From: Yeshivat Har Etzion Office
To: yhe-test@etzion.org.il
Subject: PARSHA61 -28: Parashat Emor

YESHIVAT HAR ETZION
YISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
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PARASHOT ACHAREI MOT - KEDOSHIM

The Two Dimensions of Yom Kippur

By Rav Yonatan Grossman
(Translated by David Silverberg)

I. "MIKRA KODESH"

In this week's parasha we read the "parashat ha-
mo'adot," the section describing the festivals. Our
parasha lists all the holidays according to their
sequence on the calendar. We emphasize that ALL the
festivals appear in this presentation because a quick
comparison between this list and those in Shemot (chaps.
23, 34) and Devarim (16) reveals that the Torah does not
always present a complete listing. In the aforementioned
contexts, the verses mention only the three "regalim"
(pilgrimage festivals: Pesach, Shavuot and Sukkot). In
this sense, the comprehensive list in our parasha
parallels the section regarding the festivals in Parashat
Pinchas, which likewise enumerates all the festivals
sequentially, based on their location in the calendar
cycle.

Chazal (Sifrei, Devarim 127) already address the
relationship between our parasha and the presentation in
Parashat Pinchas. They explain that whereas our parasha
describes the nature of each festival and its relevance
to a specific time of year, Parashat Pinchas focuses on
the "mussaf" ("additional") sacrifices offered on the
various holidays.

Indeed, this explanation sufficiently clarifies the
specific nature of the list in Parashat Pinchas, where
the Torah clearly emphasizes the sacrifices to be offered
at various times. Regarding our parasha, however, much
remains unclear. We still need to know on what the Torah
focuses in its description of these festivals, beyond
their sequence within the list. Of precisely what do
these festivals, which all of Yisrael must celebrate,
consist?

The Torah's introduction to our section fully
expresses the answer: "These are the festivals of God,
'mikra'ei kodesh,' which you shall celebrate each at its
appointed time" (23:4). The verse emphasizes the
festivals' function as "mikra'ei kodesh," which Benei
Yisrael are bidden to celebrate. Indeed, a quick review
of the entire section reveals that the term "mikra'ei
kodesh" emerges as a central theme throughout. But how
should Benei Yisrael respond to the "mikra'ei kodesh,"
and what does the imperative "you shall celebrate"
entail?

The Rishonim dispute the definition of the term
"mikra'ei kodesh." The Ramban understood it as meaning a
"sacred gathering." Support for this interpretation
arises from Devarim 16:8, in the Torah's description of
the seventh day of Pesach:

1 - "a gathering for the Lord your God;

2 - you shall do no work."
Let us compare this clause with the parallel description in our parasha:

1 - "It shall be a 'mikra kodesh' for you;

2 - you shall not work at your occupations."

Thus, "a gathering for the Lord your God" parallels
"it shall be a 'mikra kodesh' for you." The Ramban
therefore concludes that "mikra kodesh" denotes a
gathering or assembly. (See also the commentary of
Shadal, who follows the Ramban's approach.)

Rashi and the Rashbam, by contrast, interpret "mikra
kodesh" as a reference to an announcement or
proclamation. The onset of the festival, they claim,
required a public declaration of the holy day and warning
to the people not to engage in forbidden activities
thereon. (Compare with Yoel's prophecy [1:14]:
"Solemnize a fast, proclaim ['kir'u'] an assembly.")

It is worth noting in the context of these two
interpretations that the verse's syntax strongly implies
a fundamental association between this expression and the
prohibition of "melakha" (forbidden work) on the
festivals. The Torah includes in its presentation of
almost all the festivals the chorus, "It shall be a
'mikra kodesh' for you; you shall do no work."
Apparently, refraining from forbidden activity itself
expresses the quality of "mikra kodesh" ascribed to the
holiday. Accordingly, we may perhaps define "mikra"
along the lines of Rashi's approach, as affording a
specific character to the day. However, rather than
requiring an actual, verbal expression, "mikra kodesh"
involves merely refraining from forbidden activity,
thereby "declaring" the day as a sacred festival. By
abstaining from "melakha," the individual infuses the day
with its special quality.

In other words, while Parashat Pinchas focuses on
the special sacrifices offered on the festivals, here we
find emphasis on the very concept of sacred units of
time, the sanctity that requires the cessation of normal,
day-to-day activity. There are certain days of the year
which we must grant a special quality and refrain from
"melakha." We must do so because these days are sacred,
of a much different nature than ordinary weekdays.

In our shiur on this parasha two years ago, we
proceeded from this basic principle to discuss the
structure and characteristics of this entire section.
This year, however, I would like to examine one specific
festival as presented in our parasha: Yom Kippur (23:26-
32).

II. YOM KIPPUR

The treatment of this holiday appears in chiastic
form, consisting of two halves, the components of each
corresponding to their counterparts in the other. The
parallel between the two halves begins from the "outer"
verses of the structure and works its way in towards the
"interior." The discussion of Yom Kippur in Parashat
Emor utilizes this structure as follows:

A. Mark, the tenth day of this seventh month is the Day
of Atonement.

B. It shall be a "mikra kodesh" for you: you shall
afflict your souls,

C. and you shall bring an offering by fire to God.

D. You shall do no work throughout that day, for it is
a Day of Atonement, on which expiation is made on
your behalf before the Lord your God.

E. Indeed, any person who does not afflict his soul
throughout that day shall be cut off from his kin;

E1. And whoever does any work throughout that day, I
will cause that person to perish from among his
people.

D1. You shall do no work;

C1. It is a law for all time, throughout the ages in all
your settlements.

B1. It shall be a Sabbath of complete rest for you, and
you shall afflict your souls;

A1. On the ninth day of the month at evening, from
evening to evening, you shall observe this your
Sabbath.

As we can easily discern, the Torah practically
repeats every detail twice in the same syntax. The
bookends of the unit define the period of time under
discussion (A-A1), though the conclusion (A1), unlike the
header, places particular emphasis on the evening as the
onset of Yom Kippur. (We will consider this distinction
a bit later in our discussion.) "You shall afflict your
souls" repeats itself verbatim in both halves (B-B1), as
does the imperative, "You shall do no work" (D-D1).
Likewise, the punishment described at the heart of the
unit is written with the same phraseology in both
subsections (E-E1).

Wherein lies the significance of this parallel? As
occurs very often, the parallel comes specifically to
highlight the subtle differences between the two
corresponding passages. Indeed, we find here several
distinctions between the two subsections, differences
worthy of our attention.

The most notable contrast between the two halves of
this unit arises in C-C1. In fact, the parallelism seems
to have disappeared entirely; if not for the complete
unit in which these verses are embedded, we would never
have thought to associate them with one another. C bids
us to "bring an offering by fire to God," while C1
describes the laws of Yom Kippur as "a law for all time,
throughout the ages in all your settlements." The former
introduces an obligation limited to the confines of the
mishkan, while the second stresses the extension of Yom
Kippur's commemoration well beyond the specific framework
of the mishkan ("in all your settlements").

In light of this glaring discrepancy, we must
reassess the relationship between the two halves ansee
if, indeed, the first subsection focuses on the
observance of Yom Kippur in the mishkan, whereas the
second deals with the camp as a whole.

Regarding the prohibition against the performance of
"melakha," this distinction is particularly evident.
Although, as noted, both halves employ the exact same
wording in this regard, specifically in the first half we
find an explanation for this prohibition: "You shall do
no work throughout that day, for it is a Day of
Atonement, on which expiation is made on your behalf
before the Lord your God." This closing phrase, "before
the Lord your God," does not appear in the corresponding
verse in the second half. In light of what we have seen,
this becomes readily understandable: the Torah first
deals with the atonement achieved on Yom Kippur in the
mishkan. Therefore, in this first half, the verse
directly associates the prohibition against "melakha"
with nation's presence "before God," at the mishkan, on
Yom Kippur. In the second half, by contrast, the issue
of forbidden activity appears independently of the
mishkan. The verse states plainly and simply, "You shall
do no work." Since this second half addresses the
broader perspective of this day, its observance
throughout the land, the verse naturally omits any
reference to the atonement ritual performed "before God,"
in the mishkan.

This basic distinction may also allow us to identify
the relationship between the different descriptions of
the timeframe in which we observe Yom Kippur. First, the
Torah presents the calendar date (A - "the tenth day of
this seventh month"), as it does for every festival
throughout this section. The concluding verse, however,
emphasizes that the festival must begin on the evening of
the ninth (A1 - "On the ninth day of the month at
evening, from evening to evening, you shall observe this
your Sabbath"). As we know, Jewish law generally views a
"day" as beginning at night, thus determining the onset
of Shabbat, for example, as occurring on Friday night.
However, for laws pertaining to the mishkan, the halakhic
"day" begins at dawn. For example, the kohanim may place
the sacrificial meat on the altar throughout the night
following the day on which the sacrifices were
slaughtered (i.e. the night is viewed as the continuation
of the previous day).

The different presentations of the timeframe of Yom
Kippur in A and A1 reflect this distinction. The first
half focuses upon the service performed in the mishkan,
and it therefore affords sacred status to the tenth day
of Tishrei. The conclusion, however, addresses the
broader, more general Yom Kippur, and must therefore
emphasize that it commences with nightfall at the end of
the ninth. The scheduling of this Yom Kippur follows the
general model of the halakhic "day," rather than the one
governing the service in the mishkan.

One question, however, remains: why must the Torah
underscore this dichotomy, of the festival as observed in
the mishkan and its application in the rest of the
country, specifically in the context of Yom Kippur?

The essence of Yom Kippur relates to the
purification of the mishkan (Vayikra 16). Thus, one may
have thought that this festival's sanctity and relevance
expresses itself exclusively in the sacred grounds of the
mishkan. So as to eliminate any such notion, the Torah
deliberately parallels the obligations of Yom Kippur
applying in the mishkan (the first half of the section)
and those relevant throughout the land. This association
teaches us that the sanctity of Yom Kippur extends beyond
the confines of the mishkan. The prohibition of
"melakha" and obligation of self-denial rest equally upon
those remaining in their homes as upon the pilgrims at
the mishkan.

In effect, this structure supports Chazal's view
that Yom Kippur bears significance even in the absence of
the mishkan. The day itself yields atonement, even if,
as a result of our sins, our Temple lies in ruins.
Moreover, the very inclusion of this festival in the list
of holidays in our parasha results from its
meaningfulness in all locations. As we mentioned at the
outset of our shiur, this parasha deals with the special,
sacred periods of time and not the rituals of the mishkan
- not even those rituals required at these specific
times. Only Yom Kippur's status as a "mikra kodesh" in
"all your settlements" renders it worthy of inclusion in
the list of national holidays.

In this sense, Yom Kippur resembles yet another
festival mentioned in our parasha: Shavuot. The essence
of this holiday, too, relates to the performance of
rituals in the mishkan - the bread offering and its
associated sacrifices. Here, too, the Torah must
emphasize that "On that same day you shall hold a
celebration; it shall be a 'mikra kodesh' for you; you
shall not work at your occupations. This is a law for
all time in all your settlements, throughout the ages"
(23:21). Regarding both Yom Kippur and Shavuot, the
Torah emphasizes that despite the prominent role assumed
by the rituals in the mishkan on these festivals, they
must be observed as "mikra'ei kodesh" by refraining from
forbidden activity "in all your settlements."

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