Chag Shavuot Sameach!!!

A Mount Sinai Wedding

Shavuot occurs fifty days after the first day of Pesach, and is the anniversary of our acceptance of the Torah at Har Sinai. On this day, we celebrate God's special gift to us, a code of moral and ethical conduct that has held us together as a nation for thousands of years.

During the time of the Holy Temple in Jerusalem, Shavuot was one of the three holidays for which the Torah Commands us to make a pilgrimage to the that Temple, bringing with us the first fruits of the new harvest.

The Torah introduces the momentous event of the giving of the Torah to the Jewish nation with the verse (Shemot 19), “On the third month from when the children of Israel left Egypt, on this day they arrived at the Sinai desert.”

Our Sages in the Pesikta ask: Why is it that the Torah was not given to the Jewish nation until the Third month (i.e. the month of Sivan, which is the third month according to the Torah’s calculation with the year beginning with Nissan)? Rabbi Levi explained this with a parable: Once, a king’s son became ill. When he was healed, his advisors wished to send him back to school immediately. The king said, “My son’s radiance did not yet return to him, how do propose that he learn? Let him enjoy himself with food and drink for two or three months and then he will return to his studies.”

So too, when the Jewish nation left Egypt, they were worthy of receiving the Torah. However, Hashem said, “they have not yet regained their radiance after the bondage of cement and bricks and they wish to receive the Torah? Rather, I shall allow my children to enjoy themselves by eating the Manna and quail and let them then receive the Torah during the Third month.”

Hashem performed a great kindness for us by giving us a true Torah and imbuing us with eternal life; however, within this kindness, Hashem performed another kindness for us by giving us the Torah only when we were physically healthy and capable of receiving it and not when we were in a frenzy immediately following our exodus from Egypt. Although Hashem could have performed a miracle and instantly strengthen the Jewish nation, we have already written in the past that Hashem wishes, as much as possible, to direct the world in a natural manner. It is for this reason that he waited almost three months for us until we were able to receive the Torah.

The Gemara (Sotah 14a) states: “The Torah begins with kindness and ends with kindness. The Torah begins with kindness, as the verse states, ‘Hashem made for the man and his wife leather tunics and he clothed them.’ The Torah ends with kindness, as the verse states, “And He (Hashem) buried him (Moshe Rabbeinu) in the valley.’”

Our Sages mean to teach us that just as we see that the Torah begins and ends with acts of kindness, this signifies that the entire Torah is the epitome of kindness. If the entire root of Torah is kindness, it follows that all of the Mitzvot of the Torah, include the detailed monetary laws, are all contingent on Hashem’s endless kindness. Indeed, Rabbeinu Moshe Chaim Luzzato (author of Mesillat Yesharim) writes that our entire service of Hashem in this world is because we wish to earn our reward and not only to receive it as a result of Hashem’s kindness. Thus, even when the Torah commands us regarding various methods of acquisition and other intricate monetary laws, this is a result of Hashem’s kindness to us, for He wishes us to gain possession of our material belongings so that one may enjoy the fruits of his labor.

It is for this reason that our Sages instituted that Megillat Ruth be read during the Shavuot holiday, for the theme of this Megillah is inherently kindness, as the verse states, “Naomi said: ‘May Hashem perform kindness with you, just as you have done with the deceased and with me.’”

However, the Megillah seemingly does not mention any other kindness that Ruth and her sister performed for their husbands other than the fact that they were married to them. Similarly, the verse later in the Megillah states, “Boaz replied and told her: ‘I have been told about everything you have done for your mother-in-law after your husband’s demise.’” This is quite perplexing, for Ruth did not do anything for Naomi as Naomi actually pleaded with Ruth to return to her land and her people while Ruth cleaved to Naomi for her own personal benefit. If so, how can such actions be considered acts of “kindness,” so much so that the verse states, “My daughter, you are blessed to G-d; your last kindness is better than your first”? Here too, Ruth went to Boaz for her own benefit; how can the verse call this kindness?

Our Sages (Pesachim 8a) teach us: “One who says, “I shall donate money to Tzedakah on the condition that my son lives,’ is considered completely righteous.” It seems that although one donated charity for one’s own benefit and not for the sake of Heaven, one’s actions are nevertheless accepted and appreciated by Hashem. Based on this, any action that one performs, even if one intends to do so primarily for one’s self, as long as others are gaining from this action as well and the individual does intend for others to benefit, one’s actions are considered those of kindness and charity.

Thus, if a grocer, bookseller, or bus driver do their work primarily for their own livelihood, nevertheless, as long as they also intend to benefit others and others do indeed benefit from their actions, they perform endless Mitzvot by doing so.

On the other hand, we must realize how much kindness we receive from others and how much gratitude we owe to those around us. This realization causes Hashem great satisfaction when we give back to others and perform acts of kindness with them.

The great kindness which Ruth performed for Naomi was that, ultimately, Naomi did not remain alone in the world. Similarly, the fact that she went and married Boaz was likewise considered a great act of kindness, for by doing so, she was a partner in establishing the illustrious dynasty of King David’s kingdom.

We customarily read Megillat Ruth on Shavuot in order to show that the basis of the Torah and its essence is pure kindness by learning, teaching, and observing the Torah’s laws. Indeed, the greatest kindness possible is teaching Torah to others, for by doing so, one shares the spiritual wealth Hashem has given the Jewish nation with others. Similarly, the Gemara states, “Rabbi Yehoshua ben Levi said: One who teaches his grandson Torah is considered to have transmitted the Torah to him from Mount Sinai, as the verse states, ‘And you shall make them known to your sons and your grandsons.” This applies when one teaches one’s grandson Torah. However, if one teaches Torah to others, even if Hashem has decreed a harsh decree, Hashem will annul it for this individual because of the spiritual wealth and abundance that one shares with others.

Laws of Shavuot

The Order of the Night of Shavuot

The widespread custom among the entire Jewish nation is to stay awake the entire night of Shavuot and immerse one’s self in Torah study until dawn. Indeed, the holy Zohar states: “The earlier righteous individuals would not sleep on this night and would toil in Torah and say, ‘Let us inherit a holy legacy for ourselves and for our children in both worlds.’” Similarly, the holy Zohar states: “All those who perform the order of rectification on this night and are glad about it shall be inscribed in the Book of Remembrance and Hashem shall bless them with seventy blessings and crowns from the upper realms.”

The Reason why we Customarily Stay Awake All Night

The Pirkei De’Rabbi Eliezer states: “Rabbi Pinchas says: The Jewish nation stood at Mount Sinai on Erev Shabbat with the men being prepared alone and the women being prepared alone. Hashem told Moshe, ‘Go ask the women of Israel if they are willing to accept the Torah, for men usually follow the decision of women,’ as the verse states, ‘So shall you say to the house of Yaakov,’ which refers to the women, ‘And speak to the house of Israel,’ which refers to the men. All answered as one, ‘Whatever Hashem has spoken, we shall perform and heed.’ That day the Jewish nation slept until the second hour of the day (approximately 7:00 am) at which point Moshe went around the camp of Israel awakening them from their sleep. He told them, “Awaken from your slumber! The groom has already arrived and is expecting his bride and is waiting for her in order to give them the Torah!”

Since at the time of the acceptance of the Torah the Jewish nation slumbered all night and Hashem needed to awaken them, we must therefore rectify this matter by staying awake all night long and immerse ourselves in Torah.

Women and the Order of the Night of Shavuot

Rabbeinu Yosef Haim of Baghdad writes in his book based on the Kabbalah that he was asked if it is proper for women to participate in the order of learning on the nights of Shavuot and Hosha’ana Rabba or not. He answers that the custom in his household is that the women do not recite the order of learning on the night of Shavuot and instead, they go to sleep. Although they are wise and righteous women who recite Tehillim and hold other learning sessions daily, nevertheless, according to Kabbalah it is not a good thing for women to stay awake on the night of Shavuot at all. He proceeds to support this from the words of the holy Zohar. Maran Rabbeinu Ovadia Yosef zt”l rules likewise. However, this does not apply to Hosha’ana Rabba; on the contrary, it is actually a good practice for women to stay awake all night long on the night of Hosha’ana Rabba like men.

Adorning the Synagogue and One's Home with Plants

The Rama writes (in his gloss on Chapter 494, Section 3) that it is customary to scatter plants throughout the synagogue and one's home on the holiday of Shavuot in commemoration of the joy of the giving of the Torah. Many Acharonim bring another source for this custom based on the Gemara in Masechet Shabbat (88b) which states that after every commandment uttered by Hashem, the entire world was filled with a fragrant smell, as the verse states, "His lips are like roses dripping with passing myrrh." It is likewise customary to lay tree branches in the synagogue and in one's home in order to hint to the Gemara in Masechet Rosh Hashanah (16a) that on Shavuot we are judged regarding the fruits of the tree.

Nevertheless, the Sefer Chayei Adam writes that Rabbeinu Eliyahu of Vilna discontinued this custom, for nowadays, non-Jews place tree branches in their homes during their holiday season. This therefore constitutes the prohibition of following the practices of non-Jews. On the other hand, Maran Rabbeinu Ovadia Yosef zt"l writes that the Gaon of Vilna writes that this constitutes the prohibition to follow the practices of non-Jews in accordance with his own opinion that this prohibition applies to all non-Jewish practices. However, according to Rabbeinu Yosef Cologne and many other Poskim who rule likewise, this prohibition applies only to those observed practices which have no reason behind them (for only then are we concerned about "Emorite ways" and the possibility of idolatrous rituals) or to those customs which are observed for immoral purposes and the like. However, if it is a custom which is observed for a specific reason, such as if a garment is worn by non-Jewish doctors in order for them to be recognizable as doctors, a Jewish doctor may follow this custom and wear the garment as well. Therefore, this custom may indeed be observed, for the custom of the Jewish people is law, especially when the custom in question is very ancient and quoted by our Sages.

Eating Dairy Foods

The Rama (ibid.) continues and writes that several communities have the custom to eat dairy foods on the day of Shavuot. Some Acharonim add that it is customary to eat milk and honey together as well, hinting to the acceptance of our holy Torah which is compared to milk and honey. Some explain that the reason for eating dairy foods on Shavuot is because when our forefathers were given the Ten Commandments, the rest of the Torah and its commandments were revealed to them as well (as Rav Sa'adia Gaon writes that all of the Mitzvot are included in the Ten Commandments). When the Jewish people returned to their homes after receiving the Torah, they did not find anything ready to eat besides for dairy items, for eating meat now involved much preparation including slaughtering the animal with a knife free of imperfections, removing the forbidden fats and sinews, salting the meat and washing it off as well as many other laws pertaining to the kosher dietary laws. They therefore made due with dairy foods; we eat dairy items in commemoration of this. Many other reasons are given for this custom.

Since Halacha prohibits eating dairy foods for six hours after eating meat, we therefore customarily eat the dairy foods first and only after washing one's mouth out in accordance with Halacha, i.e. by eating some bread and drinking some beverages, do we eat meat. One should eat meat on Yom Tov in order to fulfill the Mitzvah of joy of Yom Tov, as the Gemara in Masechet Chagiga (8b) states that one experiences true joy only by eating meat. One should likewise drink wine in honor of the joy of Yom Tov. One should nevertheless abstain from frivolity and unruliness, for we have only been commanded to experience a joy through which one will come to serve Hashem. One should rejoice by performing permissible actions, such as singing the praises of Hashem and his holy Torah. One must likewise try his utmost to learn Torah during the day of Shavuot as well. Maran zt"l writes that one should also learn from the Rambam's Sefer Ha'Mitzvot. It is also proper to recite Tehillim on this day, for the holiday of Shavuot marks the anniversary of the passing of King David.

Maran zt"l would say that it is not so beneficial to remain awake the entire Shavuot night studying Torah and then to sleep the entire day thereafter. Rather, one should only sleep for an hour or two in order to regain one's strength and then awaken and study Torah once again. Although this is indeed a tall order for most people, nevertheless, we can understand from the words of Maran zt"l that one should not many hours sleeping on this most awesome day and should dedicate as much time as possible to Torah study.

Gladdening the Needy

The Torah (Devarim 16) states: "And you shall be glad during your holiday; you, your son, your daughter, the Levi, the convert, the orphan, and the widow in your midst." One must therefore gladden the hearts of the poor, widows, and orphans during the holiday as well and this is a truly important obligation. One may fulfill one's obligation to do so by donating Tzedakah before the holiday so that the needy will have the necessary funds so that they can enjoy the holiday as well.

• We do not say Tachanun from the 1st through the 12th of Sivan

• When lighting candles, women make the blessing before lighting unlike Shabbat where the custom is to light and then recite the blessing.

• On the first night of Shavuot, kiddush should be recited after Tzet Hakochavim. When chag falls out on motzaei shabbat, the kiddush order is "Y'KNHZ" (Yayin, Kiddush, Ner, Havdala, Zmanim)

• A bit before midnight, one recites the bedtime Sh’ma excluding the blessing of Hamapil. After midnight one who was up all night, recites the morning blessings, skipping Al Netilat Yadayim. We recite Birkat Hatorah only after Amud Hashahar.

• It is customary to recite Tehillim on Shavuot as it is authored in part by David HaMelech who passed away on Shavuot.

• On the second day of chag, one can light candles, pray Arvit and make Kiddush after sunset. one does not have to wait until after night fall.