{"id":51991,"date":"2021-11-24T14:38:20","date_gmt":"2021-11-24T14:38:20","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=51991"},"modified":"2021-11-29T20:45:14","modified_gmt":"2021-11-29T20:45:14","slug":"where-does-hallel-come-from-the-organization-of-hallel-and-parshas-emor-part-3","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/where-does-hallel-come-from-the-organization-of-hallel-and-parshas-emor-part-3\/","title":{"rendered":"Where Does Hallel Come From?\u00a0The Organization of Hallel and Parshas Emor &#8211; Part 3"},"content":{"rendered":"<p>To briefly review, in the first two parts of <a href=\"https:\/\/www.ou.org\/holidays\/hallel-come-organization-hallel-parshas-emor-part-1\/\"><strong>this article<\/strong><\/a> I advanced the central thesis that the yearly roster of the special holy-days listed in Vayikra chapter 23 within <em>Parshas<\/em> Emor might serve as an &#8216;organizer&#8217; for the kepitlach of Hallel. The seven special times of Emor are: (1) Shabbos; (2) Pesach; (3) Shavuos; (4) Rosh Hashanah; (5) Yom Kippur; (6) Sukkos; (7) Shemini Atzeres.<\/p>\n<p>By focusing upon the <em>words<\/em>\u2014reflected by their <em>sheroshim<\/em>\u2014as well as the <em>theme<\/em> and the <em>tone <\/em>of each kepitil or section, I demonstrated a one-to-one correspondence between each kepitil or section of Hallel and each sequential holy-day listed in Emor.<\/p>\n<p>When this article was originally conceived and written, it was essentially all conjectural, advanced as hypothesis.\u00a0 No attempt was made to provide support from within Chazal or rabbinic sources for an idea which to me seemed to be novel. That was not by choice; I searched diligently for corroboration, but found nothing convincing.<\/p>\n<p>In the interim, I stumbled across an impeccable source in <em>Parshas<\/em> Emor which I believe provides strong support for the central thesis\u2014to wit, the Baal haTurim, a <em>rishon<\/em>. If indeed you harbor some healthy skepticism regarding the validity of our central thesis\u2014read on, in <em>Part III <\/em>of <strong><em>The Organization of Hallel and Parshas Emor<\/em><\/strong>,<\/p>\n<p>It\u2019s an easy Baal haTurim to miss when one is focused on topic\u2014for it is NOT written on the <em>pesukim<\/em> discussing the holy days at all. Rather, it is written on the <em>next subsequent paragraph<\/em> in <em>Chumash<\/em>, a place where one would not routinely read, when he is interested in the <em>Yomim<\/em> <em>Tovim<\/em>!<\/p>\n<p>The Baal haTurim\u2019s comments are especially germane, since it is clear that he makes them predicated on the observation that that particular paragraph (along with the following three paragraphs in Emor) are \u2018out of place\u2019 and don\u2019t seem to really \u2018belong\u2019 in <em>Parshas<\/em> Emor.<\/p>\n<p><strong><em>FIRST, AN INTRODUCTION: The Structure of Sefer Vayikra\u2026<\/em><\/strong><\/p>\n<p>Let\u2019s explain. <em>Sefer<\/em> <em>Vayikra<\/em> has been labeled as <em>Sefer<\/em> <em>haKedushah<\/em> by Abarbanel and other sages. That is an apt appellation for this Book, literally and figuratively the centerpiece of the Torah. Chazal teach us that there are three general categories of <em>kedushah<\/em> all of which are sequentially addressed by the <em>mitzvos<\/em> described within <em>Sefer<\/em> Vayikra. They are: <em>Kedushas<\/em> <em>Hamakom<\/em>, <em>Kedushas<\/em> <em>Haguf<\/em>, and <em>Kedushas<\/em> <em>Zman<\/em>.<\/p>\n<p>1) <em>Kedushas<\/em> <em>Hamakom<\/em>\u2014ie \u2018How one should behave in the PLACE of the Presence of the <em>Shechinah\u2019<\/em>, specifically the <em>Mishkan<\/em> or <em>Mikdash<\/em> (and by extension in <em>halachah<\/em> a \u2018<em>mikdash<\/em> <em>m\u2019ot\u2019<\/em>, a place designated as a shul).<\/p>\n<p>These laws include the laws of <em>korbanos<\/em> which are described in Vayikra chapters 1-7, and conclude with the narrative of the <em>Chanukas<\/em> <em>haMishkan<\/em> from the Levi\u2019ims\u2019 perspective in Vayikra 8-10 (a narrative which <em>is parallel and complementary to the same event<\/em> described in Shemos 40 from Moshe\u2019s perspective, and in Bamidbar 6:22-8:59 from<em> Klal Yisrael\u2019s<\/em> perspective! I believe it is the only event in Chumash which is described 3 separate times. Even the creation of Man and <em>Ma\u2019amad Har Sinai<\/em> are only described twice. The establishment of <em>a stable and durable relationship<\/em> between <em>Ribono shel Olam<\/em> and His Nation [through <em>Midas Harachamim<\/em>] is arguably <strong><em>the<\/em><\/strong><em> most important event in human history<\/em>!);<\/p>\n<p>2) <em>Kedushas<\/em> <em>Haguf<\/em>\u2014ie how to keep one\u2019s physical body separate\/holy\/sanctified. These include laws of <em>kashrus<\/em> in Vayikra 11, presented in Vayikra not from the standpoint of kosher vs non-kosher (as in Devarim 14), but rather from the standpoint of <em>tamei<\/em> \u00a0vs <em>tahor<\/em>, because exposure to the \u2018wrong\u2019 foods renders one\u2019s BODY ta<em>m<\/em>ei, and unfit to visit the <em>MAKOM<\/em> of the <em>Shechinah<\/em>. (<em>You are what you eat!<\/em>) Note the use of the refrains \u05d8\u05b8\u05de\u05b5\u05a5\u05d0 \u05d4\u0596\u05d5\u05bc\u05d0 \u05dc\u05b8\u05db\u05b6\u05bd\u05dd and the parallel phrase \u05e9\u05c1\u05b6\u05a5\u05e7\u05b6\u05e5 \u05d4\u0596\u05d5\u05bc\u05d0 \u05dc\u05b8\u05db\u05b6\u05bd\u05dd, as well as summary passages such as:<\/p>\n<p><strong>\u05db\u05d3<\/strong>\u00a0\u05d5\u05bc\u05dc\u05b0\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4\u00a0 <strong>\u05ea\u05bc\u05b4\u05d8\u05bc\u05b7\u05de\u05bc\u05b8\u05d0\u05d5\u05bc<\/strong>; \u05db\u05bc\u05b8\u05dc-\u05d4\u05b7\u05e0\u05bc\u05b9\u05d2\u05b5\u05e2\u05b7 \u05d1\u05bc\u05b0\u05e0\u05b4\u05d1\u05b0\u05dc\u05b8\u05ea\u05b8\u05dd\u00a0 <strong>\u05d9\u05b4\u05d8\u05b0\u05de\u05b8\u05d0<\/strong> \u05e2\u05b7\u05d3-\u05d4\u05b8\u05e2\u05b8\u05e8\u05b6\u05d1:\u00a0<strong>\u05db\u05d4<\/strong>\u00a0\u05d5\u05b0\u05db\u05b8\u05dc-\u05d4\u05b7\u05e0\u05bc\u05b9\u05e9\u05c2\u05b5\u05d0\u00a0 \u05de\u05b4\u05e0\u05bc\u05b4\u05d1\u05b0\u05dc\u05b8\u05ea\u05b8\u05dd&#8211;\u05d9\u05b0\u05db\u05b7\u05d1\u05bc\u05b5\u05e1 \u05d1\u05bc\u05b0\u05d2\u05b8\u05d3\u05b8\u05d9\u05d5\u00a0 <strong>\u05d5\u05b0\u05d8\u05b8\u05de\u05b5\u05d0<\/strong> \u05e2\u05b7\u05d3-\u05d4\u05b8\u05e2\u05b8\u05e8\u05b6\u05d1:&#8230;<strong> \u05db\u05d7<\/strong>\u00a0\u05d5\u05b0\u05d4\u05b7\u05e0\u05bc\u05b9\u05e9\u05c2\u05b5\u05d0\u00a0 \u05d0\u05b6\u05ea-\u05e0\u05b4\u05d1\u05b0\u05dc\u05b8\u05ea\u05b8\u05dd&#8211;\u05d9\u05b0\u05db\u05b7\u05d1\u05bc\u05b5\u05e1 \u05d1\u05bc\u05b0\u05d2\u05b8\u05d3\u05b8\u05d9\u05d5\u00a0 <strong>\u05d5\u05b0\u05d8\u05b8\u05de\u05b5\u05d0<\/strong> \u05e2\u05b7\u05d3-\u05d4\u05b8\u05e2\u05b8\u05e8\u05b6\u05d1; <strong>\u05d8\u05b0\u05de\u05b5\u05d0\u05b4\u05d9\u05dd \u05d4\u05b5\u05de\u05bc\u05b8\u05d4 \u05dc\u05b8\u05db\u05b6\u05dd<\/strong>:&#8230;<strong> \u05de\u05d3<\/strong>\u00a0\u05db\u05bc\u05b4\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9-\u05d4\u05d5\u05b8\u05d4\u00a0 \u05d0\u05b1-\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd\u00a0 \u05d5\u05b0\u05d4\u05b4\u05ea\u05b0\u05e7\u05b7\u05d3\u05bc\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b6\u05dd \u05d5\u05b4\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05dd \u05e7\u05b0\u05d3\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd\u00a0 \u05db\u05bc\u05b4\u05d9 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d0\u05b8\u05e0\u05b4\u05d9; \u05d5\u05b0\u05dc\u05b9\u05d0 <strong>\u05ea\u05b0\u05d8\u05b7\u05de\u05bc\u05b0\u05d0\u05d5\u05bc<\/strong> \u05d0\u05b6\u05ea-\u05e0\u05b7\u05e4\u05b0\u05e9\u05c1\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd\u00a0 \u05d1\u05bc\u05b0\u05db\u05b8\u05dc-\u05d4\u05b7\u05e9\u05bc\u05c1\u05b6\u05e8\u05b6\u05e5 \u05d4\u05b8\u05e8\u05b9\u05de\u05b5\u05e9\u05c2 \u05e2\u05b7\u05dc-\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5: \u00a0<strong>\u05de\u05d4<\/strong>\u00a0\u05db\u05bc\u05b4\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4\u00a0 \u05d4\u05b7\u05de\u05bc\u05b7\u05e2\u05b2\u05dc\u05b6\u05d4 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd\u00a0 \u05dc\u05b4\u05d4\u05b0\u05d9\u05b9\u05ea \u05dc\u05b8\u05db\u05b6\u05dd\u00a0 \u05dc\u05b5\u05d0-\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd; \u05d5\u05b4\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05dd \u05e7\u05b0\u05d3\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd\u00a0 \u05db\u05bc\u05b4\u05d9 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d0\u05b8\u05e0\u05b4\u05d9: \u00a0<strong>\u05de\u05d5<\/strong>\u00a0\u05d6\u05b9\u05d0\u05ea \u05ea\u05bc\u05d5\u05b9\u05e8\u05b7\u05ea \u05d4\u05b7\u05d1\u05bc\u05b0\u05d4\u05b5\u05de\u05b8\u05d4\u00a0 \u05d5\u05b0\u05d4\u05b8\u05e2\u05d5\u05b9\u05e3\u00a0 \u05d5\u05b0\u05db\u05b9\u05dc \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d4\u05b7\u05d7\u05b7\u05d9\u05bc\u05b8\u05d4\u00a0 \u05d4\u05b8\u05e8\u05b9\u05de\u05b6\u05e9\u05c2\u05b6\u05ea \u05d1\u05bc\u05b7\u05de\u05bc\u05b8\u05d9\u05b4\u05dd; \u05d5\u05bc\u05dc\u05b0\u05db\u05b8\u05dc-\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1\u00a0 \u05d4\u05b7\u05e9\u05bc\u05c1\u05b9\u05e8\u05b6\u05e6\u05b6\u05ea \u05e2\u05b7\u05dc-\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5<em>:<\/em> \u00a0<strong>\u05de\u05d6<\/strong>\u00a0\u05dc\u05b0\u05d4\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05d9\u05dc\u00a0 \u05d1\u05bc\u05b5\u05d9\u05df <strong>\u05d4\u05b7\u05d8\u05bc\u05b8\u05de\u05b5\u05d0<\/strong> \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05d4\u05b7\u05d8\u05bc\u05b8\u05d4\u05b9\u05e8; \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05d4\u05b7\u05d7\u05b7\u05d9\u05bc\u05b8\u05d4\u00a0 \u05d4\u05b7\u05e0\u05bc\u05b6\u05d0\u05b1\u05db\u05b6\u05dc\u05b6\u05ea\u00a0 \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05d4\u05b7\u05d7\u05b7\u05d9\u05bc\u05b8\u05d4\u00a0 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05dc\u05b9\u05d0 \u05ea\u05b5\u05d0\u05b8\u05db\u05b5\u05dc:<\/p>\n<p>The discussion of <em>Kedushas<\/em> <em>Haguf<\/em> continues in Vayikra with the <em>tumah<\/em> of childbirth (Chap 12) and <em>tzara\u2019as<\/em> and its remedies (Chap 13-14) and the <em>tumah<\/em> of bodily emissions (Chap 15). Following these are the forbidden sexual relationships (Chap 18) and their punishments (Chap 20). Note within summary <em>pesukim<\/em> such as 18:24-30 and 20:22-26 that the nature of the dialog is still <em>Tumas Haguf<\/em>, the flip-side of <em>Kedushas<\/em> <em>Haguf<\/em>. (<em>You are what you do!<\/em>):<\/p>\n<p style=\"text-align: right;\"><strong>\u05d9\u05d7:\u05db\u05d3<\/strong>\u00a0 \u05d0\u05b7\u05dc-<strong>\u05ea\u05bc\u05b4\u05d8\u05bc\u05b7\u05de\u05bc\u05b0\u05d0\u05d5\u05bc<\/strong>\u00a0 \u05d1\u05bc\u05b0\u05db\u05b8\u05dc-\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u00a0\u05db\u05bc\u05b4\u05d9 \u05d1\u05b0\u05db\u05b8\u05dc-\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 <strong>\u05e0\u05b4\u05d8\u05b0\u05de\u05b0\u05d0\u05d5\u05bc<\/strong> \u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd\u00a0 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8-\u05d0\u05b2\u05e0\u05b4\u05d9 \u05de\u05b0\u05e9\u05c1\u05b7\u05dc\u05bc\u05b5\u05d7\u05b7 \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9\u05db\u05b6\u05dd:\u00a0\u00a0<strong>\u05db\u05d4<\/strong>\u00a0<strong>\u05d5\u05b7\u05ea\u05bc\u05b4\u05d8\u05b0\u05de\u05b8\u05d0<\/strong> \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5\u00a0 \u05d5\u05b8\u05d0\u05b6\u05e4\u05b0\u05e7\u05b9\u05d3 \u05e2\u05b2\u05d5\u05ba\u05e0\u05b8\u05d4\u05bc \u05e2\u05b8\u05dc\u05b6\u05d9\u05d4\u05b8; \u05d5\u05b7\u05ea\u05bc\u05b8\u05e7\u05b4\u05d0 \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5\u00a0 \u05d0\u05b6\u05ea-\u05d9\u05b9\u05e9\u05c1\u05b0\u05d1\u05b6\u05d9\u05d4\u05b8:\u00a0\u00a0<strong>&#8230;<\/strong>\u00a0\u00a0<strong>\u05db\u05d6<\/strong>\u00a0\u05db\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea-\u05db\u05bc\u05b8\u05dc-\u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b9\u05ea \u05d4\u05b8\u05d0\u05b5\u05dc\u00a0 \u05e2\u05b8\u05e9\u05c2\u05d5\u05bc \u05d0\u05b7\u05e0\u05b0\u05e9\u05c1\u05b5\u05d9-\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9\u05db\u05b6\u05dd; <strong>\u05d5\u05b7\u05ea\u05bc\u05b4\u05d8\u05b0\u05de\u05b8\u05d0<\/strong>\u00a0 \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5:\u00a0\u00a0<strong>\u05db\u05d7<\/strong>\u00a0\u05d5\u05b0\u05dc\u05b9\u05d0-\u05ea\u05b8\u05e7\u05b4\u05d9\u05d0 \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd\u00a0 <strong>\u05d1\u05bc\u05b0\u05d8\u05b7\u05de\u05bc\u05b7\u05d0\u05b2\u05db\u05b6\u05dd<\/strong> \u05d0\u05b9\u05ea\u05b8\u05d4\u05bc\u00a0 \u05db\u05bc\u05b7\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e7\u05b8\u05d0\u05b8\u05d4 \u05d0\u05b6\u05ea-\u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9\u00a0 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9\u05db\u05b6\u05dd:\u00a0\u00a0<strong>\u05db\u05d8<\/strong> \u05db\u05bc\u05b4\u05d9 \u05db\u05bc\u05b8\u05dc-\u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05b6\u05d4\u00a0 \u05de\u05b4\u05db\u05bc\u05b9\u05dc \u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b9\u05ea \u05d4\u05b8\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05d5\u05b0\u05e0\u05b4\u05db\u05b0\u05e8\u05b0\u05ea\u05d5\u05bc \u05d4\u05b7\u05e0\u05bc\u05b0\u05e4\u05b8\u05e9\u05c1\u05d5\u05b9\u05ea \u05d4\u05b8\u05e2\u05b9\u05e9\u05c2\u05b9\u05ea\u00a0 \u05de\u05b4\u05e7\u05bc\u05b6\u05e8\u05b6\u05d1 \u05e2\u05b7\u05de\u05bc\u05b8\u05dd\u00a0\u00a0<strong>\u05dc<\/strong>\u00a0\u05d5\u05bc\u05e9\u05c1\u05b0\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b6\u05dd \u05d0\u05b6\u05ea-\u05de\u05b4\u05e9\u05c1\u05b0\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b4\u05d9\u00a0 \u05dc\u05b0\u05d1\u05b4\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 \u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05de\u05b5\u05d7\u05bb\u05e7\u05bc\u05d5\u05b9\u05ea \u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e2\u05b5\u05d1\u05b9\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e0\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05bc \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9\u05db\u05b6\u05dd\u00a0 \u05d5\u05b0\u05dc\u05b9\u05d0 <strong>\u05ea\u05b4\u05d8\u05bc\u05b7\u05de\u05bc\u05b0\u05d0\u05d5\u05bc<\/strong>\u00a0 \u05d1\u05bc\u05b8\u05d4\u05b6\u05dd:\u00a0 \u05d0\u05b2\u05e0\u05b4\u05d9\u00a0 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1-\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd .<\/p>\n<p>..<strong>\u00a0 <\/strong><strong>\u00a0<\/strong>and finally, in 20:26<\/p>\n<p><strong>\u05db:\u05db\u05d5<\/strong>\u00a0\u05d5\u05b4\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05dd \u05dc\u05b4\u05d9 <strong>\u05e7\u05b0\u05d3\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd<\/strong>\u00a0 \u05db\u05bc\u05b4\u05d9 <strong>\u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1<\/strong> \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4; \u05d5\u05b8\u05d0\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05dc \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05de\u05b4\u05df-\u05d4\u05b8\u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05dd\u00a0 \u05dc\u05b4\u05d4\u05b0\u05d9\u05d5\u05b9\u05ea \u05dc\u05b4\u05d9:<\/p>\n<p>That brings us to the beginning of <em>Parshas<\/em> Emor, where the discussion of <em>Kedushas<\/em> <em>Haguf<\/em> continues in Chap 21-22 in the description of relationships and physical\u00a0 blemishes which invalidate the BODY of the <em>kohen<\/em> or <em>korbonos<\/em>, so that they may not participate in the service of HaShem.<\/p>\n<p>However, with 22:26 the Chumash shifts abruptly into its discussion of \u2013<\/p>\n<p>3) <em>Kedushas<\/em> <em>Zman<\/em>\u2014 Holiness of Time. This starts with the <em>mitzvos<\/em> disqualifying an animal offering during the first seven DAYS of life, and on the SAME DAY as its offspring. This segues directly to the roster of the special holy days\u2014special and holy TIMES\u2014 <strong><em>which are the focus of this article<\/em><\/strong>.<\/p>\n<p>The discussion of <em>Kedushas<\/em> <em>Zman<\/em> continues in <em>Parshas<\/em> Behar with the laws of the seven-year <em>shmita<\/em> cycle, and the 50-year <em>yovel<\/em> (Chap 25).<\/p>\n<p>Parenthetically, at the very end of <em>Sefer<\/em> Vayikra we are magically returned [from the Presence of God within the <em>Mishkan<\/em>, where It had dwelled since the end of <em>Sefer<\/em> <em>Shemos<\/em>,] to <em>Har<\/em> <em>Sinai<\/em>, where <em>all three Kedushos<\/em> were present <a href=\"#_edn1\" name=\"_ednref1\">[1]<\/a> \u00a0: the <em>Shechinah<\/em> descended from <em>Shamayim<\/em> to rest upon the mountain, which became a PLACE of especial\u00a0 holiness, cordoned off from the surrounding <em>Klal<\/em> <em>Yisrael<\/em>, who in turn sanctified their BODIES during the three days of <em>hagbalah<\/em>\/separation, while the TIME of the Revelation assumed a special and perpetual holiness (<em>Chag<\/em> Shavuos). The <em>Tochachah<\/em> in Bechukosai follows, a logical progression according to a <em>Mechilta<\/em> cited by Chizkuni (a <em>rishon<\/em>) on Shemos 24:7. There it states that the \u201c<em>Sefer<\/em> <em>HaBris<\/em>\u201d read by Moshe to the nation at <em>Ma\u2019amad Har Sinai<\/em> was in fact the <em>Tochachah<\/em> in Bechukosai. This <em>Sefer<\/em> <em>HaBris<\/em> lays out in no uncertain terms the consequences of keeping\u2014 or not keeping\u2014 the covenant we agreed upon at the mountain, sealed by a blood-sprinkling ceremony upon the nation, eternally binding (Shemos 24:3-8).<\/p>\n<p><strong><em>NOW, TO THE POINT!<\/em><\/strong><\/p>\n<p>HOWEVER, here is where it gets interesting. For immediately after the roster of the Holy days in Emor\u2014right smack in the middle of the Torah\u2019s presentation of <em>Mitzvos shel Kedushas ZMAN<\/em>\u2014 there are four <em>parshia<\/em>\/paragraphs that clearly don\u2019t belong: specifically, the entirety of Vayikra chapter 24!<\/p>\n<p>They include three topics:<\/p>\n<p>1) the command to take pure olive oil for Aharon to arrange every evening<a href=\"#_edn2\" name=\"_ednref2\">[2]<\/a> upon the <em>Menorah<\/em>\u2014which would seem to belong back in <em>Parshas<\/em> Terumah, most likely after the command to make the <em>Menorah<\/em> following Shemos 25:40, or in Teztaveh after Shemos 27:21, which describes what appears to be the exact same commandment!<\/p>\n<p>2) the command to take fine flour to bake the 12 Showbreads to restock in the <em>Shulchan<\/em> every <em>Shabbos<\/em><a href=\"#_edn3\" name=\"_ednref3\">[3]<\/a>\u2014which would seem to belong back in <em>Parshas<\/em> Terumah after the command to build the <em>Shulchan<\/em> following Shemos 25:29;<\/p>\n<p>3) the puzzling narrative of the Blasphemer, the <em>Mekallel<\/em>, and the Divine edict to stone him\u2014which would seem to belong back in Mishpatim after the negative command of <em>Birkas<\/em> <em>HaShem<\/em>, not to curse God in Shemos 22:27:\u00a0\u05d0\u05b1-\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05dc\u05b9\u05d0 \u05ea\u05b0\u05e7\u05b7\u05dc\u05bc\u05b5\u05dc; \u05d5\u05b0\u05e0\u05b8\u05e9\u05c2\u05b4\u05d9\u05d0 \u05d1\u05b0\u05e2\u05b7\u05de\u05bc\u05b0\u05da\u05b8 \u05dc\u05b9\u05d0 \u05ea\u05b8\u05d0\u05b9\u05e8. This point is made more obvious by the other, unrelated laws included in HaShem\u2019s stoning decree in Emor, lifted right out of Mishpatim\u2014The legal disposition of a willful murderer, one who kills livestock, an eye for an eye, etc<\/p>\n<p>The anomaly of the placement of these paragraphs immediately after the roster of the <em>Yomim<\/em> <em>Tovim<\/em> is glaring \u2013and is quick to draw the eye of the Tur, AKA the Baal haTurim, who makes two curious comments regarding the <em>Menorah<\/em> oil.<\/p>\n<p>First, let\u2019s quote the <em>pesukim<\/em>, and then we will cite the Baal haTurim.<\/p>\n<p><strong>\u05db\u05d3:\u05d0 <\/strong>\u00a0\u05d5\u05b7\u05d9\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b6\u05dc-\u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05dc\u05bc\u05b5\u05d0\u05de\u05b9\u05e8: \u00a0<strong>\u05d1<\/strong>\u00a0\u05e6\u05b7\u05d5 \u05d0\u05b6\u05ea-\u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d9\u05b4\u05e7\u05b0\u05d7\u05d5\u05bc \u05d0\u05b5\u05dc\u05b6\u05d9\u05da\u05b8 \u05e9\u05c1\u05b6\u05de\u05b6\u05df \u05d6\u05b7\u05d9\u05b4\u05ea \u05d6\u05b8\u05da\u05b0 \u05db\u05bc\u05b8\u05ea\u05b4\u05d9\u05ea \u05dc\u05b7\u05de\u05bc\u05b8\u05d0\u05d5\u05b9\u05e8 \u05dc\u05b0\u05d4\u05b7\u05e2\u05b2\u05dc\u05b9\u05ea \u05e0\u05b5\u05e8 \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05d3: <strong>\u00a0<\/strong><strong>\u05d2<\/strong>\u00a0\u05de\u05b4\u05d7\u05d5\u05bc\u05e5 \u05dc\u05b0\u05e4\u05b8\u05e8\u05b9\u05db\u05b6\u05ea \u05d4\u05b8\u05e2\u05b5\u05d3\u05bb\u05ea \u05d1\u05bc\u05b0\u05d0\u05b9\u05d4\u05b6\u05dc \u05de\u05d5\u05b9\u05e2\u05b5\u05d3 \u05d9\u05b7\u05e2\u05b2\u05e8\u05b9\u05da\u05b0 \u05d0\u05b9\u05ea\u05d5\u05b9 \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df \u05de\u05b5\u05e2\u05b6\u05e8\u05b6\u05d1 \u05e2\u05b7\u05d3-\u05d1\u05bc\u05b9\u05e7\u05b6\u05e8 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4 \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05d3 \u05d7\u05bb\u05e7\u05bc\u05b7\u05ea \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05dc\u05b0\u05d3\u05b9\u05e8\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd: \u00a0<strong>\u05d3<\/strong>\u00a0\u05e2\u05b7\u05dc \u05d4\u05b7\u05de\u05bc\u05b0\u05e0\u05b9\u05e8\u05b8\u05d4 \u05d4\u05b7\u05d8\u05bc\u05b0\u05d4\u05b9\u05e8\u05b8\u05d4, \u05d9\u05b7\u05e2\u05b2\u05e8\u05b9\u05da\u05b0 \u05d0\u05b6\u05ea-\u05d4\u05b7\u05e0\u05bc\u05b5\u05e8\u05d5\u05b9\u05ea \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4 \u05ea\u05bc\u05b8\u05de\u05b4\u05d9\u05d3:<\/p>\n<p>Comes the Baal haTurim and makes 2 statements on 24:2:<\/p>\n<p><strong>\u05db\u05d3:\u05d1\u00a0 \u05d5\u05d9\u05e7\u05d7\u05d5 \u05d0\u05dc\u05d9\u05da \u05e9\u05de\u05df \u05d6\u05d9\u05ea<\/strong> \u05e1\u05de\u05d9\u05da \u05e9\u05de\u05df \u05d6\u05d9\u05ea \u05dc\u05e1\u05d5\u05db\u05d4 \u05dc\u05d5\u05de\u05e8 <strong><em>\u05e9\u05d2\u05d5\u05de\u05e8\u05d9\u05dd \u05d4\u05d4\u05dc\u05dc \u05db\u05dc \u05e9\u05de\u05d5\u05e0\u05ea \u05d9\u05de\u05d9 \u05d7\u05e0\u05d5\u05db\u05d4 \u05db\u05d3\u05e8\u05da \u05e9\u05d2\u05d5\u05de\u05e8\u05d9\u05df \u05d0\u05d5\u05ea\u05d5 \u05db\u05dc \u05e9\u05de\u05d5\u05e0\u05ea \u05d9\u05de\u05d9 \u05d4\u05d7\u05d2<\/em><\/strong><strong><em>: <\/em><\/strong><\/p>\n<p><strong>\u05dc\u05d4\u05e2\u05dc\u05d5\u05ea \u05e0\u05e8<\/strong> \u05d5\u05d0\u05d7&#8221;\u05db \u05db\u05ea\u05d9\u05d1 \u05e0\u05e8\u05d5\u05ea \u05d5\u05d4\u05d9\u05d9\u05e0\u05d5 \u05db\u05d1&#8221;\u05d4 \u05e9\u05d1\u05dc\u05d9\u05dc \u05e8\u05d0\u05e9\u05d5\u05df \u05de\u05d3\u05dc\u05d9\u05e7 \u05e0\u05e8 \u05d0\u05d7\u05d3 \u05d5\u05de\u05d5\u05e1\u05d9\u05e3 \u05d5\u05d4\u05d5\u05dc\u05da:<\/p>\n<p><strong>And you shall take for yourself olive oil<\/strong>\u2014 [The <em>parshia<\/em> of] olive oil is juxtaposed to <em>Sukkah <\/em>to teach that we complete Hallel all eight days of Chanukah, just like we complete it all eight days of the <em>Chag<\/em>.<\/p>\n<p><strong>To raise the [<em>singular<\/em>] lamp [flame]<\/strong>\u2014And [2 <em>pesukim<\/em>] later [in <em>posuk <\/em>24:4] it is written: \u201c[he shall arrange] the lamp<em><u>s<\/u><\/em> [<em>in the plural<\/em>]. That is the opinion of <em>Beis <\/em>Hillel, that on the first night [of Chanukah] one lights a single candle, and sequentially adds one each night.<\/p>\n<p>Clearly the Baal haTurim is predicating his <em>chidush <\/em>on the unusual placement of this <em>parshia<\/em>. Since attention is already focused on the <em>yomim tovim<\/em>, he draws the obvious conclusion that the reference to the oil of the <em>Mishkan\u2019s Menorah<\/em> represents a <em>remez min Hatorah<\/em> to the <em>yom<\/em> <em>tov<\/em> <em>midivrei<\/em> <em>sofrim<\/em> of Chanukah. This is quite parallel to the Tanchuma\u2019s <em>aggadic <\/em>explanation of the juxtaposition of B\u2019ha\u2019aloscha\u2014 Aharon\u2019s command to \u2018raise\u2019 the lamps of the <em>Menorah<\/em>\u2014 with the <em>chanukas<\/em> <em>hamizbei\u2019ach<\/em> \u00a0of the <em>Nesi\u2019im<\/em> at the end of <em>Parshas<\/em> Naso. Rashi\u2019s and Ramban\u2019s<a href=\"#_edn4\" name=\"_ednref4\">[4]<\/a> comments there would have made awareness of that <em>midrash<\/em> common knowledge among Torah scholars.<\/p>\n<p>Apparently no such <em>midrash<\/em> appears here. However, even in the absence of a <em>midrash<\/em>, the Baal\u00a0 haTurim goes Ramban one better\u2014he <em>darshans<\/em> an actual <em>pesak<\/em> <em>halachah<\/em> from the <em>semichus<\/em>, not merely an <em>aggadic<\/em> teaching: just as we complete Hallel all eight days of the Sukkos\/Shemini Atzeres chag so do we complete Hallel all eight days of Chanukah.<\/p>\n<p><em>Hallel?<\/em><\/p>\n<p>Where did that come from? There is no mention of Hallel or even \u2018praising God\u2019 anywhere in the Emor listing of the holidays, nor any discussion of same amongst the commentaries to that <em>parshia<\/em>.<\/p>\n<p>Why focus on <em>Hallel<\/em>?<\/p>\n<p>Unless\u2014<em>the Baal haTurim was already aware of a strong relationship between Hallel and the holy days of Emor, and indeed regarded it as an obvious insight which did not require explicit comment!<\/em><\/p>\n<p><strong><em>NOT SO FAST!<\/em><\/strong><\/p>\n<p>We still need to make one further connection. It seems to me that the Baal haTurim\u2019s comments only provide support for our central thesis <em>IF the remez to Chanukah appears in Hallel itself<\/em>, as well as in the <em>semichus<\/em> in the Torah. On the calendar, Chanukah follows Sukkos\/Shemini Atzeres, so we would expect the reference to Chanukah in Hallel to follow that of Shemini Atzeres. <em>Kepitil<\/em> 118 was the chapter we associated with Shemini Atzeres\u2014but that is the final chapter in Hallel!<\/p>\n<p>So if the <em>remez<\/em> is there, it must be lurking in the final <em>pesukim<\/em> of 118.<\/p>\n<p>Is it? Let\u2019s take a closer look at the last four <em>pesukim<\/em>:<\/p>\n<p><strong>\u05e7\u05d9\u05d7:\u05db\u05d5<\/strong> \u05d1\u05bc\u05b8\u05e8\u05a3\u05d5\u05bc\u05da\u05b0 \u05d4\u05b7\u05ad\u05d1\u05bc\u05b8\u05d0 \u05d1\u05bc\u05b0\u05e9\u05c1\u05b5\u05a3\u05dd \u05d9\u05b0-\u05d4\u05d5\u05b8\u0591\u05d4 \u05d1\u05bc\u05b5\u059d\u05e8\u05b7\u05bd\u05db\u05b0\u05e0\u05d5\u05bc\u05db\u05b6\u0597\u05dd \u05de\u05b4\u05d1\u05bc\u05b5\u05a5\u05d9\u05ea \u05d9\u05b0-\u05d4\u05d5\u05b8\u05bd\u05d4\u05c3 <strong>\u05db\u05d6<\/strong> \u05d0\u05b5\u05a4-\u05dc \u05c0 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4\u05ae \u05d5\u05b7\u05d9\u05bc\u05b8\u05aa\u05d0\u05b6\u05e8 \u05dc\u05b8\u05a5\u05e0\u05d5\u05bc \u05d0\u05b4\u05e1\u05b0\u05e8\u05d5\u05bc\u05be\u05d7\u05b7\u05a5\u05d2 \u05d1\u05bc\u05b7\u05e2\u05b2\u05d1\u05b9\u05ea\u05b4\u0591\u05d9\u05dd \u05e2\u05b7\u05d3\u05be\u05e7\u05b7\u059d\u05e8\u05b0\u05e0\u0597\u05d5\u05b9\u05ea \u05d4\u05b7\u05de\u05bc\u05b4\u05d6\u05b0\u05d1\u05bc\u05b5\u05bd\u05d7\u05b7\u05c3 <strong>\u05db\u05d7<\/strong> \u00a0\u05d0\u05b5-\u05dc\u05b4\u05a3\u05d9 \u05d0\u05b7\u05ea\u05bc\u05b8\u05a3\u05d4 \u05d5\u05b0\u05d0\u05d5\u05b9\u05d3\u05b6\u0591\u05da\u05bc\u05b8 \u05d0\u05b1\u059d-\u05dc\u05b9\u05d4\u05b7\u0597\u05d9 \u05d0\u05b2\u05e8\u05d5\u05b9\u05de\u05b0\u05de\u05b6\u05bd\u05da\u05bc\u05b8: <strong>\u05db\u05d8<\/strong> \u05d4\u05d5\u05b9\u05d3\u05a3\u05d5\u05bc \u05dc\u05b7\u05d9-\u05d4\u05d5\u05b8\u05a3\u05d4 \u05db\u05bc\u05b4\u05d9\u05be\u05d8\u0591\u05d5\u05b9\u05d1 \u05db\u05bc\u05b4\u0596\u05d9 \u05dc\u05b0\u05e2\u05d5\u05b9\u05dc\u05b8\u05a3\u05dd \u05d7\u05b7\u05e1\u05b0\u05d3\u05bc\u05bd\u05d5\u05b9\u05c3<\/p>\n<p><em>Posuk<\/em> 26. It may be a bit fanciful, but it seems to me that if the stones of the <em>Beis<\/em> <em>Hamikdash<\/em> could speak, that is how they would have greeted the <em>Chashmona\u2019im<\/em>: \u201cYou\u2019re <strong><em>coming in the Name of God<\/em><\/strong> to rescue me from the daily humiliation and rape that the Greeks have subjected me to? In that case I extend welcome and <strong><em>blessings from the House of HaShem to you<\/em><\/strong>!\u201d<\/p>\n<p><em>Pesukim<\/em> 28\/29. In the <em>Gemorah\u2019s<\/em> discussion of Chanukah in <em>Meseches<\/em> Shabbos 21b (referenced by the Baal haTurim in his second comment on Vayikra 24:2 <a href=\"#_edn5\" name=\"_ednref5\">[5]<\/a> ) it states that the following year after the <em>Beis<\/em> <em>Hamikdash<\/em> was reclaimed along with the miracle of the oil, the <em>Chashmona\u2019im<\/em> \u201cset and established [those days], and made them \u2018<strong><em>Yomim Tovim b\u2019Hallel v\u2019Hoda\u2019ah<\/em><\/strong>\u2019 \u201d.<\/p>\n<p><em>Hallel<\/em> is, well\u2014 Hallel. But where is <em>Hoda\u2019ah<\/em>? Look no farther than these two <em>pesukim<\/em>, for the <em>shoresh<\/em> for <em>Hoda\u2019ah<\/em> is repeated twice!<\/p>\n<p><em>Posuk<\/em> 27 is the most compelling. There, clearly showcased, is LIGHTING (using the <em>kal<\/em> form of the verb \u05d5\u05b7\u05d9\u05bc\u05b8\u05aa\u05d0\u05b6\u05e8 reminiscent of its parallel usage in B\u2019ha\u2019aloscha 8:2, &#8230;\u05d9\u05b8\u05d0\u05b4\u0596\u05d9\u05e8\u05d5\u05bc \u05e9\u05c1\u05b4\u05d1\u05b0\u05e2\u05b7\u05a5\u05ea \u05d4\u05b7\u05e0\u05bc\u05b5\u05e8\u05bd\u05d5\u05b9\u05ea ) as well as the <em>MIZBEI\u2019ACH<\/em>, both of which were re-dedicated by the <em>Chashmona\u2019im<\/em>, and both of which are referenced in our yearly Torah-reading for Chanukah!<\/p>\n<p>I rest my case. Hallel indeed includes the <em>remez<\/em> to Chanukah found within <em>Parshas<\/em> Emor!<\/p>\n<p><strong><em>A FEW LOOSE ENDS<\/em><\/strong><\/p>\n<p>What about the other two <em>parshios<\/em>\u2014the <em>Shulchan<\/em> and the <em>Mekallel<\/em>?<\/p>\n<p>The <em>Shulchan<\/em> is an easy one. If the <em>Menorah\u2019s<\/em> oil hints to Chanukah, then it is slam-dunk that the <em>Shulchan<\/em> hints at the <em>next<\/em> <em>yom tov midivrei sofrim<\/em>, Purim. As I note in another article (<a href=\"https:\/\/www.ou.org\/holidays\/one-coin-two-sides\/\"><em>One Coin\u2014Two Sides<\/em><\/a>), Chanukah and Purim represent a matched pair. Chanukah is the holiday of the Jew\u2019s <em>spiritual<\/em> survival in <em>galus.<\/em> (That\u2019s why it is an eight- rather than a seven-day holiday.) Purim is the holiday of the Jew\u2019s <em>physical<\/em> survival in <em>galus<\/em>, and is more properly represented by the <em>Shulchan<\/em>, which contains physical nourishment from HaShem on a weekly basis. Moreover much of <em>Megilas<\/em> Esther\u2019s narrative centers around sumptuous feasting and food.<\/p>\n<p>The Baal haTurim does not make mention of the <em>Shulchan<\/em> in reference to Hallel, nor do we recite it, nor is a <em>remez<\/em> easily found in <em>Kepitil<\/em> 118. In <em>Meseches<\/em> Eruchin 10b two reasons are given for the omission: 1) the public reading of the <em>Megilah<\/em> IS its Hallel; and 2) Hallel is not recited on miracles which occur outside the borders of <em>Eretz<\/em> Yisrael once the land had been conquered and settled. According to the <em>Gemarah\u2019s<\/em> first answer, there is indeed a <em>chiyuv<\/em> to recite Hallel on Purim; according to the second, there is not. Perhaps the Baal haTurim <em>poskins<\/em> like the <em>Gemarah\u2019s<\/em> second answer.<\/p>\n<p>The <em>Mekallel<\/em> is a bit harder.<\/p>\n<p>It may also be a bit fanciful, but I can\u2019t help noticing the similarity between \u05d4\u05b7\u05bd\u05de\u05b0\u05e7\u05b7\u05dc\u05b5\u05dc and \u05d4\u05b7\u05bd\u05de\u05b0\u05d4\u05b7\u05dc\u05b5\u05dc. When one sings God\u2019s praises he is a \u05bd\u05de\u05b0\u05d4\u05b7\u05dc\u05b5\u05dc. When one curses God he is a \u05de\u05b0\u05e7\u05b7\u05dc\u05b5\u05dc. Yet to go from one extreme to the other, one needs merely to extend the foot of the <em>hei<\/em>, to convert it to a <em>kuf<\/em>. Perhaps the Torah wishes to convey a teaching along those lines. Celebrate together with God&#8211; or\u2026<\/p>\n<p>Or perhaps there is another <em>yom tov midivrei sofrim<\/em> yet to come. <em>Bimos Hamoshi\u2019ach, bimheirah b\u2019yameinu.<\/em><\/p>\n<p>Earlier in the article I posited that perhaps <em>Ribono shel Olam<\/em> has His own holidays that He celebrates together with us: Shavuos and Shemini Atzeres. That was on the basis that 1) both holidays were eights\/eight equivalents; 2) neither has a fixed date on the human calendar in the way the <em>Chumash<\/em> presents them; and 3) neither contains any commandments for the individual Jew.<\/p>\n<p>Chanukah is an eight, It is <em>l\u2019maaleh min hateva<\/em>, and thus it \u2018belongs\u2019 to HaShem. Yet it is not like the other two such holidays. It has a set calendar date, and an associated <em>avodah<\/em>\u2014 the <em>mitzvah<\/em> of <em>Hadlakas Neiros<\/em>. It is in a category by itself\u2014almost as if it is both HaShem\u2019s holiday AND ours, celebrated as equal partners.<\/p>\n<p>And why not? That message is entirely consistent with the Chanukah story. In opposing the Greeks and recapturing the <em>Beis Hamikdash<\/em> and our own spiritual heritage, we demonstrated beyond any doubt how fervently we wished to partner with <em>Hakadosh Boruch Hu!<\/em><\/p>\n<p>So the next time you say Hallel <strong>OR<\/strong> light your Chanukah candles\u2014think about the <strong><em>totality<\/em><\/strong> of the <em>yomim tovim<\/em>.<\/p>\n<p>Consider how God\u2014 <em>Master of the Universe<\/em>\u2014 gives us a whole year full of <em>wonderful<\/em> holy-days, days in which He rejoices together with us.<\/p>\n<p>And more.<\/p>\n<p>Consider how God \u2014<em>\u05d0\u05b8\u05d1\u05b4\u05d9\u05e0\u05d5\u05bc \u05e9\u05c1\u05b6\u05d1\u05bc\u05b7\u05e9\u05c2\u05b8\u05de\u05b7\u05d9\u05b4\u05dd<\/em> \u2014 has His <em>own<\/em> holy-days\u2014 yet He exclusively invites <em>us<\/em> to celebrate together with <em>Him.<\/em><\/p>\n<p><em>\u00a0<\/em>And further, consider how we and God can truly share a holiday <em>b\u2019shutphus<\/em>, as equal partners so to speak, pursuing a shared goal.<\/p>\n<p>The two of us are inseparable.<\/p>\n<p><em>Always were. Always will be.<\/em><\/p>\n<p>And let your heart sing.<\/p>\n<p><em>Composed largely on the 5<sup>th<\/sup> of Sh&#8217;vat 5777, the 19<sup>th<\/sup> yahrtzeit of my mother, Bede Yaffe \u05e2\u201d\u05d4, Beila d&#8217;Raizia bas Baruch HaLevi<\/em><\/p>\n<p><em>\u00a0<\/em><em>A lesson that she lived and taught to me<\/em><\/p>\n<p><a href=\"#_ednref1\" name=\"_edn1\">[1]<\/a>\u00a0 Not so incidentally, the three types of <em>kedushah<\/em> imbuing the <em>mitzvos<\/em> of Vayikra are reflections <em>kaviyochol<\/em> of characteristics of <em>Hakadosh Boruch Hu<\/em>, Himself! See the excerpt of <em>Targum<\/em> <em>Yonusun<\/em> on the <em>Maaseh<\/em> <em>Merkovah<\/em> of Yeshiyahu quoted in the <em>davening<\/em> within the prayer of <strong>\u05d5\u05bc\u05d1\u05b8\u05d0 \u05dc\u05b0\u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df \u05d2\u05bc\u05d5\u05b9\u05d0\u05b5\u05dc. <\/strong>There Ben Uziel expands the phrase \u201cHoly, Holy, Holy\u201d sung by the angels to mean three separate domains of holiness, parallel to what are discussed above, <em>va\u2019akmal<\/em>:<\/p>\n<p>\u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d9\u05d5\u05b9\u05e9\u05c1\u05b5\u05d1 \u05ea\u05bc\u05b0\u05d4\u05b4\u05dc\u05bc\u05d5\u05b9\u05ea \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc: \u05d5\u05b0\u05e7\u05b8\u05e8\u05b8\u05d0 \u05d6\u05b6\u05d4 \u05d0\u05b6\u05dc \u05d6\u05b6\u05d4 \u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8: <strong>\u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1<\/strong> \u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0-\u05d5\u05b9\u05ea \u05de\u05b0\u05dc\u05ba\u05d0 \u05db\u05b8\u05dc \u05d4\u05b8\u05d0\u05b8\u05bd\u05e8\u05b6\u05e5 \u05db\u05bc\u05b0\u05d1\u05d5\u05b9\u05d3\u05d5\u05b9:<\/p>\n<p>\u05d5\u05bc\u05de\u05b0\u0592\u05e7\u05b7\u05d1\u05bc\u05b0\u0592\u05dc\u05b4\u05d9\u05df \u05d3\u05bc\u05b5\u05d9\u05df \u05de\u05b4\u05df \u05d3\u05bc\u05b5\u05d9\u05df \u05d5\u05b0\u05d0\u05b8\u05de\u05b0\u0592\u05e8\u05b4\u05d9\u05df:<\/p>\n<p>\u05e7\u05b7\u05d3\u05bc\u05b4\u05d9\u05e9\u05c1 \u05d1\u05bc\u05b4\u05e9\u05c1\u05b0\u0592\u05de\u05b5\u05d9 \u05de\u05b0\u05e8\u05d5\u05b9\u05de\u05b8\u05d0 \u05e2\u05b4\u05dc\u05bc\u05b8\u05d0\u05b8\u05d4 \u05d1\u05bc\u05b5\u05d9\u05ea \u05e9\u05c1\u05b0\u05db\u05b4\u05d9\u05e0\u05b0\u05ea\u05bc\u05b5\u05d4\u05bc \u00a0\u00a0\u00a0\u00a0\u00a0God is holy in the highest of the high heavens,<\/p>\n<p>the PLACE of His dwelling\/<em>Shechinah<\/em> = <em>Kedushas<\/em> <em>HAMAKOM<\/em><\/p>\n<p>\u05e7\u05b7\u05d3\u05bc\u05b4\u05d9\u05e9\u05c1 \u05e2\u05b7\u05dc \u05d0\u05b7\u05e8\u05b0\u05e2\u05b8\u05d0 \u05e2\u05d5\u05b9\u05d1\u05b7\u05d3 \u05d2\u05bc\u05b0\u05d1\u05d5\u05bc\u05e8\u05b0\u05ea\u05bc\u05b5\u05d4\u05bc \u00a0\u00a0\u00a0God is holy upon the Earth [the place of creations<\/p>\n<p>with\u00a0 physical BODIES],\u00a0 the work of His strength = <em>Kedushas<\/em> <em>HAGUF<\/em><\/p>\n<p>\u05e7\u05b7\u05d3\u05bc\u05b4\u05d9\u05e9\u05c1 \u05dc\u05b0\u05e2\u05b8\u05dc\u05b7\u05dd \u05d5\u05bc\u05dc\u05b0\u05e2\u05b8\u05dc\u05b0\u0592\u05de\u05b5\u05d9 \u05e2\u05b8\u05dc\u05b0\u0592\u05de\u05b7\u05d9\u05bc\u05b8\u05d0 God is holy in TIME, forever and ever = <em>Kedushas<\/em> <em>ZMAN<\/em><\/p>\n<p>\u05d9\u05b0-\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e6\u05b0\u05d1\u05b8\u05d0-\u05d5\u05b9\u05ea, \u05de\u05b7\u05dc\u05b0\u05d9\u05b8\u05d0 \u05db\u05b8\u05dc \u05d0\u05b7\u05e8\u05b0\u05e2\u05b8\u05d0 \u05d6\u05b4\u05d9\u05d5 \u05d9\u05b0\u05e7\u05b8\u05e8\u05b5\u05d4\u05bc:<\/p>\n<p>This concept actually follows axiomatically from <em>pesukim<\/em> such as :<\/p>\n<p><strong>\u05d9\u05d8:\u05d1<\/strong>\u00a0\u05d3\u05bc\u05b7\u05d1\u05bc\u05b5\u05e8 \u05d0\u05b6\u05dc-\u05db\u05bc\u05b8\u05dc-\u05e2\u05b2\u05d3\u05b7\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9-\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc\u00a0 \u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8 \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd \u05e7\u05b0\u05d3\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd \u05ea\u05bc\u05b4\u05d4\u05b0\u05d9\u05d5\u05bc\u00a0 \u05db\u05bc\u05b4\u05d9 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1\u00a0 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1-\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd: \u00a0\u00a0\u00a0and<\/p>\n<p><strong>\u05db:\u05db\u05d5<\/strong>\u00a0\u05d5\u05b4\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05dd \u05dc\u05b4\u05d9 \u05e7\u05b0\u05d3\u05b9\u05e9\u05c1\u05b4\u05d9\u05dd \u05db\u05bc\u05b4\u05d9 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4 \u05d5\u05b8\u05d0\u05b7\u05d1\u05b0\u05d3\u05bc\u05b4\u05dc \u05d0\u05b6\u05ea\u05b0\u05db\u05b6\u05dd \u05de\u05b4\u05df-\u05d4\u05b8\u05e2\u05b7\u05de\u05bc\u05b4\u05d9\u05dd \u05dc\u05b4\u05d4\u05b0\u05d9\u05d5\u05b9\u05ea \u05dc\u05b4\u05d9:<\/p>\n<p><a href=\"#_ednref2\" name=\"_edn2\"><\/a>[2] One could argue that the Torah\u2019s emphasis on the <em>Tamid<\/em>-continual- nature of the command earns it a place in the discussion of <em>Kedushas<\/em> Z<em>m<\/em>an.<\/p>\n<p>Perhaps, but that raises the question of why <em>other<\/em> <em>Tamid<\/em>\u00a0 commandments of the <em>Mishkan<\/em> were NOT included here, such as\u00a0 the <em>Tamid<\/em> offering from Shemos 29:39,\u00a0 and the <em>Ketores<\/em> service from Shemos 30:8<\/p>\n<p><a href=\"#_ednref3\" name=\"_edn3\"><\/a>[3] See previous endnote, given that the time frame is \u2018each Shabbos, eac h Shabbos\u2026 <em>Tamid\u2019<\/em><\/p>\n<p><a href=\"#_ednref4\" name=\"_edn4\"><\/a>[4]\u00a0 For Readers who wish to refresh their memory of the discussion there, the entire text of Ramban (who also quotes Rashi) is included below. Of interest, Ramban lived a single generation prior to the Baal haTurim; they were very nearly contemporaries!<\/p>\n<p><strong>\u05d7:\u05d1\u00a0 \u05d1\u05d4\u05e2\u05dc\u05ea\u05da<\/strong> &#8220;\u05dc\u05de\u05d4 \u05e0\u05e1\u05de\u05db\u05d4 \u05e4\u05e8\u05e9\u05ea \u05de\u05e0\u05d5\u05e8\u05d4 \u05dc\u05d7\u05e0\u05db\u05ea \u05d4\u05e0\u05e9\u05d9\u05d0\u05d9\u05dd? \u05dc\u05e4\u05d9 \u05e9\u05db\u05e9\u05e8\u05d0\u05d4 \u05d0\u05d4\u05e8\u05df \u05d7\u05e0\u05d5\u05db\u05ea \u05d4\u05e0\u05e9\u05d9\u05d0\u05d9\u05dd, \u05d7\u05dc\u05e9\u05d4 \u05d3\u05e2\u05ea\u05d5 \u05e9\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05e2\u05de\u05d4\u05dd \u05d1\u05d7\u05e0\u05d5\u05db\u05d4, \u05dc\u05d0 \u05d4\u05d5\u05d0 \u05d5\u05dc\u05d0 \u05e9\u05d1\u05d8\u05d5; \u05d0\u05de\u05e8 \u05dc\u05d5 \u05d4\u05e7\u05d1&#8221;\u05d4: \u05d7\u05d9\u05d9\u05da, \u05e9\u05dc\u05da \u05d2\u05d3\u05d5\u05dc\u05d4 \u05de\u05e9\u05dc\u05d4\u05dd, \u05e9\u05d0\u05ea\u05d4 \u05de\u05d3\u05dc\u05d9\u05e7 \u05d5\u05de\u05d8\u05d9\u05d1 \u05d0\u05ea \u05d4\u05e0\u05e8\u05d5\u05ea \u05d1\u05e7\u05e8 \u05d5\u05e2\u05e8\u05d1&#8221;, \u05dc\u05e9\u05d5\u05df \u05e8\u05e9&#8221;\u05d9 (\u05e8\u05e9&#8221;\u05d9 \u05e2\u05dc \u05d1\u05de\u05d3\u05d1\u05e8 \u05d7\u05f3:\u05d1\u05f3) \u05de\u05de\u05d3\u05e8\u05e9 \u05d0\u05d2\u05d3\u05d4. \u05d5\u05dc\u05d0 \u05e0\u05ea\u05d1\u05e8\u05e8 \u05dc\u05d9, \u05dc\u05de\u05d4 \u05e0\u05d9\u05d7\u05de\u05d5 \u05d1\u05d4\u05d3\u05dc\u05e7\u05ea \u05d4\u05e0\u05e8\u05d5\u05ea, \u05d5\u05dc\u05d0 \u05e0\u05d9\u05d7\u05de\u05d5 \u05d1\u05e7\u05d8\u05d5\u05e8\u05ea \u05d1\u05e7\u05e8 \u05d5\u05e2\u05e8\u05d1, \u05e9\u05e9\u05d9\u05d1\u05d7\u05d5 \u05d1\u05d5 \u05d4\u05db\u05ea\u05d5\u05d1 (\u05d3\u05d1\u05e8\u05d9\u05dd \u05dc\u05d2 \u05d9): &#8220;\u05d9\u05e9\u05d9\u05de\u05d5 \u05e7\u05d8\u05d5\u05e8\u05d4 \u05d1\u05d0\u05e4\u05da&#8221;, \u05d5\u05d1\u05db\u05dc \u05d4\u05e7\u05e8\u05d1\u05e0\u05d5\u05ea, \u05d5\u05d1\u05de\u05e0\u05d7\u05ea \u05d7\u05d1\u05d9\u05ea\u05d9\u05df, \u05d5\u05d1\u05e2\u05d1\u05d5\u05d3\u05ea \u05d9\u05d5\u05dd \u05d4\u05db\u05e4\u05d5\u05e8\u05d9\u05dd \u05e9\u05d0\u05d9\u05e0\u05d4 \u05db\u05e9\u05e8\u05d4 \u05d0\u05dc\u05d0 \u05d1\u05d5, \u05d5\u05e0\u05db\u05e0\u05e1 \u05dc\u05e4\u05e0\u05d9 \u05d5\u05dc\u05e4\u05e0\u05d9\u05dd, \u05d5\u05e9\u05d4\u05d5\u05d0 \u05e7\u05d3\u05d5\u05e9 \u05d4&#8217; \u05e2\u05d5\u05de\u05d3 \u05d1\u05d4\u05d9\u05db\u05dc\u05d5 \u05dc\u05e9\u05e8\u05ea\u05d5 \u05d5\u05dc\u05d1\u05e8\u05da \u05d1\u05e9\u05de\u05d5, \u05d5\u05e9\u05d1\u05d8\u05d5 \u05db\u05dc\u05d5 \u05de\u05e9\u05e8\u05ea\u05d9 \u05d0-\u05dc\u05d4\u05d9\u05e0\u05d5? \u05d5\u05e2\u05d5\u05d3: \u05de\u05d4 \u05d8\u05e2\u05dd \u05dc\u05d7\u05dc\u05d9\u05e9\u05d5\u05ea \u05d4\u05d3\u05e2\u05ea \u05d4\u05d6\u05d5? \u05d5\u05d4\u05dc\u05d0 \u05e7\u05e8\u05d1\u05e0\u05d5 \u05d2\u05d3\u05d5\u05dc \u05de\u05e9\u05dc \u05e0\u05e9\u05d9\u05d0\u05d9\u05dd, \u05e9\u05d4\u05e7\u05e8\u05d9\u05d1 \u05d1\u05d9\u05de\u05d9\u05dd \u05d4\u05d4\u05dd \u05e7\u05e8\u05d1\u05e0\u05d5\u05ea \u05d4\u05e8\u05d1\u05d4 \u05db\u05dc \u05d9\u05de\u05d9 \u05d4\u05de\u05dc\u05d5\u05d0\u05d9\u05dd! \u05d5\u05d0\u05dd \u05ea\u05d0\u05de\u05e8 \u05e9\u05d4\u05d9\u05d5 \u05d7\u05d5\u05d1\u05d4 \u05d5\u05e0\u05e6\u05d8\u05d5\u05d4 \u05d1\u05d4\u05dd, \u05d5\u05d7\u05dc\u05e9\u05d4 \u05d3\u05e2\u05ea\u05d5 \u05e2\u05dc \u05e9\u05dc\u05d0 \u05d4\u05e7\u05e8\u05d9\u05d1 \u05e0\u05d3\u05d1\u05d4 \u05db\u05de\u05d5\u05d4\u05dd \u05dc\u05d7\u05e0\u05db\u05ea \u05d4\u05de\u05d6\u05d1\u05d7 &#8211; \u05d2\u05dd \u05d4\u05d3\u05dc\u05e7\u05ea \u05d4\u05e0\u05e8\u05d5\u05ea \u05e9\u05e0\u05d7\u05de\u05d5 \u05d1\u05d4 \u05d7\u05d5\u05d1\u05d4 \u05d5\u05e0\u05e6\u05d8\u05d5\u05d4 \u05e2\u05dc\u05d9\u05d4! \u05d0\u05d1\u05dc \u05e2\u05e0\u05d9\u05df \u05d4\u05d4\u05d2\u05d3\u05d4 \u05d4\u05d6\u05d5, \u05dc\u05d3\u05e8\u05d5\u05e9 \u05e8\u05de\u05d6 \u05de\u05df \u05d4\u05e4\u05e8\u05e9\u05d4 \u05e2\u05dc \u05d7\u05e0\u05d5\u05db\u05d4 \u05e9\u05dc \u05e0\u05e8\u05d5\u05ea \u05e9\u05d4\u05d9\u05ea\u05d4 \u05d1\u05d1\u05d9\u05ea \u05e9\u05e0\u05d9 \u05e2\u05dc \u05d9\u05d3\u05d9 \u05d0\u05d4\u05e8\u05df \u05d5\u05d1\u05e0\u05d9\u05d5, \u05e8\u05e6\u05d5\u05e0\u05d9 \u05dc\u05d5\u05de\u05e8 \u05d7\u05e9\u05de\u05d5\u05e0\u05d0\u05d9 \u05db\u05d4\u05df \u05d2\u05d3\u05d5\u05dc \u05d5\u05d1\u05e0\u05d9\u05d5. \u05d5\u05d1\u05dc\u05e9\u05d5\u05df \u05d4\u05d6\u05d4 \u05de\u05e6\u05d0\u05ea\u05d9\u05d4 \u05d1\u05de\u05d2\u05dc\u05ea \u05e1\u05ea\u05e8\u05d9\u05dd \u05dc\u05e8\u05d1\u05d9\u05e0\u05d5 \u05e0\u05e1\u05d9\u05dd, \u05e9\u05d4\u05d6\u05db\u05d9\u05e8 \u05d4\u05d0\u05d2\u05d3\u05d4 \u05d4\u05d6\u05d5 \u05d5\u05d0\u05de\u05e8: &#8220;\u05e8\u05d0\u05d9\u05ea\u05d9 \u05d1\u05de\u05d3\u05e8\u05e9, \u05db\u05d9\u05d5\u05df \u05e9\u05d4\u05e7\u05e8\u05d9\u05d1\u05d5 \u05e9\u05e0\u05d9\u05dd \u05e2\u05e9\u05e8 \u05e9\u05d1\u05d8\u05d9\u05dd \u05d5\u05dc\u05d0 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(\u05d5\u05d9\u05e7\u05e8\u05d0 \u05db\u05d3 \u05d1): &#8220;\u05e6\u05d5 \u05d0\u05ea \u05d1\u05e0\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d5\u05d9\u05e7\u05d7\u05d5 \u05d0\u05dc\u05d9\u05da \u05e9\u05de\u05df \u05d6\u05d9\u05ea \u05d6\u05da&#8221;, \u05d5\u05d0\u05de\u05e8 &#8220;\u05e2\u05dc \u05d4\u05de\u05e0\u05d5\u05e8\u05d4 \u05d4\u05d8\u05d4\u05d5\u05e8\u05d4 \u05d9\u05e2\u05e8\u05d5\u05da \u05d0\u05ea \u05d4\u05e0\u05e8\u05d5\u05ea&#8221;, \u05e9\u05dc\u05d0 \u05d9\u05e2\u05e8\u05d5\u05da \u05d0\u05dc\u05d0 \u05d1\u05de\u05e0\u05d5\u05e8\u05d4 \u05d4\u05d8\u05d4\u05d5\u05e8\u05d4. \u05d5\u05d1\u05db\u05d0\u05df, \u05db\u05d0\u05e9\u05e8 \u05d4\u05e9\u05dc\u05d9\u05dd \u05dc\u05d4\u05d6\u05db\u05d9\u05e8 \u05d4\u05e7\u05de\u05ea \u05d4\u05de\u05e9\u05db\u05df, \u05d4\u05e9\u05dc\u05d9\u05dd \u05e2\u05d5\u05d3 \u05db\u05dc \u05d3\u05d9\u05e0\u05d9 \u05d4\u05e0\u05e8\u05d5\u05ea, \u05d5\u05e6\u05d5\u05d4 \u05e9\u05d9\u05d4\u05d9\u05d5 \u05e9\u05d1\u05e2\u05ea \u05d4\u05e0\u05e8\u05d5\u05ea \u05db\u05d5\u05dc\u05df \u05d3\u05d5\u05dc\u05e7\u05d5\u05ea \u05dc\u05d3\u05d5\u05e8\u05d5\u05ea \u05d0\u05dc \u05de\u05d5\u05dc \u05e4\u05e0\u05d9 \u05d4\u05de\u05e0\u05d5\u05e8\u05d4, \u05db\u05d0\u05e9\u05e8 \u05d4\u05d6\u05db\u05d9\u05e8 \u05d1\u05de\u05e2\u05e9\u05d4 \u05d4\u05de\u05e0\u05d5\u05e8\u05d4 &#8220;\u05d5\u05d4\u05e2\u05dc\u05d4 \u05d0\u05ea \u05e0\u05e8\u05d5\u05ea\u05d9\u05d4 \u05d5\u05d4\u05d0\u05d9\u05e8 \u05e2\u05dc \u05e2\u05d1\u05e8 \u05e4\u05e0\u05d9\u05d4&#8221;, \u05dc\u05d0 \u05d1\u05dc\u05ea\u05d9 \u05de\u05e0\u05d5\u05e8\u05d4, \u05d5\u05dc\u05d0 \u05d1\u05dc\u05ea\u05d9 \u05e9\u05d9\u05d0\u05d9\u05e8\u05d5 \u05db\u05d5\u05dc\u05dd \u05d0\u05dc \u05e2\u05d1\u05e8 \u05e4\u05e0\u05d9\u05d4. \u05d5\u05dc\u05d0 \u05d4\u05d6\u05db\u05d9\u05e8 \u05d1\u05e4\u05e8\u05e9\u05d4 \u05d4\u05d6\u05d0\u05ea &#8220;\u05d1\u05d0\u05d4\u05dc \u05de\u05d5\u05e2\u05d3&#8221;, \u05dc\u05dc\u05de\u05d3 \u05e9\u05d9\u05d4\u05d9\u05d4 \u05d2\u05dd \u05db\u05df \u05d1\u05de\u05e7\u05d3\u05e9. \u05d0\u05d5\u05dc\u05d9 \u05d9\u05d7\u05e9\u05d1, \u05db\u05d9 \u05d1\u05e2\u05d1\u05d5\u05e8 \u05e9\u05d0\u05d9\u05df \u05d7\u05dc\u05d5\u05e0\u05d5\u05ea \u05d1\u05d0\u05d4\u05dc \u05de\u05d5\u05e2\u05d3 \u05d9\u05e6\u05d8\u05e8\u05da \u05dc\u05d0\u05d5\u05e8\u05d4 \u05d4\u05d6\u05d0\u05ea, \u05d0\u05d1\u05dc \u05d1\u05de\u05e7\u05d3\u05e9, \u05e9\u05d9\u05d4\u05d9\u05d5 \u05e9\u05dd (\u05de\u05dc\u05db\u05d9\u05dd \u05d0 \u05d5 \u05d3): &#8220;\u05d7\u05dc\u05d5\u05e0\u05d9 \u05e9\u05e7\u05d5\u05e4\u05d9\u05dd&#8221;, \u05dc\u05d0 \u05d9\u05e6\u05d8\u05e8\u05da \u05db\u05df, \u05dc\u05e4\u05d9\u05db\u05da \u05dc\u05d0 \u05d4\u05d6\u05db\u05d9\u05e8 \u05d1\u05db\u05d0\u05df &#8220;\u05d1\u05d0\u05d4\u05dc \u05de\u05d5\u05e2\u05d3&#8221;.<a href=\"#_ednref5\" name=\"_edn5\"><\/a><\/p>\n<p>[5]\u00a0 Incidentally this Baal haTurim suggests a wonderful <em>peshat<\/em> for a puzzling point in the disagreement between <em>Beis <\/em>Hillel and <em>Beis <\/em>Shamai regarding the optimal, most-<em>mehudar <\/em>way for lighting Chanukah candles.<\/p>\n<p><em>Beis<\/em> Hillel opines to start with one candle and add nightly, based on the well known dictum of \u2018<em>Ma\u2019ale bikdushah v\u2019ein moridin<\/em>\u2019\u2014in matters of holiness we always add rather than subtract over time.<\/p>\n<p><em>Beis<\/em> Shamai states to start with eight and decrease by one every night, ending with one candle on the final night. Why? \u201c<em>K\u2019negged Parei haChag<\/em>\u201d\u2014parallel to the seventy bulls sacrificed throughout Sukkos, where each day subtracts one bull from the previous day\u2019s offering: 13-&gt;12-&gt;11-&gt;10-&gt;9-&gt;8-&gt;7. The most common understanding regarding the comparison between Chanukah lighting and the 70 bulls brought on behalf of the 70 non-Jewish nations emphasizes our hope that the dominion of those other nations should <em>wane<\/em> inversely to a <em>rise<\/em> in power and prestige of the Jews.<\/p>\n<p>But where did <em>Beis<\/em> Shamai come up with a comparison between the bulls of Sukkos and the Chanukah candles in the first place? On the surface there is very little basis for comparison!<\/p>\n<p>HOWEVER- the Baal haTurim\u2019s <em>semichus<\/em> makes perfect sense of the comparison\u2014for the whole subject of the Chanukah candles is derived from its close relationship to Sukkos in Parshas Emor! Both <em>Beis<\/em> Hillel AND <em>Beis<\/em> Shamai are <em>darshaning<\/em> the\u00a0 same <em>semichus<\/em>, but are focusing on different aspects!<\/p>\n","protected":false},"excerpt":{"rendered":"<p>To briefly review, in the first two parts of this article I advanced the central thesis that the yearly roster of the special holy-days listed in Vayikra chapter 23 within Parshas Emor might serve as an &#8216;organizer&#8217; for the kepitlach of Hallel. The seven special times of Emor are: (1) Shabbos; (2) Pesach; (3) Shavuos; [&hellip;]<\/p>\n","protected":false},"author":27421,"featured_media":51992,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[344],"tags":[],"class_list":["post-51991","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-chanukah"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v24.9 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Where Does Hallel Come From?\u00a0The Organization of Hallel and Parshas Emor - Part 3 - Jewish Holidays<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/where-does-hallel-come-from-the-organization-of-hallel-and-parshas-emor-part-3\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Where Does Hallel Come From?\u00a0The Organization of Hallel and Parshas Emor - Part 3 - Jewish Holidays\" \/>\n<meta property=\"og:description\" content=\"To briefly review, in the first two parts of this article I advanced the central thesis that the yearly roster of the special holy-days listed in Vayikra chapter 23 within Parshas Emor might serve as an &#8216;organizer&#8217; for the kepitlach of Hallel. 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Originally hailing from Memphis, TN, he studied under Rav Meir Belsky at The Yeshiva of the South. For the past three decades he has lived in Atlanta, GA, a place which has developed into a serious makom Torah within a single generation. His passion is to elucidate a deeper understanding of Tehillim through the application of a novel yet ancient system of textual and thematic analysis. He is the proud father of two wonderful children and ten grandchildren. He may be emailed at bmy7@yahoo.com. 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Originally hailing from Memphis, TN, he studied under Rav Meir Belsky at The Yeshiva of the South. For the past three decades he has lived in Atlanta, GA, a place which has developed into a serious makom Torah within a single generation. His passion is to elucidate a deeper understanding of Tehillim through the application of a novel yet ancient system of textual and thematic analysis. He is the proud father of two wonderful children and ten grandchildren. He may be emailed at bmy7@yahoo.com. 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