word Yireh, to see, to the way it is pronounced, Yira'eh, to be seen. Rashi comments that just as we are seen by Hashem in Yerushalayim during the festivals, we achieve a special level of prophecy and are able to be Ro'eh Pnei Ha'Shechinah. When we accept Hashem's Shabbos as witnesses on the level of O Ra'ah O Yada, Yedi'ah Belo Re'iyah, we are rewarded in kind and given the mitzvah of going to Yerushalayim on the festivals and achieving a special level of prophecy and closeness to Hashem. And then we can testify to Hashem also through Re'iyah.
Good Shabbos
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