“Uveyom habikkurim behakrivchem mincha chadoshoh laHashem… Vehikravtem olah lerei’ach nichoach laHashem porim bnei vokor shnayim ayil echad shivah kevosim bnei shanah.

The Baal HaTurim notes that by all the olos written regarding the moados, the word olas is written choseir, whereas by Atzeres it is written molei. This is a remez that on the sixth of Sivan the Torah was given.

The matter requires biur. Why was this remez placed specifically in the olah of Atzeres and specifically in the korbanos of Parshas Pinchos? In Parshas Emor, the olah of Shavuos was already stated earlier, and such a remez should have seemingly appeared there.

It appears as follows.

In Parshas Pinchos, by the mussafim of all moados, it says, “Use’ir izim echad lechatos.” Yet, by Yom Habikkurim it says, “Se’ir izim echad lechaper aleichem,” and does not state “lechatos.”

The Daas Zekeinim and Chizkuni bring from the Yerushalmi: “By all korbanos, the word cheit is written, but by Atzeres it is not written. Hashem said to them, ‘Since you accepted upon yourselves ohl Torah, I consider it upon you as though you never sinned in your .’”

Likewise, the Pesikta says that Hashem said to Yisroel, “My children, read this parsha every year and I shall consider it upon you as though you are standing before Har Sinai and receiving the Torah, as it says, ‘Bayom hazeh ba’u Midbar Sinai.’”

Thus, the reading itself renews a certain maamad of Kabbolas HaTorah, and through that, it is ke’ilu lo chataseim miyemeichem.

However, this seems difficult, for in Parshas Emor the Torah says explicitly, “Va’asisem se’ir izim echad lechatos,” regarding the korbanos of Chag Habikkurim. If Atzeres is the day on which cheit is erased through kabbolas ohl Torah, why does the Torah there write lechatos openly?

The answer depends on a sharp chiluk.

The Daas Zekeinim asks why, in the Tefillas Mussaf of Shavuos, we do not mention two se’irim, since, in truth, there are two se’irei Atzeres, one in Emor and one in Pinchos.

He answers that the tefillah of Mussaf corresponds to the korban mussaf, and one of the se’irim was not a korban mussaf but was brought in the morning because of the shtei halechem.

Rashi also explains, “Eilu le’atzman ve’eilu le’atzman” — those of Emor come because of the lechem and those of Pinchos are the mussafim.

Hence, the se’ir of Pinchos is a din in chovas hayom, while the se’ir of Emor is bound to the korbanos haba’in al halechem.

The Gemara in Rosh Hashanah 6b teaches: “Atzeres is sometimes on the fifth, sometimes on the sixth, and sometimes on the seventh of Sivan.” If both Nissan and Iyar are molei, it is the fifth; if both are choseir, it is the seventh; and if one is molei and one is choseir, it is the sixth.

It follows that, essentially, the Yom Tov of Yom HaBbkkurim is not inherently fixed to the sixth of Sivan, but to the fiftieth day of the Omer. Only when one month is molei and one is choseir does it coincide with the sixth of Sivan.

This creates a fundamental distinction between the time of Kiddush Hachodesh al pi re’iyah and al pi cheshbon.

When they sanctified months by testimony, Shavuos could fall on the fifth, sixth, or seventh. But according to the fixed calculation, it always falls on the sixth, since the arrangement is always one molei and one choseir.

Thus, the inherent kedushas hayom of Yom Habikkurim is not necessarily Zeman Matan Toraseinu. Rather, under the cheshbon, they meet in one place.

The shittah of Rabbeinu Chananel and the Gaonim is that in the midbar, the months were not fixed by re’iyah, but by cheshbon.

Rabbeinu Bachya, in Parshas Bo (12:2), explains that the Ananei Hakavod covered them by day, and the amud ha’eish by night, so they never saw the sun or the moon. Therefore, the months in the midbar were set by calculation.

And in Menachos 45b, it is explicit that all korbanos written in Chumash Hapekudim, meaning Parshas Pinchos, were offered in the midbar. But the korbanos written in Toras Kohanim, meaning Parshas Emor, including the korbanos connected with the shtei halechem, were not offered in the midbar, since the Omer and shtei halechem come only from Eretz Yisroel.

Accordingly, the matter is illuminated.

The korbanos of Pinchos were already brought in the midbar. At that time, the months were fixed by cheshbon, and therefore Shavuos always fell on the sixth of Sivan, the very day of Matan Torah.

Hence, regarding those korbanos, the Torah can write “lechaper aleichem” and omit “lechatos,” because the korban is bound to the day of Kabbolas HaTorah, and once Klal Yisroel accepts ohl Torah, it is ke’ilu lo chataseim miyemeichem.

But the korbanos of Emor were not brought in the midbar. Their actual chiyuv began only after entering Eretz Yisroel, when the Ananei Hakavod had departed and Kiddush Hachodesh returned to re’iyah. Then Atzeres could be on the fifth, sixth, or seventh of Sivan.

Since that korban is not necessarily tied to the sixth of Sivan, it cannot be defined as the korban of the day on which Kabbolas HaTorah removes cheit. Therefore, the Torah there writes explicitly “se’ir izim echad lechatos.”

This also explains the Baal Haturim with great precision.

The remez that the Torah was given on the sixth of Sivan is placed specifically by “vehikravtem olah” in Parshas Pinchos, because those korbanos were offered in the midbar, when Shavuos always coincided with the sixth of Sivan. But by the olah of Parshas Emor, which was not brought in the midbar and belongs to the era of kiddush al pi re’iyah, there is no necessary identity between Chag Habikkurim and the sixth of Sivan. Therefore, the remez of “beshisha beSivan nitnah Torah” belongs only there, in the olas Atzeres of Parshas Pinchos.