Shavuot 5771 - Laws, Customs, and Insights
Rabbi Aryeh Citron
Shavuot, 5771
Laws, Customs, and Insights
Sponsored by Dr. Rita (Sara Rachel) Steiner in honor of her children; Joseph and Daniel who give her true Nachas
The Month of Sivan
Thursday, Erev Rosh Chodesh Sivan, June 2nd
The Shelah (Rav Yeshayah HaLevi Horowitz, 1565 – 1630) composed a prayer for parents to recite on this auspicious day. Click here for an image of this prayer: http://artscroll.files.wordpress.com/2010/05/prayer.pdf
Friday, Rosh Chodesh Sivan, June 3rd
On this day in the year 2448 (1312 B.C.E) the Jewish People camped opposite Mt. Sinai as one man with one heart.[1]
Sivan 1 – 12, June 3rd - 14th
No Tachnun
Tachnun is not recited (Supplicatory prayers that follow the morning and afternoon Amidah on most weekdays) during the first 12 days of Sivan.
The reason for this is that all of these days of are significant[2]. As follows:
· The first of the month is Rosh Chodesh
· The second of Sivan (Shabbat June 4th) is when G-d said: “You will be onto me a kingdom of princes etc.”[3]
· On the third of Sivan (Sunday, June 5th) the Jewish People were commanded not to ascend Mt. Sinai.[4]
· On the fourth and fifth of the month married couples were required to separate from their spouses in order to prepare to receive the Torah.[5] (This was a one-time commandment and does not apply nowadays, see below.)
· The sixth and the seventh of the month are the holiday of Shavuot, when the Torah was given.
· The eighth until the twelfth of the month were days when, in the Temple era, one could bring the Holiday sacrifices of Shavuot if they did not bring them on Shavuot itself.[6]
· Some resume saying Tachnun on the ninth of Sivan, while some have a custom (outside of Israel) not to resume until after the thirteenth.[7]
The Three days of Hagbalah (Sunday, Monday and Tuesday – June 5th, 6th and 7th)
· The three days of Hagbalah – the third, fourth, and fifth of Sivan – are the days that the Jews were forbidden to ascend the mountain before the giving of the Torah.[8]
· Some have the custom to permit taking haircuts at this time.[9] They consider that the mourning for the deaths of the students of Rabbi Akivah extends from Rosh Chodesh Iyyar until the 3rd of Sivan. The Chabad custom (based on the Arizal), however, is not to take haircuts until Erev Shavuot.[10]
· Those who do take haircuts during the three days of Hagabalah should wait until Sunday to do so and not take haircuts on Friday. This is because Friday is Rosh Chodesh and according to Rabbi Yehudah HaChasid it is not proper to take haircuts on Rosh Chodesh.[11]
· I have heard that it is permissible to listen to music during these days.
· It is not necessary for a husband and wife to separate during these days.[12]
Erev Shavuot (Tuesday May 18th)
· As on every Erev Yom Tov, it is proper to take a haircut (if one’s hair is overgrown) on this day.[13] One may also take a haircut on Monday night.[14]
· One should cut their nails on Erev Yom Tov (if they need cutting).[15]
· It is a good custom for men to immerse in the Mikvah on this day as the Jews did before they received the Torah.[16]
· One should not have blood drawn from themselves on this day (unless it is a medical necessity).[17]
· It is customary in many communities to decorate the synagogues and homes with greenery and flowers in order to remember the joy of the Giving of the Torah at which time Mount Sinai was full of foliage and greenery.[18]
· In addition, it is customary in many communities to put trees in the synagogues and homes. This reminds us that we are judged regarding fruits on this holiday and that we must pray in this regard.[19] Some say that this custom should not be followed today as it is reminiscent of the holiday of a different religion.[20]
· One should remember to provide the necessities of the Holidays for all those who are in need. Sufficient support should be provided so that the poor have enough to make Yom Tov in a comfortable and enjoyable manner. This is especially important regarding the Holiday of Shavu’ot, which is only two days and whose needs may therefore be overlooked. This Mitzvah benefits both the giver and the recipient.[21]
· If you would like to help poor families in the Miami area, please call me at 7863165934 or e-mail rabbi...@yeshivahcollege.org
Shavuot (Tuesday night June 7th – Thursday evening June 9th)
· Shavuot is the (birthday[22] and) Yahrtzeit of King David.[23]
· Shavuot is also the Yahrtzeit of the Ba’al Shem Tov. He passed away on Wednesday, the first day of Shavuot, 5520 (1760) and is interred in Mezhibuzh.[24]
o For theis reason, the Chabad Rebbes would tell stories of the Baal Shem Tov on Shavuot.[25]
· Whoever ponders the approach of Tosafot in his comment beginning "Torah etc..." (Shabbat 89a) will understand that the festival of Shavuot is an auspicious time on high. On that day G-d confounds the "supernal accuser" of Israel (Satan), similar to His confounding the accuser during Shofar-sounding on Rosh Hashana and on the holy day of the Fast of Yom Kippur.[26]
· Shavuot is an opportune time to achieve everything in improving Torah-study and avoda (service of G-d) marked by fear (awe) of G-d, and also to strive in teshuva (repentance) concerning Torah-study, without interference by the accusing Satan - just like the time of Shofar-sounding on Rosh Hashana and the holy day of the Fast of Yom Kippur.[27]
· Regarding the Holiday of Shavuot all opinions agree that one must celebrate with food and drink and it isn’t sufficient to study and pray.[28] This is to show that we are pleased and content that we received the Torah.[29]
· It seems from the Talmud that the weather of the following year can be predicted based on the weather of Shavuot.[30]
· There was a custom to begin the formal education of Jewish boys (cheder) on Shavuot. There was usually an accompanying ceremony which involved eating cake and eggs that had verses of the Torah written on them.[31]
First Night of Shavuot (Tue. Night June 7th)
· Although it is mitzvah to accept Yom Tov early, it is customary not to actually daven Maariv or recite Kiddush before nightfall on Shavuot. This in order to have counted forty nine complete days of the Omer before officially beginning Shavuot (the fiftieth day).[32]
· The evening service begins with Shir Hama’alot (page 161 in the new Chabad Siddur) and includes the Holiday Amidah (page 331).
· The Holiday Kiddush is on page 329.
· Grace after meals includes Ya’aleh Veyavoh (pg. 92) and a special Harachaman (pg. 95).
Studying Torah the Entire Night
· It is customary for men to remain awake and study Torah during the entire first night of Shavuot. This is to rectify the mistake of the Jews who overslept on the day of the receiving of the Torah,[33] and to help us prepare to receive the Fiftieth Gate of Understanding on the day of Shavuot.[34]
· The Arizal said that whomever does not sleep at all on this night but rather studies Torah is assured to live out that year and no harm will befall him.[35]
· The Arizal established a certain text to be studied on this night. It includes sections of the Tanach, Mishna, Zohar as well as the 613 Mitzvot. The text is known as the “Tikkun Leil Shavuot” (Tikkun means rectification). Even Torah scholars should say this text on this night.[36]
· If one cannot say the entire Tikkun, they should at least say the part that includes sections of the Tanach.[37]
· On who did not complete the Tikkun at night should do so on the next day.[38]
· Women do not need to say Tikkun. If a woman counted the Omer, some say it is proper for her to say the part of the Tikkun which includes the Tanach (bible).[39]
· Some are not particular to recite the Tikkun. Instead they study other parts of the Oral Torah.[40]
· It is proper to go to the Mikvah before dawn in order to prepare oneself to receive the Holy revelations of this day.[41] One should immerse four times.[42]
· According to the Arizal, one who stayed up the entire night may recite all of the morning blessings as usual despite the fact that he has not slept[43]. One should go to the bathroom before washing the hands and reciting the blessing “al netilat Yadayim.”[44]
· Some say that one should not say the blessings on the Torah themselves, but should rather hear them being recited by someone else and respond “Amen”. One who took a long nap on Erev Shavuot may certainly say these blessings in the morning. One may also have in mind when saying the blessing of Ahavat Olam (or Ahava Rabba) before the Shema of Shacharit that it should “count” as a blessing on the Torah. In this case, one should study some Torah immediately after the Amidah.[45]
· Some say that the blessing of “Elokai Neshama” and “Hama’avir Sheina” should similarly be heard from someone else.[46]
· If one wishes to continue studying Torah after dawn, they should first recite (or hear) the blessings of the Torah (as above).[47]
The First Day of Shavuot (Wed. June 8th)
· If one stayed up the entire night and may not be able to concentrate on their prayers, it is better that they nap for a few hours before praying.[48]
· In this case, one should recite the morning Shema before going to sleep.
· Many communities recite Akdamot at the beginning of the Torah reading of this day. This is a beautiful poem in Aramaic about the giving of the Torah. There is a disagreement as to whether it should be read before the blessing over the first Aliyah or after reading the first verse of that Aliyah. The preferred custom is to say it before the blessing on the Torah.[49]
· Although Akdamot is printed in the Chabad Siddur, it is not Chabad custom to recite them.[50] It is said that the Rebbe would recite them privately.
· In many communities the Book of Ruth is read publicly (without a beracha) on the second day of Shavuot. Chabad custom is to read it privately as part of the Tikkun.
· Many reasons have been given for the reading of this book on Shavuot. Several of them:
o Since King David was born and passed away on Shavuot (see above), we read the book about his lineage.[51]
o To teach us that the Torah is only acquired through suffering (voluntary relinquishing of Earthly pleasures).[52]
o Shavuot is a harvest festival and the Book of Ruth gives us a picture of the harvest, and how the poor were treated in the harvest season with sympathy and love.
The Ten Commandments
· The Lubavitcher Rebbe encouraged every Jewish man and woman to be present for the reading of the Ten Commandments. Parents should bring their children. Even babies (above the age of 30 days) should be brought (health permitting).[53]
· This is based on the Midrash[54] that says that when we read the Ten Commandments on Shavuot, it is as if we are receiving them again directly from G-d.
· It is customary in many communities to stand during the reading of the Ten Commandments while facing the Sefer Torah.[55] The Sefardic custom is to remain seated.[56]
The Haftorah of this day is referred to as “The Chariot of Yechezkel”. Because of its holiness, it is customary that the Rabbi of the community read it. One who reads this Haftorah together with the Ba’al Maftir, should stand up while doing so.[57]
Eating Dairy Foods
· It is customary to eat dairy foods on Shavuot. There are many reasons given for this[58].
· This is in addition to the general obligation to eat meat on Yom Tov.[59]
· The best way to accomplish both of these concepts is to first eat a dairy meal (or kiddush), recite the grace after meals, wait a half hour or an hour[60] and then have a meat meal.[61]
· The tablecloths should be changed between the two meals, and a new loaf of bread (if one is washing on both meals[62]) should be served.[63]
· It is customary for Ashkenazim to wait six hours after eating hard aged cheese before consuming meat.[64] This includes Parmesan and Swiss cheese.
· In some communities it is customary to eat a dairy meal on the night of Shavuot and a meat meal on the day of Shavuot.[65]
Second Night of Yom Tov (Wed. night June 8th)
· No preparation should be made for the (meal of the) second night of Yom Tov before nightfall.
· Women should wait until after nightfall before lighting candles.
· The candles should be lit from a preexisting flame.
· When lighting, one should be careful not wave out the match but rather one should put it down and allow it go out by itself.
· Those that say Yizkor should light a 24 hour candle at this time (from a pre-existing flame).
· The Bracha of She’hechiyanu is recited at candle lighting (by the women) or at Kiddush (by the man who makes Kiddush).
Second Day of Yom Tov (Thursday June 9th)
· Davening on this day includes Yizkor.[66]
· At the close of every Yom Tov The Lubavitcher Rebbe would lead a farbrengen (inspirational Chassidic gathering) that included singing the songs associated with (or composed by) the Ba’al Shem Tov, the Maggid of Mezritch and all of the Chabad Rabbes. This would serve as a bridge between the holiness of the Yom Tov, and the mundane time of the rest of the year.
Motzei Shavuot (Thursday night June 9th)
The Havdalah of this night does not include a candle or smelling spices.
Isru Chag (Friday June 10th)
One should eat an additional food dish on this day in order to celebrate it as a mini holiday.[67]
Times at a Glance
(All times are taken from Chabad.org and may be off by a minute or two depending on precise location)
Miami
Shabbat Parshat Naso (June 3rd)
Candle lighting: 7:51 p.m.
Shabbat ends: 8:48 p.m.
1st night Yom Tov; Tuesday night (June 7th)
Candle lighting: 7:52 p.m.
1st Day of Yom Tov; Wednesday (June 8th)
Dawn: 5:09 a.m
Earliest Talit: 5:36 a.m.
Sunrise: 6:28 a.m.
Latest Shema: 9:53 a.m.
Second night of Yom Tov; Tuesday night (June 8th)
Candle lighting and nightfall: 8:49 p.m.
Yom Tov ends (Thursday evening June 9th): 8:50 p.m.
Jerusalem
Shabbat Parshat Naso (June 3rd)
Candle lighting: 7 p.m.
Shabbat ends: 8:22 p.m.
Night of Yom Tov; Tuesday night (June 7th)
Candle lighting: 7:02 p.m.
Yom Tov Day; Wednesday (June 8th)
Dawn: 4:06 a.m
Earliest Talit: 4:37 a.m.
Sunrise: 5:33 a.m.
Latest Shema: 9:05 a.m.
Yom Tov ends (Wednesday evening June 8th): 8:25 p.m.
New York
Shabbat Parshat Naso (June 3rd)
Candle lighting: 8:03 p.m.
Shabbat ends: 9:12 p.m.
1st night Yom Tov; Tuesday night (June 7th)
Candle lighting: 8:06 p.m.
1st Day of Yom Tov; Wednesday (June 8th)
Dawn: 3:37 a.m
Earliest Talit: 4:17 a.m.
Sunrise: 5:25 a.m.
Latest Shema: 9:10 a.m.
Second night of Yom Tov; Tuesday night (June 8th)
Candle lighting and nightfall: 9:15 p.m.
Yom Tov ends (Thursday evening June 9th): 9:15 p.m.
Los Angeles
Shabbat Parshat Naso (June 3rd)
Candle lighting: 7:42 p.m.
Shabbat ends: 8:44 p.m.
1st night Yom Tov; Tuesday night (June 7th)
Candle lighting: 7:45 p.m.
1st Day of Yom Tov; Wednesday (June 8th)
Dawn: 4:10 a.m
Earliest Talit: 4:43 a.m.
Sunrise: 5:41 a.m.
Latest Shema: 9:16 a.m.
Second night of Yom Tov; Tuesday night (June 8th)
Candle lighting and nightfall: 8:47 p.m.
Yom Tov ends (Thursday evening June 9th): 8:47 p.m.
Chicago
Shabbat Parshat Naso (June 3rd)
Candle lighting: 8 p.m.
Shabbat ends: 9:12 p.m.
1st night Yom Tov; Tuesday night (June 7th)
Candle lighting: 8:03 p.m.
1st Day of Yom Tov; Wednesday (June 8th)
Dawn: 3:24 a.m
Earliest Talit: 4:06 a.m.
Sunrise: 5:15 a.m.
Latest Shema: 9:02 a.m.
Second night of Yom Tov; Tuesday night (June 8th)
Candle lighting and nightfall: 9:15 p.m.
Yom Tov ends (Thursday evening June 9th): 9:16 p.m.
Melbourne, Australia
Shabbat Parshat Naso (June 3rd)
Candle lighting: 4:51 p.m.
Shabbat ends: 5:51 p.m.
1st night Yom Tov; Tuesday night (June 7th)
Candle lighting: 4:50 p.m.
1st Day of Yom Tov; Wednesday (June 8th)
Dawn: 6:07 a.m
Earliest Talit: 6:34 a.m.
Sunrise: 7:30 a.m.
Latest Shema: 9:54 a.m.
Second night of Yom Tov; Tuesday night (June 8th)
Candle lighting and nightfall: 5:51 p.m.
Yom Tov ends (Thursday evening June 9th): 5:51 p.m.
[1] See Ex. 19, 1 and Rashi there
[2] Shulchan Aruch HaRav 494, 20
[3] Ex. 19, 6
[4] Ibid, 12
[5] Ibid, 10 - 11
[6] Siddur HaRav
[7] Shulchan Aruch HaRav, ibid, O.C. 131, 7 and Sha’arei Teshuva there. The thirteenth is the seventh day after the 2nd day of Shavuot which is treated (outside of Israel) as if it were the Biblical Yom Tov.
[8] Ex. 19, 12
[9] Shulchan Aruch HaRav 493, 6
[10] HaYom Yom 3rd of Sivan (“When people would take haircuts during the Three Days of Preparation, before Erev Shavuot, my father (the Rebbe Rashab) was not pleased.”
[11] Shulchan Aruch HaRav 260, 1 (It is interesting to note that Rabbi Yehudah HaChasid also writes not to cut ones nails on Rosh Chodesh. The Alter Rebbe, however, leaves out that point in his Shulchan Aruch (ibid) when he writes the laws of cutting one’s nails on Friday. It would seem that according to the Alter Rebbe, the mitzvah of cutting one’s nails on Friday supersedes the custom to not cut nails on Rosh Chodesh.)
[12] See Piskei Teshuvot 494, 8 that although some pious men did separate during these days, this is not necessary according to the Arizal.
[13] Shulchan Aruch HaRav 529, 1
[14] Piskei Teshuvot 493 note 94
[15] Mateh Efraim 625, 11
[16] Shelah, Masechet Shavuot
[17] See Shulchan Aruch HaRav, 468, 22, Shabbat 129b
[18] Rama 194, 2 and Mishna Berurah 10. See Ex. 34, 3
[19] Shulchan Aruch HaRav ibid 15
[20] See Mishna Berurah ibid in the name of the Gr”a
[21] Torat Menachem, 5743, vol. 3, pg. 1536
[22] Sha’arei Teshuvah 494, 7
[23] Yalkut Shimoni 735
[24] HaYom Yom, 7th of Sivan
[25] Sefer HaSichot 5704, 140
[26] Ibid 3rd of Sivan
[27] Ibid, 4th of Sivan
[28] Pesachim 68b
[29]Shulchan Aruch HaRav 494, 18
[30] See Bava Batra 147a
[31] Maharam quoted in Mordechai Shabbat, 369
[32]Shulchan Aruch HaRav ibid, 2
[33] Ibid, 3 Magen Avraham Beginning of 494
[34] See Zohar Parshat Emor. If one’s wife’s Mikvah night is on the first night of Shavuot, one should not nullify that mitzvah.
[35] Mishnah Berurah ibid, 1 in the name of the Shulchan Aruch Ha’Arizal
[36] Chida in Lev David, 31
[37] Kaf HaCahyim 494, 8
[38] The Previous Lubavitcher Rebbe, quoted in Kovetz Lubavitch, vol. 3, 35
[39] Ibid
[40] See Piskei Teshuvot 494, 3
[41] Kaf HaChaim ibid, 7
[42] Sha’ar HaKavanot of the Arizal
[43] See Shulchan Aruch HaRav 46, 7
[44] Mishna Berurah 494, 1 See note 52 in the new Shulchan Aruch HaRav Siman 4
[45] Mishna Berurah 47, 28
[46] Ibid, 46, 24
[47] Shulchan Aruch HaRav, 47, 2
[48] Sha’arei Halacha UMinhag, 1 pg. 110
[49] Shulchan Aruch HaRav 494, 7
[50] Sha’arei Halacha UMinhag 2, 168
[51] Sha’arei Teshuvah ibid, 7
[52] Shulchan Aruch HaRav ibid, 13
[53] Sha’arei Halacha UMinhag 2, pg. 168, Likuttei Sichot, vol. 23, pg. 251, 256
[54] Pesikta of Rav Kahane Chapter Bachodesh HaShlishi
[55] Sefer HaMinhagim, Chabad
[56] Kaf HaChaim, 494, 30 See also Teshuvot HaRambam 46
[57] Shulchan Aruch HaRav ibid, 6
[58] Shulchan Aruch HaRav ibid, 16
Among them:
A) After the giving of the Torah at Sinai, the Jewish people did not have kosher vessels or kosher meat so instead of taking the time to slaughter and salt the meat etc., they ate a dairy meal (Mishnah Berurah 494 12).
B) The two breads that one has with the two meals (if one has a meat and dairy meal) is reminiscent of the two loaves that were part of the Shavuot sacrifice.
C) The milk represents the purity of the Jewish people from the impurities of Egypt. This is because milk is produced by the body from blood which is also associated with the Niddah (menstrual) cycle) (based on Zohar Parshat Emor 97b).
D) The whiteness of milk represents G-d’s pure loving kindness. The Torah was given to us out of G-d’s boundless kindness (Benei Yissachar Chodesh Sivan 4, 5)
[59] See Shulchan Aruch HaRav 529, 4
[60] Chabad custom is to wait an hour between milk and meat. Many Ashkenazim wait one half hour. The Sefardic custom is simply to eat and drink something in between. There’s no specific time that one must wait.
[61] Rama 294, 3 Shulchan Aruch HaRav ibid See Y.D. Siman 88 and 89 with the commentaries there.
[62] According to the Rama (494, 3), it is proper to have bread at the meat meal as well
[63] Ibid
[64] See Y.D., ibid, Rama 2 and in commentaries there
[65] See Piskei Teshuvot 494, 11
[66] See Mishnah Berurah 494, 17 that whenever we say Yizkor on all the Holidays that we read Kol HaBechor. This reading includes the words: “the donation you can afford to give, according to how the Lord, your God, shall bless you” (Deut 16, 10). This alludes to the tzedakah one should pledge during Yizkor.
[67] Shulchan Aruch HaRav 429, 17