{"id":43704,"date":"2017-04-13T01:57:33","date_gmt":"2017-04-13T01:57:33","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=43704"},"modified":"2021-11-29T20:46:38","modified_gmt":"2021-11-29T20:46:38","slug":"hallel-come-organization-hallel-parshas-emor-part-1","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/hallel-come-organization-hallel-parshas-emor-part-1\/","title":{"rendered":"Where Does Hallel Come From? The Organization of Hallel and Parshas Emor – Part 1"},"content":{"rendered":"

Article abstract: <\/em><\/strong>Hallel is comprised of six sequential chapters within Tehillim recited on most holidays in joyous praise of God. Surprisingly, examination of the tone and content of those chapters reveals that they cover quite a disparate range of topics, and many parts do not seem to be particularly joyous. To explain this curious observation, we relate each sequential section of Hallel to one of the special holy days listed in Parshas<\/em> Emor, in Chap 23 of Vayikra, in a one-to-one correspondence. Using a variety of textual, conceptual, thematic, and aggadic<\/em> approaches we show how each section in turn reflects the essence of the holiday to which it is mated, thus explaining the diversity present within Hallel. This leads to a deeper understanding and appreciation of the entire unit, and of its beauty and complexity, and ultimately reflects upon the intimate and unique relationship which Klal<\/em> Yisrael<\/em> shares with God through each holiday. In Part 3, support for the central thesis is brought from within the Rabbinic literature. Footnotes are primarily employed to explore ancillary points that emerge from the discussion of the central thesis, which are of more academic or esoteric interest.<\/p>\n

——————————————————<\/p>\n

Everybody knows Hallel. They know it in their sleep.<\/p>\n

And everybody knows what it means. \u201cPraise<\/em><\/strong>\u201d. Every siddur translates it that way.<\/p>\n

But did you ever notice how different the kepitlach are from each other? For instance look at 113. Just as we would expect, it is full of general praise<\/em><\/strong> for HaShem– how He is praised forever, and all day long; how much greater than any human agency He is; and how He gives stature to and gladdens the disadvantaged; Overall, happy, lighthearted, and uplifting!<\/p>\n

Now take a look at 116. It has a very different character. This one is all<\/em> about the speaker<\/em>, and less so about HaShem. And the speaker is anything but happy. He does seem desperately grateful that HaShem listens to him when he calls out, but he is surrounded by cords of death and is facing the grave with fear, hoping from the depths of his heart that God will rescue him, remove him from a future of death, tears and perpetual exile or sin, and welcome him forever into the \u201cland of the living\u201d, perhaps a euphemism for Olam Habah. But as for this world, it is filled with men who are liars.<\/p>\n

How different are those two kepitlach! Yet, they are both part of Hallel, and hence are part of one unified whole. Moreover, Hallel is comprised of consecutive<\/em> kepitlach, a detail which certainly implies a sequential organization. What accounts for the contrast between the individual paragraphs? In a larger sense, our question becomes how is Hallel organized, and what is its organizing principle<\/em>?<\/strong><\/p>\n

So as always when it comes to the davening, the first step is to COUNT the elements[1]<\/a>. And right away, we run into a problem. There are six kepitlach. Six is a ‘wrong’ number. It is incomplete[2]<\/a>. Six is almost always simply a prelude to seven.<\/p>\n

To further complicate matters, Chaza’l ‘play’ with it a little. They take two of the kepitlach, 115 and 116, and break them both into 2 ‘sections’, each after the 11th<\/sup> posuk. That takes the original six sections, and turns them into eight. At least that is a more ‘comfortable’ number and signifies that which is spiritual, l’ma’alah min hatevah<\/em> in the vernacular of the Maharal miPrague, elevated above anything in the natural world.<\/p>\n

With that brief introduction, I would like to suggest a possible organizing principle, based on the roster of the Jewish holidays mi’d’Oraisa throughout the year, as they are listed in Parshas Emor, in Chapter 23 of Vayikra. <\/em><\/strong><\/p>\n

How many special times (divided by paragraph breaks) are listed in Parshas Emor throughout the year? Make sure you start at the beginning and don’t miss any. Hmmm…There are seven; well at least that is a number that we are familiar with, but it doesn’t seem to fit Hallel at all. In fact it’s kind of stuck in the middle between six and eight, no man’s land. The seven special times are: (1) Shabbos; (2) Pesach; (3) Shavuos; (4) Rosh Hashanah; (5) Yom Kippur; (6) Sukkos; (7) Shemini Atzeres.<\/p>\n

Notice, however, that the description of the holidays seems somewhat chaotic at the very end of the holy-day listing: after the Chumash introduces Sukkos and<\/em> proceeds through Shemini Atzeres, it apparently ‘signs off’ on all the holidays. But then it returns a second time to Sukkos and discusses it with additional details. Why is not clear, but at least that does get us closer to our magic number, eight. Well, sorta. We will clarify in more depth how the Chumash treats Sukkos in Part II, once we reach that juncture. In Part III we will explore support for the central thesis within the exegetical literature by dissecting some statements of the Baal haTurim.<\/p>\n

SO, before we give up on the idea, let’s try it on for size and see if we can draw some parallels. To do this, we will look both at the words<\/em>\u2014reflected by their sheroshim<\/em>\u2014as well as the theme<\/em> and the tone <\/em>of each kepitil or section, and see if we can spot some parallels.<\/p>\n

[The Reader may have already noted an objection to give him pause in accepting this whole approach. IF SO, we beg his temporary forbearance; we will address those concerns anon…]<\/em><\/p>\n

\u00a0<\/strong>\u05e9\u05d1\u05ea:<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e7\u05d9\u05d2<\/p>\n

\u05d0\u00a0 \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05d9\u05b8-\u05d4\u05bc \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc \u05e2\u05b7\u05d1\u05b0\u05d3\u05b5\u05d9 \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc \u05d0\u05b6\u05ea-\u05e9\u05c1\u05b5\u05dd \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4:\u00a0 \u05d1\u00a0 \u05d9\u05b0\u05d4\u05b4\u05d9 \u05e9\u05c1\u05b5\u05dd \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05de\u05b0\u05d1\u05b9\u05e8\u05b8\u05da\u05b0 \u05de\u05b5\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d5\u05b0\u05e2\u05b7\u05d3-\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd:\u00a0 \u05d2\u00a0 \u05de\u05b4\u05de\u05bc\u05b4\u05d6\u05b0\u05e8\u05b7\u05d7 –\u00a0\u00a0\u00a0 \u05e9\u05c1\u05b6\u05de\u05b6\u05e9\u05c1<\/strong> \u05e2\u05b7\u05d3-\u05de\u05b0\u05d1\u05d5\u05b9\u05d0\u05d5\u05b9 \u05de\u05b0\u05d4\u05bb\u05dc\u05bc\u05b8\u05dc \u05e9\u05c1\u05b5\u05dd \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4:\u00a0 \u05d3\u00a0 \u05e8\u05b8\u05dd \u05e2\u05b7\u05dc-\u05db\u05bc\u05b8\u05dc-\u00a0 \u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b7\u05dc \u05d4\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd<\/strong> \u05db\u05bc\u05b0\u05d1\u05d5\u05b9\u05d3\u05d5\u05b9:\u00a0 \u05d4\u00a0 \u05de\u05b4\u05d9 \u05db\u05bc\u05b7\u05d9-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d4\u05b7\u05de\u05bc\u05b7\u05d2\u05b0\u05d1\u05bc\u05b4\u05d9\u05d4\u05b4\u05d9 \u05dc\u05b8\u05e9\u05c1\u05b8\u05d1\u05b6\u05ea<\/u><\/em><\/strong>:\u00a0 \u05d5\u00a0 \u05d4\u05b7\u05de\u05bc\u05b7\u05e9\u05c1\u05b0\u05e4\u05bc\u05b4\u05d9\u05dc\u05b4\u05d9 \u05dc\u05b4\u05e8\u05b0\u05d0\u05d5\u05b9\u05ea \u05d1\u05bc\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd<\/strong> \u05d5\u05bc\u05d1\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5<\/strong>:\u00a0 \u05d6\u00a0 \u05de\u05b0\u05e7\u05b4\u05d9\u05de\u05b4\u05d9 \u05de\u05b5\u05e2\u05b8\u05e4\u05b8\u05e8<\/strong> \u05d3\u05bc\u05b8\u05dc \u05de\u05b5\u05d0\u05b7\u05e9\u05c1\u05b0\u05e4\u05bc\u05b9\u05ea \u05d9\u05b8\u05e8\u05b4\u05d9\u05dd \u05d0\u05b6\u05d1\u05b0\u05d9\u05d5\u05b9\u05df:\u00a0 \u05d7\u00a0 \u05dc\u05b0\u05d4\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05d1\u05b4\u05d9 \u05e2\u05b4\u05dd-\u05e0\u05b0\u05d3\u05b4\u05d9\u05d1\u05b4\u05d9\u05dd \u05e2\u05b4\u05dd \u05e0\u05b0\u05d3\u05b4\u05d9\u05d1\u05b5\u05d9 \u05e2\u05b7\u05de\u05bc\u05d5\u05b9:\u00a0 \u05d8\u00a0 \u05de\u05d5\u05b9\u05e9\u05c1\u05b4\u05d9\u05d1\u05b4\u05d9 \u05e2\u05b2\u05e7\u05b6\u05e8\u05b6\u05ea \u05d4\u05b7\u05d1\u05bc\u05b7\u05d9\u05b4\u05ea \u05d0\u05b5\u05dd<\/strong>-\u05d4\u05b7\u05d1\u05bc\u05b8\u05e0\u05b4\u05d9\u05dd \u05e9\u05c2\u05b0\u05de\u05b5\u05d7\u05b8\u05d4 \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05d9\u05b8-\u05d4\u05bc:<\/p>\n

From the get-go, looks like a pretty fair start. In the narrative of Creation, we are introduced to a number of the important players in this universe, including Heaven<\/strong> and Earth<\/strong>, and the Sun<\/strong>, which determines the duration of Day, \u201cyom<\/em>\u201d (“from the shining forth of the sun [from the East] until its coming [to the western horizon]”), all featured prominently in the Creation narrative.<\/p>\n

More compelling, we find in Chapter 2 of Breishis a more detailed account of the creation of Man, ‘Afar<\/em><\/strong>\u00a0 min ha’adamah’ (2:7). Man, metaphorically if not literally, is the quintessential offspring of Mother Earth<\/em>, the \u05d0\u05b5\u05dd<\/em><\/strong>-\u05d4\u05b7\u05d1\u05bc\u05b8\u05e0\u05b4\u05d9\u05dd<\/em>[3]<\/strong><\/em><\/a>. It is his<\/em> ‘birth’ that “gladdens” her and gives tachlis<\/em>\u2014purpose\u2014to her<\/em> creation.<\/p>\n

Further, Man’s essence as the Tzelem Elokim <\/em>engenders the very purpose for his<\/em> creation, vis-a-vis<\/em> the Original<\/em><\/strong> of which he is merely the image: ie<\/em> his purpose is to sing praise to the Name of his Creator, in Whose image he was made.<\/em> Significantly it is exactly that purpose which is defined within the first two pesukim of the kepitil! <\/em><\/p>\n

Note all the bolded <\/strong>words, whose sherashim appear in chapters 1-2 of Breishis, culminating in the First Shabbos[4]<\/a>, the Shabbos of Creation.<\/p>\n

Even the word \u201c\u05dc\u05b8\u05e9\u05c1\u05b8\u05d1\u05b6\u05ea<\/u><\/em><\/strong>\u201d might be considered a pun for \u201cFor the Shabbos\u201d!<\/p>\n

So perhaps we might conclude that 113 represents the kepitil of the first of the holy-days of Emor, the Shabbos.<\/p>\n

\u00a0<\/strong>\u05e4\u05e1\u05d7:<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e7\u05d9\u05d3<\/p>\n

\u05d0\u00a0 \u05d1\u05bc\u05b0\u05e6\u05b5\u05d0\u05ea<\/strong> \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc<\/strong> \u05de\u05b4\u05de\u05bc\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd<\/strong> \u05d1\u05bc\u05b5\u05d9\u05ea \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1 \u05de\u05b5\u05e2\u05b7\u05dd<\/strong> \u05dc\u05b9\u05e2\u05b5\u05d6<\/strong>:\u00a0 \u05d1\u00a0 \u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05dc\u05b0\u05e7\u05b8\u05d3\u05b0\u05e9\u05c1\u05d5\u05b9<\/strong> \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc<\/strong> \u05de\u05b7\u05de\u05b0\u05e9\u05c1\u05b0\u05dc\u05d5\u05b9\u05ea\u05b8\u05d9\u05d5:\u00a0 \u05d2\u00a0 \u05d4\u05b7\u05d9\u05bc\u05b8\u05dd<\/strong> \u05e8\u05b8\u05d0\u05b8\u05d4<\/strong> \u05d5\u05b7\u05d9\u05bc\u05b8\u05e0\u05b9\u05e1<\/strong> \u05d4\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05df \u05d9\u05b4\u05e1\u05bc\u05b9\u05d1 \u05dc\u05b0\u05d0\u05b8\u05d7\u05d5\u05b9\u05e8<\/strong>:\u00a0 \u05d3\u00a0 \u05d4\u05b6\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd \u05e8\u05b8\u05e7\u05b0\u05d3\u05d5\u05bc\u00a0 \u05db\u05b0\u05d0\u05b5\u05d9\u05dc\u05b4\u05d9\u05dd \u05d2\u05bc\u05b0\u05d1\u05b8\u05e2\u05d5\u05b9\u05ea \u05db\u05bc\u05b4\u05d1\u05b0\u05e0\u05b5\u05d9<\/strong>-\u05e6\u05b9\u05d0\u05df:\u00a0 \u05d4\u00a0 \u05de\u05b7\u05d4-\u05dc\u05bc\u05b0\u05da\u05b8 \u05d4\u05b7\u05d9\u05bc\u05b8\u05dd<\/strong> \u05db\u05bc\u05b4\u05d9 \u05ea\u05b8\u05e0\u05d5\u05bc\u05e1<\/strong> \u05d4\u05b7\u05d9\u05bc\u05b7\u05e8\u05b0\u05d3\u05bc\u05b5\u05df \u05ea\u05bc\u05b4\u05e1\u05bc\u05b9\u05d1 \u05dc\u05b0\u05d0\u05b8\u05d7\u05d5\u05b9\u05e8<\/strong>:\u00a0 \u05d5\u00a0 \u05d4\u05b6\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd \u05ea\u05bc\u05b4\u05e8\u05b0\u05e7\u05b0\u05d3\u05d5\u05bc \u05db\u05b0\u05d0\u05b5\u05d9\u05dc\u05b4\u05d9\u05dd \u05d2\u05bc\u05b0\u05d1\u05b8\u05e2\u05d5\u05b9\u05ea \u05db\u05bc\u05b4\u05d1\u05b0\u05e0\u05b5\u05d9<\/strong>-\u05e6\u05b9\u05d0\u05df:\u00a0 \u05d6\u00a0 \u05de\u05b4\u05dc\u05bc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b8\u05d3\u05d5\u05b9\u05df<\/strong> \u05d7\u05d5\u05bc\u05dc\u05b4\u05d9<\/strong> \u05d0\u05b8\u05e8\u05b6\u05e5<\/strong> \u05de\u05b4\u05dc\u05bc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9\u00a0 \u05d0\u05b1-\u05dc\u05d5\u05b9\u05d4\u05bc\u05b7 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1:\u00a0 \u05d7\u00a0 \u05d4\u05b7\u05d4\u05b9\u05e4\u05b0\u05db\u05b4\u05d9 \u05d4\u05b7\u05e6\u05bc\u05d5\u05bc\u05e8 \u05d0\u05b2\u05d2\u05b7\u05dd-\u05de\u05b8\u05d9\u05b4\u05dd<\/strong> \u05d7\u05b7\u05dc\u05bc\u05b8\u05de\u05b4\u05d9\u05e9\u05c1 \u05dc\u05b0\u05de\u05b7\u05e2\u05b0\u05d9\u05b0\u05e0\u05d5\u05b9-\u05de\u05b8\u05d9\u05b4\u05dd<\/strong>:<\/p>\n

Sure enough, one glance at the first 3 words is enough to link 114 intimately to Pesach! Note all the bolded<\/strong> words whose sherashim<\/em> are found in Sh’mos 14-15, the account of Krias Yam Suf<\/em>\u00a0 that is the focus of the central part of the kepitil. not to mention uncommon words like \u201c\u05d0\u05b2\u05d2\u05b7\u05dd\u201d which are found within the first 2 plagues [Sh’mos 7:19, 8:1], and\u00a0 \u05db\u05b0\u05d0\u05b5\u05d9\u05dc\u05b4\u05d9\u05dd<\/strong> \u2014a pun for \u05d0\u05b5\u05d9\u05dc\u05b4\u05de\u05b8<\/strong>\u05d4 in Sh’mos 15:27 and\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u05e2\u05b5\u05d9\u05e0\u05b9\u05ea\u00a0\u05de\u05b7\u05d9\u05b4\u05dd\u00a0=\u00a0\u05dc\u05b0\u05de\u05b7\u05e2\u05b0\u05d9\u05b0\u05e0\u05d5\u05b9\u2011\u05de\u05b8\u05d9\u05b4\u05dd\u00a0 within the same posuk<\/em>, embedded within the larger story of Yetzias<\/em> Mitzrayim<\/em>.<\/p>\n

So we may conclude that 114 is the kepitil of the second of the holy-days of Emor, Pesach.<\/p>\n

An emerging pattern is developing.<\/p>\n

Before we address the next kepitil, let’s first note a number of curious parallels between Shavuos and Shemini Atzeres which may be germane to understanding the character of both days:<\/p>\n

    \n
  1. Neither holiday has a fixed date delimited in the Chumash. The exact date of Matan Torah<\/em> in fact is shrouded in controversy\u2014was it the 6th<\/sup> or the 7th<\/sup> of Sivan?? Rather, the consecration of the one-day holiday<\/em> of Shavuos is fixed to the preceding 7-day<\/em> holiday of Pesach rather than to a specific calendar date. Indeed Chaza’l call it the ATZERES of Pesach, clearly a parallel to the relationship between Shemini ATZERES and Sukkos.<\/li>\n<\/ol>\n

    Similarly the Chumash introduces the one-day holiday<\/em> of Shemini Atzeres as the ‘8th<\/sup> day<\/em>‘ of the preceding 7-day<\/em> holiday of Sukkos [See Vayikra 23:34 and especially 23:36, read carefully!]. On the surface, such a day does not properly exist\u2014One could call it ‘a-new-holiday-the-day-after’ a 7-day holiday, or ‘the-final-day’ of an 8-day holy interval, but to call it an \u201c8th<\/sup> day of a 7-day holiday\u201d??–that defies logic! And all this is in contrast to the fact that Shemini Atzeres is clearly designated as a \u201cyom tov bifnei atzmo<\/em>\u201d in Halachah<\/em>!<\/p>\n

    Thus in a sense it almost seems as if neither day is a ‘human’ day, definable in terms of specific dates on the human calendar\u2014both of them seem to be days that ‘don’t exist’ in this world exactly;<\/p>\n

      \n
    1. Neither holiday has any mitzvos<\/em> d’Oraisa<\/em> for an individual attached to it. Both have communal korbanos<\/em> of course, but unlike Pesach and Sukkos, there is no yom-tov-specific personal mitzvah<\/em> for you or me to do as individuals[5]<\/a>\u2014No storytelling, matzah, marror, lulav, esrog, sukkah,<\/em> etc.<\/li>\n<\/ol>\n

      Nada. Nothing.<\/p>\n

      The Chumash in fact attaches no human activity to these days, almost as if they are not ‘human’ days at all; Moreover, in both cases, Chaza’l ‘fill in the gaps’ with non-d’Oraisa<\/em> activities pertaining to the entirety of the Torah<\/em> for us to do, almost so we don’t simply celebrate the day ‘twiddling our thumbs’.\u00a0 Therefore on Shavuos we stay awake all night long studying in honor of the GIVING of the entire Torah<\/em>, and on Shemini Atzeres we have the cycles<\/em> of the hakafos<\/em> celebrating the cycle<\/em> of COMPLETION and re-starting of the entire Torah<\/em>;<\/p>\n

        \n
      1. Both days are ‘eights’ and as we alluded to above, that makes them spiritual, elevated above the mere natural, and perhaps more personally ‘holidays of God’ rather than belonging to Man. Shemini Atzeres is obviously so, and Shavuos is counted as the 50th<\/sup> day from the second day of Pesach\u2014hence it is an eight-equivalent: 7×7=49\u00a0 +1, as a parallel to 7 +1;<\/li>\n<\/ol>\n
          \n
        1. Both days follow a count of the Sefirah<\/em> from the preceding yom tov<\/em>\u2014Shavuous obviously so, but also Shemini Atzeres, following the seven days of recitation of the Hoshanos<\/em> culminating in Hoshanah Rabbah (see commentary on the Hoshanos<\/em> in the Artscroll Siddur regarding the Sefiros<\/em> ‘hiding’ within, va’akmal).<\/li>\n<\/ol>\n
            \n
          1. Last but not least, Shavuos is a day which we intuit is uniquely God’s Day. It is His<\/em> special day, when HE manifested in all of His<\/em> awesome majesty, amidst the tens of thousands of His<\/em> Celestial retinue, to give to His<\/em> precious nation His<\/em> most precious possession, the Torah. The character of the day is known as Z’man MATAN<\/em><\/strong> Toraseinu, , not<\/em> Z’man Kabalas<\/em><\/strong>\u00a0 Toraseinu, because the emphasis needs to be on the Giver, not on the receiver!<\/li>\n<\/ol>\n

            In summary it seems clear that Shavuos is GOD’s special day. It is all about HASHEM, HIS Name\/’reputation’, and HIS glory, and is not about us<\/em><\/strong> at all.<\/p>\n

            It is in fact…. \u00a0[6]<\/a>\u05dc\u05b9\u05d0 \u05dc\u05b8\u05e0<\/strong>\u05d5\u05bc!!<\/p>\n

            \u00a0<\/strong>\u05e9\u05d1\u05d5\u05e2\u05d5\u05ea:<\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e7\u05d8\u05d5: \u05d0-\u05d9”\u05d0<\/p>\n

            \u05d0\u00a0 \u05dc\u05b9\u05d0 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05dc\u05b9\u05d0 \u05dc\u05b8\u05e0\u05d5\u05bc \u05db\u05bc\u05b4\u05d9 \u05dc\u05b0\u05e9\u05c1\u05b4\u05de\u05b0\u05da\u05b8 \u05ea\u05bc\u05b5\u05df \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 \u05e2\u05b7\u05dc-\u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b0\u05da\u05b8 \u05e2\u05b7\u05dc-\u05d0\u05b2\u05de\u05b4\u05ea\u05bc\u05b6\u05da\u05b8:\u00a0 \u05d1\u00a0 \u05dc\u05b8\u05de\u05bc\u05b8\u05d4 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05d0\u05b7\u05d9\u05bc\u05b5\u05d4-\u05e0\u05b8\u05d0 \u05d0\u05b1-\u05dc\u05b9\u05d4\u05b5\u05d9\u05d4\u05b6\u05dd:\u00a0 \u05d2\u00a0 \u05d5\u05b5\u05d0\u2011\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b8\u05d9\u05b4\u05dd \u05db\u05bc\u05b9\u05dc \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8-\u05d7\u05b8\u05e4\u05b5\u05e5 \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4:\u00a0 \u05d3\u00a0 \u05e2\u05b2\u05e6\u05b7\u05d1\u05bc\u05b5\u05d9\u05d4\u05b6\u05dd \u05db\u05bc\u05b6\u05e1\u05b6\u05e3\u00a0 \u05d5\u05b0\u05d6\u05b8\u05d4\u05b8\u05d1 \u05de\u05b7\u05e2\u05b2\u05e9\u05c2\u05b5\u05d4 \u05d9\u05b0\u05d3\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd:\u00a0 \u05d4\u00a0 \u05e4\u05bc\u05b6\u05d4 \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8\u05d5\u05bc \u05e2\u05b5\u05d9\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b4\u05e8\u05b0\u05d0\u05d5\u05bc:\u00a0 \u05d5\u00a0 \u05d0\u05b8\u05d6\u05b0\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e2\u05d5\u05bc \u05d0\u05b7\u05e3 \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05e8\u05b4\u05d9\u05d7\u05d5\u05bc\u05df:\u00a0 \u05d6\u00a0 \u05d9\u05b0\u05d3\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05de\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05df \u05e8\u05b7\u05d2\u05b0\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05d4\u05b7\u05dc\u05bc\u05b5\u05db\u05d5\u05bc \u05dc\u05b9\u05d0-\u00a0 \u05d9\u05b6\u05d4\u05b0\u05d2\u05bc\u05d5\u05bc \u05d1\u05bc\u05b4\u05d2\u05b0\u05e8\u05d5\u05b9\u05e0\u05b8\u05dd:\u00a0 \u05d7\u00a0 \u05db\u05bc\u05b0\u05de\u05d5\u05b9\u05d4\u05b6\u05dd \u05d9\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc \u05e2\u05b9\u05e9\u05c2\u05b5\u05d9\u05d4\u05b6\u05dd \u05db\u05bc\u05b9\u05dc \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8-\u05d1\u05bc\u05b9\u05d8\u05b5\u05d7\u05b7 \u05d1\u05bc\u05b8\u05d4\u05b6\u05dd:\u00a0 \u05d8\u00a0 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05bc\u05b0\u05d8\u05b7\u05d7 \u05d1\u05bc\u05b7\u05d9-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05dd \u05d5\u05bc\u05de\u05b8\u05d2\u05b4\u05e0\u05bc\u05b8\u05dd \u05d4\u05d5\u05bc\u05d0:\u00a0 \u05d9\u00a0 \u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05d1\u05bc\u05b4\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05b7\u05d9-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05dd \u05d5\u05bc\u05de\u05b8\u05d2\u05b4\u05e0\u05bc\u05b8\u05dd \u05d4\u05d5\u05bc\u05d0:\u00a0 \u05d9\u05d0\u00a0 \u05d9\u05b4\u05e8\u05b0\u05d0\u05b5\u05d9 \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4\u00a0 \u05d1\u05bc\u05b4\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05b7\u05d9\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05dd \u05d5\u05bc\u05de\u05b8\u05d2\u05b4\u05e0\u05bc\u05b8\u05dd \u05d4\u05d5\u05bc\u05d0:<\/p>\n

            Moreover, it is not hard to see the first three commandments given at Matan Torah<\/em> ‘hiding’ within the kepitil:<\/p>\n

             <\/p>\n\n\n\n\n\n
            \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d9\u05b0-\u05d4\u05d5\u05b9\u05b8\u05d4 \u05d0\u05b1-\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8<\/td>\n\u05d0\u00a0 \u05dc\u05b9\u05d0 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05dc\u05b9\u05d0 \u05dc\u05b8\u05e0\u05d5\u05bc \u05db\u05bc\u05b4\u05d9\u00a0 \u00a0\u05dc\u05b0\u05e9\u05c1\u05b4\u05de\u05b0\u05da\u05b8<\/u><\/em><\/strong> \u05ea\u05bc\u05b5\u05df \u05db\u05bc\u05b8\u05d1\u05d5\u05b9\u05d3 \u05e2\u05b7\u05dc-\u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05b0\u05da\u05b8 \u05e2\u05b7\u05dc-\u05d0\u05b2\u05de\u05b4\u05ea\u05bc\u05b6\u05da\u05b8:… \u05d2\u00a0 \u05d5\u05b5\u05d0-\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d1\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b8\u05d9\u05b4\u05dd \u05db\u05bc\u05b9\u05dc \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8-\u05d7\u05b8\u05e4\u05b5\u05e5 \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4<\/p>\n

             <\/td>\n<\/tr>\n

            \u05dc\u05b9\u05d0-\u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05dc\u05b0\u05da\u05b8 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd \u05e2\u05b7\u05dc-\u05e4\u05bc\u05b8\u05e0\u05b8\u05d9:<\/td>\n\u05d1\u00a0 \u05dc\u05b8\u05de\u05bc\u05b8\u05d4 \u05d9\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd \u05d0\u05b7\u05d9\u05bc\u05b5\u05d4-\u05e0\u05b8\u05d0 \u05d0\u05b1-\u05dc\u05b9\u05d4\u05b5\u05d9\u05d4\u05b6\u05dd:\u00a0 …\u00a0 \u05d3\u00a0 \u05e2\u05b2\u05e6\u05b7\u05d1\u05bc\u05b5\u05d9\u05d4\u05b6\u05dd \u05db\u05bc\u05b6\u05e1\u05b6\u05e3\u00a0 \u05d5\u05b0\u05d6\u05b8\u05d4\u05b8\u05d1 \u05de\u05b7\u05e2\u05b2\u05e9\u05c2\u05b5\u05d4 \u05d9\u05b0\u05d3\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd:\u00a0 \u05d4\u00a0 \u05e4\u05bc\u05b6\u05d4 \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8\u05d5\u05bc \u05e2\u05b5\u05d9\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b4\u05e8\u05b0\u05d0\u05d5\u05bc:\u00a0 \u05d5\u00a0 \u05d0\u05b8\u05d6\u05b0\u05e0\u05b7\u05d9\u05b4\u05dd \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e2\u05d5\u05bc \u05d0\u05b7\u05e3 \u05dc\u05b8\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05e8\u05b4\u05d9\u05d7\u05d5\u05bc\u05df:\u00a0 \u05d6\u00a0 \u05d9\u05b0\u05d3\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05de\u05b4\u05d9\u05e9\u05c1\u05d5\u05bc\u05df \u05e8\u05b7\u05d2\u05b0\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05dc\u05b9\u05d0 \u05d9\u05b0\u05d4\u05b7\u05dc\u05bc\u05b5\u05db\u05d5\u05bc \u05dc\u05b9\u05d0-\u00a0 \u05d9\u05b6\u05d4\u05b0\u05d2\u05bc\u05d5\u05bc \u05d1\u05bc\u05b4\u05d2\u05b0\u05e8\u05d5\u05b9\u05e0\u05b8\u05dd<\/td>\n<\/tr>\n
             <\/p>\n

            \u05dc\u05b9\u05d0 \u05ea\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0\u00a0 \u05d0\u05b6\u05ea-\u05e9\u05c1\u05b5\u05dd-\u05d9\u05b0-\u05d4\u05d5\u05b9\u05b8\u05d4 \u05d0\u05b1-\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05dc\u05b7\u05e9\u05bc\u05c1\u05b8\u05d5\u05b0\u05d0 \u05db\u05bc\u05b4\u05d9 \u05dc\u05b9\u05d0 \u05d9\u05b0\u05e0\u05b7\u05e7\u05bc\u05b6\u05d4 \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8-\u05d9\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0 \u05d0\u05b6\u05ea-\u05e9\u05c1\u05b0\u05de\u05d5\u05b9 \u05dc\u05b7\u05e9\u05bc\u05c1\u05b8\u05d5\u05b0\u05d0<\/td>\n

            		\u05d8\u00a0 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d1\u05bc\u05b0\u05d8\u05b7\u05d7 \u05d1\u05bc\u05b7\u05d9-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05dd \u05d5\u05bc\u05de\u05b8\u05d2\u05b4\u05e0\u05bc\u05b8\u05dd \u05d4\u05d5\u05bc\u05d0:\u00a0 \u05d9\u00a0 \u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05d1\u05bc\u05b4\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05b7\u05d9-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05dd \u05d5\u05bc\u05de\u05b8\u05d2\u05b4\u05e0\u05bc\u05b8\u05dd \u05d4\u05d5\u05bc\u05d0:\u00a0 \u05d9\u05d0\u00a0 \u05d9\u05b4\u05e8\u05b0\u05d0\u05b5\u05d9 \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4\u00a0 \u05d1\u05bc\u05b4\u05d8\u05b0\u05d7\u05d5\u05bc \u05d1\u05b7\u05d9\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b6\u05d6\u05b0\u05e8\u05b8\u05dd \u05d5\u05bc\u05de\u05b8\u05d2\u05b4\u05e0\u05bc\u05b8\u05dd \u05d4\u05d5\u05bc\u05d0:<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

             <\/p>\n

            Regarding Commandment #3, when we swear by God’s name, we are invoking His Name as testimony that what we have averred is absolutely true;\u00a0 Thus we are using His Name as the benchmark for what is absolutely TRUSTworthy and demonstrating we have been\u00a0 “\u05d1\u05bc\u05b4\u05d8\u05b0\u05d7\u05d5\u05bc”\u00a0 in Him!\u00a0 And of course, such a sacred trust should never be abused to uphold something false\u2014exactly the point of the 3rd<\/sup> Commandment![7]<\/a><\/p>\n

            In addition, note the three divisions of Israel within pesukim<\/em> 9-11 of the kepitil, parallel to the arrangement of the members of Bnei Yisrael<\/em> around the mountain during Ma’amad Har Sinai<\/em> \u2013[in reverse order] Moshe, the \u201cYireh HaShem<\/em>\u201d on the mountain proper [equivalent to the Machaneh Sh’chinah<\/em> of the Mishkan<\/em>]; then Aharon, his sons (\u201c\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df\u201d), and the z’keinim<\/em> near the bottom of the mountain [parallel to Machaneh<\/em> L’vi’ah<\/em> of the Mishkan<\/em>]; and then \u201cYisrael<\/em>\u201d, the rest of the nation, surrounding the entire mountain [parallel to the Machaneh<\/em> Yisrael<\/em> of the Mishkan<\/em>].<\/p>\n

            Thus, we conclude that the first part of 115 is indeed the kepitil of Shavuos.<\/p>\n

            Moreover, some Aggadic<\/em> support exists that God has always<\/em> experienced a special relationship with Shavuos, further validating that it may be viewed as His special day. Following the creation of Man on the Day #6 of the Ma’aseh<\/em> Breishis<\/em>, the Chumash<\/em> deviates from its usual pattern and adds a ‘hei hayedi’ah<\/em>‘ to the name of the day, calling it\u00a0 \u05d9\u05d5\u05b9\u05dd \u05d4\u05b7<\/u>\u05e9\u05bc\u05c1\u05b4\u05e9\u05bc\u05c1\u05b4\u05d9\u00a0 (Breishis 1:31) rather than simply \u05d9\u05d5\u05b9\u05dd \u05e9\u05bc\u05c1\u05b4\u05e9\u05bc\u05c1\u05b4\u05d9<\/u>, as per the format of the preceding days. Rashi here references the Gemarah<\/em> in Shabbos 88a, “Why the extra hei<\/em>? \u00a0To teach that The Holy-One Blessed be He made a conditional agreement with the Works of Creation: ‘if Israel will indeed accept the Torah<\/em> [on THE<\/u> Sixth Day<\/em><\/strong> (of Sivan)] then you will indeed be sustained; but if they don’t, then I will return you to the nothingness of\u00a0 tohu vavohu’<\/em>.\u201d<\/p>\n

            So even as the process of Creation draws to a close, HaShem had already anticipated the events of the 6th<\/sup> of Sivan and had a special relationship to Shavuos<\/em>, indeed making the completion and persistence<\/em> of the Bri’ah<\/em> itself dependent upon it. No similar aggaditah<\/em> is brought stating that HaShem would have reversed the Bri’ah<\/em> were Israel to default on their Pesach<\/em> Mitzrayim<\/em>, or were they to have not<\/em> been housed in sukkos<\/em> in the desert. So HaShem’s relationship to Shavuos seems unique <\/em>among the Shalosh<\/em> Regalim<\/em>.<\/p>\n

            This relationship can be extended even farther back in time through combination with yet another Rashi, on the first posuk in all of Chumash<\/em>: there he states that from a dikduk<\/em> perspective \u05d1\u05bc\u05b0\u05e8\u05b5\u05d0\u05e9\u05c1\u05b4\u05d9\u05ea<\/strong> \u05d1\u05bc\u05b8\u05e8\u05b8\u05d0 cannot mean ‘In the beginning<\/em> God created…’, rather it means ‘On account of that which [preceded Creation and] is called\u00a0 <\/em>\u05e8\u05b5\u05d0\u05e9\u05c1\u05b4\u05d9\u05ea<\/em>\u00a0 <\/em>in Tana’ch<\/em>, God created…’ Quotes Rashi from Breishis Rabah<\/em>\u2014this specifically refers to the Torah<\/em><\/strong> and Israel<\/em><\/strong>.<\/p>\n

            Therefore, since the very creation of the universe was solely predicated upon God’s understanding that Klal<\/em> Yisrael <\/em>was destined to take possession of the Torah <\/em>on the 6th<\/sup> day of Sivan 2448 years hence, one could postulate that HaShem in essence ‘anticipated’ and ‘celebrated’ Shavuos even before <\/em><\/strong>He began the Creation process! His special day, indeed, and \u05dc\u05b9\u05d0 \u05dc\u05b8\u05e0\u05d5\u05bc…<\/p>\n

             <\/p>\n

            \u00a0<\/strong>\u05e8\u05d0\u05e9 \u05d4\u05e9\u05e0\u05d4:<\/strong>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e7\u05d8\u05d5: \u05d9”\u05d1-\u05d9”\u05d7<\/p>\n

             <\/p>\n

            \u05d9\u05d1\u00a0 \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d6\u05b0\u05db\u05b8\u05e8\u05b8\u05e0\u05d5\u05bc<\/strong> \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0<\/strong> \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0<\/strong> \u05d0\u05b6\u05ea-\u05d1\u05bc\u05b5\u05d9\u05ea \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0<\/strong> \u05d0\u05b6\u05ea-\u05d1\u05bc\u05b5\u05d9\u05ea \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df:\u00a0 \u05d9\u05d2\u00a0 \u05d9\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0<\/strong> \u05d9\u05b4\u05e8\u05b0\u05d0\u05b5\u05d9 \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d4\u05b7\u05e7\u05bc\u05b0\u05d8\u05b7\u05e0\u05bc\u05b4\u05d9\u05dd<\/strong> \u05e2\u05b4\u05dd-\u05d4\u05b7\u05d2\u05bc\u05b0\u05d3\u05b9\u05dc\u05b4\u05d9\u05dd<\/strong>:\u00a0 \u05d9\u05d3\u00a0 \u05d9\u05b9\u05e1\u05b5\u05e3<\/strong> \u05d9\u05b0\u2011\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b2\u05dc\u05b5\u05d9\u05db\u05b6\u05dd\u00a0 \u05e2\u05b2\u05dc\u05b5\u05d9\u05db\u05b6\u05dd \u05d5\u05b0\u05e2\u05b7\u05dc-\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9\u05db\u05b6\u05dd:\u00a0 \u05d8\u05d5\u00a0 \u05d1\u05bc\u05b0\u05e8\u05d5\u05bc\u05db\u05b4\u05d9\u05dd<\/strong> \u05d0\u05b7\u05ea\u05bc\u05b6\u05dd \u05dc\u05b7\u05d9-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b9\u05e9\u05c2\u05b5\u05d4<\/strong> \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd<\/strong> \u05d5\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5<\/strong>:\u00a0 \u05d8\u05d6\u00a0 \u05d4\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd<\/strong> \u05e9\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd<\/strong> \u05dc\u05b7\u05d9-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d5\u05b0\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5<\/strong> \u05e0\u05b8\u05ea\u05b7\u05df<\/strong> \u05dc\u05b4\u05d1\u05b0\u05e0\u05b5\u05d9-\u05d0\u05b8\u05d3\u05b8\u05dd<\/strong>:\u00a0 \u05d9\u05d6\u00a0 \u05dc\u05b9\u05d0-\u05d4\u05b7\u05de\u05bc\u05b5\u05ea\u05b4\u05d9\u05dd<\/strong> \u05d9\u05b0\u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc-\u05d9\u05b8-\u05d4\u05bc \u05d5\u05b0\u05dc\u05b9\u05d0 \u05db\u05bc\u05b8\u05dc-\u05d9\u05b9\u05e8\u05b0\u05d3\u05b5\u05d9<\/strong> \u05d3\u05d5\u05bc\u05de\u05b8\u05d4:\u00a0 \u05d9\u05d7\u00a0 \u05d5\u05b7\u05d0\u05b2\u05e0\u05b7\u05d7\u05b0\u05e0\u05d5\u05bc \u05e0\u05b0\u05d1\u05b8\u05e8\u05b5\u05da\u05b0<\/strong> \u05d9\u05b8-\u05d4\u05bc \u05de\u05b5\u05e2\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d5\u05b0\u05e2\u05b7\u05d3-\u05e2\u05d5\u05b9\u05dc\u05b8\u05dd<\/strong> \u05d4\u05b7\u05dc\u05b0\u05dc\u05d5\u05bc\u05d9\u05b8-\u05d4\u05bc:<\/p>\n

             <\/p>\n

            Note how many of the words reflect the essence of Rosh Hashanah:<\/p>\n