SHAVU'OT & SHABBAT PARSHAT NASO Halachic Times for Jerusalem Israel
Summer Time Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times. The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses. Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values - this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with). It is usually wise to "pad" the times
with a minute or two in the "play it safe" direction. E.g. Plag Mincha.
Better to finish Mincha a minute or two before the given time. But, better
to not light candles until a minute or two after the given time. With the Molad of Sivan early last Shabbat morning, the first opportunity for Kiddush L’vana (according to Minhag Yerushalayim) is Tuesday night, June 3rd (eve of the 4th of Sivan). There is a very prevalent practice to say K.L. on Motza’ei Shavuot (this year it would be Motza’ei Shabbat). “Strict” Minhag Yerushalayim people do not delay beyond the first op, weather permitting. But it is common for many people to wait for after Shavuot. [Fact is, a lot of people will almost always wait for Motza’ei Shabbat any month.] Motza’ei Shabbat also satisfies those who
a particular to wait for seven full days after the Molad. A TT reader asked about the frequency of
such an occurrence and if there could be more than 59 days in a row that
match between the two calendars. As mentioned earlier, when two 30 months (one Jewish month, one secular month) match up, then the following months will also match. There are only four 30-day months in the secular calendar. Thirty days hath September, April, June, and November - remember that? So when Sivan and June match, then Tammuz and July will also. Most recently before this year, this double match up happened in 5744 (19 years ago). Before that, it happened in 5733 (11 years earlier) and 5725 (19 years before 5744). The next time it’s scheduled to happen is 5809 (which is two 19-year jumps and an additional 8 years). Nissan-April (both 30 days) and Iyar- May also combine to the 59-day match up period. Most recent of those was 5755, and before that in 5736 (19 years ealier). The next one is scheduled for 5774 (19 years later) and then 46 years later in 5820. [The range of years referred to here is too short to determine patterns.] September-Elul is a matchup that cannot be followed by another match up, because Elul only has 29 days. The final possibility for a double match up is Cheshvan-November followed by Kislev-December. This will work only when Cheshvan has 30 days (which it doesn’t always have). In 5739 there was a double match up, but in 5758, Cheshvan had 29 days, so Kislev- December didn’t match up. Next scheduled double is 5788. The Cheshvan-November and Kislev- December match up, though, gives us a period of 60 days of synchronous dates. that’s the most there can be. Another interesting situation occurred in 5755 ('95) when Adar Alef matched February. They matched for 28 days and then March had a 2-day headstart on Adar Bet. Adar Bet has 29 days and March has 31, so Nissan and April matched up for their 30 days. This is followed by Iyar matching the first 29 days of May. That’s three months matched up within a 4-month period. That isn’t scheduled until 5850, 95 years later. (95 is five 19-year cycles.) One more possibility. When Tevet matches
up with January, Shvat starts two days before February. If February has 28
days, Shvat’s 30 days even things out so that Adar and March will match up.
If February has 29 days, the second match up won’t happen. This double match
up with a skipped month is scheduled for 5766. The question is often asked about the statement, If You had brought us near to Har Sinai, but not had given us the Torah, DAYEINU. How could that be? The purpose of being at Har Sinai was to receive the Torah. The answers given point to the experience of single-purposed unity upon our arrival at Sinai, as well as the miraculous aspects of the Sinai experience, aside from the Torah which we received there. Dayeinu not withstanding, the question is still a good question. The answer gives us pause to appreciate the special features and lessons of the Sinai experience, but the question itself must be acknowledged as making an important point: That the receiving of the Torah was the purpose of coming to Sinai. It was the purpose of getting out of Egypt in the first place. And the purpose of all the other events mentioned in the various lines of DAYEINU. And as we celebrate Shavuot, Z’man Matan Torateinu, we must reflect that no matter how many, many reasons we have to thank HaShem, is His “choosing us from all the nations, by giving us His Torah” that is THE ultimate cause of our eternal gratitude to G-d... because it is the ultimate reason that we exist as a nation and as individual Jews. Now let’s continue the thought by looking further in DAYEINU. The Torah was not the end of the story. The Torah has a G-d-given, preferred venue, that being, of course, Eretz Yisrael. The receiving of the Torah would certainly given us sufficient cause to thank G-d. DAYEINU. But there was more to come. Had He taken us into Eretz Yisrael and not built us the Beit HaMikdash, that too would have been sufficient cause to thank G-d. And those of us who are privileged to live in Israel must thank G-d every day - even with our less than perfect government. But that’s for a different Lead Tidbit. How are we to understand If You had brought us into Eretz Yisrael, but no Beit HaMikdash, DAYEINU. Again, it is certainly not enough. So much of our Jewish Life is lacking without the Beit HaMikdash. But there is sufficient cause to thank G-d for Eretz Yisrael, even without the Mikdash. But on the other hand, just like Har Sinai and the Torah, Eretz Yisrael and the Beit HaMikdash are not equal. For all that the Har Sinai experience gave us, its significance comes from the Torah which we received there. For all that Eretz Yisrael is to us, its significance comes from the fact that this is where the Torah is supposed to be lived and where the Beit haMikdash is supposed to stand. Eretz Yisrael withouot Torah, is like a body without a soul. The Torah is our soul. That soul is supposed to have a body. And that body is the People of Israel in the Land of Israel. And the Beit HaMikdash is the heartbeat of the body-soul entity. This in no way should be interpreted as
trivializing the significance of Eretz Yisrael. Without Torah learning and
observance and values, Eretz Yisrael spits us out. With Torah, with Eretz
Yisrael, and IY”H with the Beit HaMikdash, the People of Israel can achieve
the goal G-d set for us back in the proximity of Har Sinai - And you shall
be a kingdom of kohanim and a holy nation. Chag Samei'ach. Note: The starting age for a Levi's service is 30. In the Beit HaMikdash, there is no maximum age. In the Mishkan, however, since a Levi's work required carrying Mishkan components in addition to singing and guarding, there was a mandatory retirement age of 50 for the strenuous tasks. Also note that the family-branch of K'hat was counted and their tasks were enumerated at the end of Bamidbar. [Speculation: 20 p'sukim earlier looks like it might have been the originally intended beginning of Naso. Although Naso would be even larger than it is, Bamidbar would end on a "proper" note, rather than how it ends now.] Gershon's tasks include: the three coverings of the Mishkan - the Mishkan (intricately woven, multi-colored, first layer), the Ohel (goat's hair, woven middle covering), and the Michseh (outer covering of skins - ram & tachash); the curtain at the entrance of Ohel Moed (same weave as the Mishkan); the linen curtain material that surrounded the courtyard and the entrance curtain of the courtyard; the securing stakes and other related tools. Leviyim were to function only as instructed by the kohanim. The super- visor of family Gershon is Aharon's son Itamar. Question: Look over the list of that
which the Gershon family carried. Why isn’t the Parochet on the list? Answer
is on page 6. Don’t look there until you give up. The counts of the work-forces of Levi
came to: 2,750 for K'hat... [SDT] ...LA'AVOD AVODAT AVODA VA'AVODAT
MASA... Note the four words in a row with the same root. Rashi says the
Avodat Avoda (kind of a strange phrase) refers to playing musical
instruments. As far as Avodat Masa is concerned - the Gemara in Chulim
comments that only when there is heavy manual labor involved, then there is
an age limit for the Leviyim (as was mentioned above). And it seems that the
age limit of 50 was only for the carrying. In other words, a Levi was able
to continue serving in the Mishkan after 50, but only for SHIRA and SH'MIRA.
(Yet the count was only for Leviyim between 30 and 50. Hmm.) A person who sins is required to verbally confess (when repenting) [364,A73]. He/she must also make restitution (if money was involved) and pay a penalty to the victim. [SDT] Take a close look at the portion in
the sedra dealing with repentance. It speaks of a man or a woman sinning and
of THEIR (not his) requirement to confess and do T'shuva. It is often the
case that when an individual sins, others are somewhat responsible. Perhaps
a parent who did not educate the child properly. Maybe someone who made
stealing (for example) too easy and/or tempting. Does the society bear some
of the responsibility for a sinner's actions, because of misplaced emphasis
on the wrong values? A person is primarily accountable for his actions. But
the Torah's use of the plural, reminds us of our duty to develop an
environment of Torah values that will be conducive for all members of
society to enthusiastically follow a Torah way of life. This is part of KOL
YISRAEL AREIVIM ZEH BAZEH. So too, the fact that the death of a Kohen Gadol releases "inadvertent killers" from their cities of refuge, implies responsibility on the part of the spiritual leader of the people for the carelessness that leads to SHOGEG deaths.) Mitzva Watch Another way to explain why the mitzva of
T'shuva is not on Rambam's list of 613 is because it spans all mitzvot,
rather than being a specific mitzva on its own. In other words... The Torah
forbids eating non-kosher meat. If one violates these prohibition, he is
required to repent. Repentance is part of the mitzva prohibiting non-kosher
meat. So too for all mitzvot, positive as well as prohibitions. Bench after
a meal; if you don't, repent your non-fulfillment of this mitzva. T'shuva
can be viewed as a VAT tacked on to every other mitzva. As such, it does not
get counted on its own among the Taryag mitzvot. (The specific com- mand to
verbally confess as part of the T'shuva process does get counted among the
613, because it is specific). On the other hand, others disagree with Rambam
and DO count T'shuva as one of the 613. Some include VIDUI in the mitzva of
T'shuva and some count it separately. If a wife is unfaithful to her husband, and there is no proof of her adultery –or– if a man suspects his wife of unfaithfulness and it be unwarranted, he may formally warn her in front of witnesses not to be seen in the company of a particular man. This warning is a precondition to the whole topic of Sota. Suspicion alone, or even adultery per se, do not produce the conditions for Sota without a formal warning by the husband. Once the warning is issued, it is a mitzva (requirement) to proceed with the Sota-process [365,A223]. The husband must bring his wife to the kohen at the Beit HaMikdash. A barley-meal offering is brought. No oil [366,L104] or spice [367,L105] is used with it, since the issue at hand is so serious and unpleasant before G-d. The kohen prepares a potion consisting of water from the Kiyor (the washing basin in the courtyard of the Beit HaMikdash), earth from the floor o fthe Mikdash, and the dissolved writing of this portion of the Torah. The kohen administers an oath to the woman asking her to swear to her innocence, if that be the case, or to admit her guilt. The woman is warned of serious adverse effects of the potion which she will be given to drink, if in fact she has committed adultery, and of the favor- able consequences of the potion if she is innocent. The seriousness with which the Torah treats the issue of Sota is motivated by G-d’s desire (so to speak) to bring harmony between husband and wife (when feasible) and the notion that doubt is extremely detrimental to a relationship. G-d, so to speak, permits (nay, requires!) His Name to be written and erased in order to advance the cause of marital harmony. There are many details, too numerous to include here, concerning the conditions necessary for the Sota- process to go though to its end. In other words, there would be many situations when the oath and potion would not be used. One interesting and serious warning for today. The first part of Sota, namely the warning in front of witnesses, applies today, even without a Beit HaMikdash. If a man were to give the Sota-warning in front of witnesses today, and his wife subsequently is seen alone with the man named in the warning, he would be duty-bound to bring his wife to the Beit HaMikdash (a slight problem today, unfortunately) and he would be prohibited from having relations with her until then. Big problem. Easy solution: don't do the first part, no matter what the situation. This is one of several examples of a mitzva that can only partially be fulfilled today, but nevertheless, the part that can be done, does apply. And often creates problems in the inability to follow through. A man or a woman may make a Nazirite vow to G-d. This is usually, but not always, for a period of one month. A Nazir is forbidden to drink wine [368,L202], eat grapes [369,L203], raisins [370,L204], grape seeds [371, L205], and grape skins [372,L206]. A Nazir may not cut his hair [373,L209], but rather must let his hair grow long [374,A92]. A Nazir may not come into contact with a dead body [375,L208], nor become ritually defiled even from the bodies of a close relative [376, L207]. The Chinuch explains why the restriction of ritual impurity is greater for a Nazir than for a Kohein. Since a regular Kohen is born with restrictions of ritual purity, it would be unfair to forbid him to be in contact with the body of one of his close relatives. His grief might be too great to handle that level of prohibition. But a Nazir voluntarily accepts his restrictions, knows what he is getting himself into (as would a candidate for Kohen Gadol), and therefore he can be restricted from contact with the body of even his own mother. If a Nazir does become defiled, he must purify himself (following 7 days of defilement), shave his hair, bring 2 doves and a lamb as korbanot, and begin his period of Nazir anew. When a Nazir successfully concludes the term of his vow, he brings 2 lambs and a ram plus various types of flour-oil offerings and wine for libation [377, A93]. Included with these korbanot is a sin offering. (This implies that it is not entirely proper for one to accept upon himself a Nazirite vow. The Torah often provides extreme measures for one who feels he must live a stricter life in order to correct certain shortcomings, but still reminds us that it is not a preferable way of life.) Part of this mitzva is for the Nazir to shave off his hair, which is put into the fire under his korban. Afterwards, he may drink wine. Mitzva Watch Next, the Torah presents the "three-fold
blessing" which forms the text of "Birkat Kohanim". (We also say these
p'sukim every morning as part of Birchot HaTorah, and we "borrow" the bracha
for our children on Leil Shabbat, even though we are not all Kohanim.) When
the kohanim pronounce this blessing, G-d will bless them and the people of
Israel. Birkat Kohanim is a mitzva upon kohanim, daily [378,A26]. On the day the Mishkan was completed, it and its furnishings, altar and its utensils, were anointed and sanctified. The tribal leaders gave to the Mishkan 6 wagons and 12 oxen, two to pull each wagon. The wagons were to be distributed to the Leviyim proportional to the tasks of the different families. Gershon received two wagons and four oxen. Merari received four wagons and eight oxen (because their loads were considerably heavier and bulkier). No wagons were given to K'hat, since they were responsible for the sacred articles which had to be carried by shoulder. That the Aron was to be carried on the shoulders of Leviyim from family K'hat is a mitzva [379,A34]. Next follows 12 portions of 6 p'sukim
each, which are practically identical. Each portion contains the name of a
tribal leader and a description of the gifts of gold and silver vessels and
animals for sacrifices that were presented on one of the twelve days of
dedication of the Mishkan. Nachshon b. Aminadav of Yehuda was the first to
present his gifts. The leaders of Yissachar, Zevulun, Reuven, and Shimon
presented their gifts on the 4 following days. Although the gifts are
identical, there are sources that teach that each leader brought his gifts
with special kavanot and symbolisms unique to his tribe. The laws of discrepancy in price generally deal with a situation where a product is sold in all or most of the markets in the community, including the store where the sale is taking place, within a certain price range. The price is not marked on the item that the buyer wishes to purchase. The buyer asks the seller how much the item costs, and the seller, realizing that the buyer is entirely unfamiliar with the price of the item, quotes a price higher than the market price he charges other customers. Or the buyer who has priced the item in other stores knows the price but the seller has not had a request to sell this item for a long time; he does not realize the normal market price, and quotes a price lower than normal. Or, as may often be the case, both parties make an honest mistake as to what the price should be, and later discover the normal market price range. For example, a clerk in a clothing store places an erroneous price tag on a suit, whether higher or lower than the market price in that store, and the price, as marked, is paid by the customer. Later, the buyer and/or the seller discovers the error. The laws of fraud, overreaching, and discrepancy in price are based on the negative commandment in the Torah verse quoted above. This command is part of the large class of negative commandments not to rob. There is no punishment administered when this commandment is violated since it lends itself to rectification by returning the overage or underage charged or rescinding the transaction. One is not flogged for violating a negative command- ment, if he is liable to pay compensation (Rambam Laws of Sanhedrin 18:2). The commandment is to not overcharge or benefit from the undercharge by any Jew, male or female, whether in selling or buying. The law is violated if there is a discrepancy in price, whether in favor of the seller or the buyer. There is an obligation on each of the parties to notify the other if he is aware of the discrepancy in price. The buyer must tell the seller that he is undercharging; the seller must notify the buyer that he is overpaying. If one fails to do so, he violates the Torah commandment. The law is violated even if the discrepancy in price is less than the smallest coin in the realm, such as a penny in America (or 5 agorot in Israel). The wronged party may not bring a lawsuit to recover the discrepancy in price if the discrepancy in price is less than a penny, but the transgression is nevertheless present. The Rabbis of the Mishnah and the Talmud, and the codes, commentaries, and responsa literature dis- cuss a variance from "the price." The Rabbis of the Mishnah and Talmud determined that: (1) If the discrepancy from "the price"
is exactly one-sixth, the sale is effective but the benefiting party;
whether the seller or the buyer, will have to reimburse the wronged party
for such one-sixth variance. A seller is permitted to sell his merchandise at a price lower than the normal market price in order to entice customers into his store. Very often there may be local laws that set price ceilings on goods sold (as distin- guished from fixed prices), and the Beth Din will have to examine their application in the halachah in setting the normal market price. If a person sells real estate or notes of indebtedness, the laws of discrepancy in price do not apply to the transaction, and any over-charge is not recoverable in Beth Din. The amount of overcharge is not relevant; it is not recoverable. There is also authority that states that the laws of discrepancy in price do apply to real estate and notes of indebtedness if the discrepancy in price exceeds one-half of the normal market value of the real estate or the note of indebtedness. The fact that the laws of discrepancy in price do not apply in these cases does not mean that the seller or buyer of real estate or notes of Indebted- ness can overcharge or underpay. The violation of the Torah verse is appli- cable, and thus it is forbidden, except that the violation may not be sued upon in Beth Din The subject matter of this lesson is more
fully presented in Volume VII Chapters 227 of"A Restatement of Rabbinic
Civil Law" byE. Quint, published by Jason Aronson, Inc. and on sale at local
Judaica bookstores. "According to the view that the world was created in Tishrei, Hevel lived from Sukkot to Chanuka; according to the view that the world was created in Nisan, Hevel lived from Pesach to Atzeret [Shavuot]. According to either opinion, he lived no more than fifty days" (Bereshit Rabba on Bereshit 4:3). One notable point in this Midrash is the significance of fifty days, common to both opinions, and its connection to Shavuot. Another interesting point is that the Midrash does not relate at all to the conflict between Kayin and Hevel; it relates only to the lifespan of Hevel himself. It seems that there was something about Hevel's own actions that doomed his subsistence beyond fifty days. As we have written before, the fifty-day omer period is basically devoted to the perfection of our personal qualities, or “midot”. We can see this in several ways. Specifically at this time of year we study Pirkei Avot, which relates especially to personality improvement; we mourn the passing of the students of Rabbi Akiva who didn’t act thoughtfully towards each other. Even the number seven, which is the basis of the seven-times-seven day period of Omer, generally symbolizes completeness at the level of our personal characteristics; this compares with the number ten, which represents a higher level of perfection which includes our higher faculties. So the introspection of the period of the sevens-based Omer period is focused on our personal qualities, in contrast with the Ten Days of Repentance, where there is much more emphasis on strengthening Torah study and Torah observance. The contrast is hardly surprising, since the Omer period corresponds to the period between the Exodus and the revelation on Mount Sinai, a time when the Torah had not been given and so our spiritual elevation could not have been through Torah. Since it is specifically the Torah that enables us to infuse everyday life with sanctity, the spiritual perfection which precedes Torah requires a certain degree of renunciation of this-worldly experience. It seems that this renunci- ation was the unique characteristic of Hevel. According to the Ramban, his very name signifies that earthly posses- sions are hevel – vapor and vanity (Ramban on Bereshit 4:2). And Rashi explains that the reason he occupied himself with flocks, instead of produce, was because the earth was cursed, therefore Hevel distanced himself from it (Rashi on Bereshit 4:2). This approach to the world is appropriate prior to the giving of the Torah. Without Torah, earthly existence is cursed; it is only the Torah that enables us to elevate and sanctify it. After the curse of the earth, G-d made mankind garments of leather (Bereshit 3:21), recalling shoes which separate us from the earth. (See Likutei Halakhot Breslav law of Yibum.) But when HaShem spoke to Moshe at Mount Sinai, he ordered him to remove his shoes (Shemot 3:5). The power of Torah, as signified by Sinai, is to sanctify the earth, meaning we no longer need to separate ourselves from it. One powerful expression of this potential for elevation is the offering of a sacrifice, which involves elevating the sacrifice and bringing it close to G-dliness. One word for an altar is "bamah", meaning "high place", and the root of korban, sacrifice, is "karev" meaning close. It is noteworthy that the kohanim in the Temple were forbidden from wearing shoes due to the sanctity of the place. While the sin of Adam and Chava brought death into the world and cursed the earth, this curse was not meant to be permanent. Indeed, our Sages tell us that this curse was removed at Mount Sinai. The “ketz” or “end of days” (Bereshit 4:3; according to the Midrash, fifty days) indicated to Kayin and Hevel that they were to bring sacrifices; it signified that the time had come to move beyond the stage of renunciation of worldliness, transcending it by mov- ing forward to the stage of elevation of worldliness as embodied in the act of sacrifice. Hevel, however, was not suited to this new reality; his entire being was attuned to adapting to the cursedness of the material world, and he was unable to transcend this curse. For this reason he did not live beyond fifty days, the period of earthly perfection, and so died on Shavuot, the day of earthly elevation. Kayin, as we have pointed out before, made the opposite mistake - believing that at the current level of humanity it is possible to elevate all aspects of the material world. Like Esav who spoke of tithing salt and straw (see Rashi on Bereshit 25:28), he thought that he could bring a sacrifice from mediocre produce. This point of view fails to make the appropriate distinction between more and less elevated aspects of the world and leads to exaggerated mercy which finds practical expression in cruelty, a notable characteristic of both Kayin and Esav. The challenge of Shavuot is to move
beyond the earthly qualities that we try to perfect during the Omer period
and move to a new, transcendent Torah outlook, recognizing that the curse of
the earth can be remedied by the giving of the Torah. At the same time, we
acknowledge that the curse of the earth has not been removed entirely, and
we need the specific guidance of the Torah to inform us exactly how to
distinguish among the unholy, the potentially holy, and the holy. Rabbi Meir authors a popular weekly
on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on
everyday ethical dilemmas in the workplace. The column is a joint project of
the JCT Center for Business Ethics, Jerusalem College of Technology - Machon
Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own
Qs — www.jewishethicist.com or www. aish.com Q Usually a man gives his fiancée a nice,
expensive engagement ring well before their wedding. I understand that it
has no religious significance. The wedding band is religiously required to
be standardized (gold, no stones, etc.). Religiously, is there any problem
with giving the eventual wedding band as an engagement ring and using it as
a wedding band in the ceremony and waiting until after the wedding to buy
the nicer, more expensive ring with stones? To effect the marriage, the groom has to present the bride with something of value, which he owns (Even Haezer 28). So at first glance, if you will have already given the wedding band as a present, it is your fiancée's, not yours. On the other hand, she could transfer ownership back to you before the wedding. The question is raised elsewhere (Gittin 20b), if when one gives an object to another with the under- standing that he will soon be getting it back, whether he has intent for a full kinyan (transfer of ownership). In the final analysis, almost all agree that the transfer works (see Pitchei Teshuva 28:28; Otzar Haposkim, ad loc.). It is even better if your fiancée would state explicitly that she is aware of the issue and has full intent to give the band as a full present or if she would sell it to you. But as this needs to be done with halachic care, it is a little bit "asking for trouble" and is frowned upon by some poskim (see Hanisuim K'hilchatam 7:18). One could also raise questions about how it looks that a single woman is walking around with a classic wedding band, which is usually a sign of marriage, not engagement. This situation touches on a halachic topic known as sivlonot. The details are both complicated and fluid, depending on local practice (see Kiddushin 50b and Even Haezer 45), but this is the basic idea. In some of the situations that a fiancé gives his fiancée gifts, we need to be concerned that she is already married to him. This can be for one or both of the following reasons. The giving of the gifts can serve as kiddushin (initial stage of the marriage process) which does not have to be with a ring or under a chupa to take effect. It can, alternatively, be a sign that at some time in the past, he must have done kiddushin (or else he wouldn't have given her those presents). Based on a variety of factors, this fear basically doesn't apply in modern-day society (as reported already many hundreds of years ago- see Shulchan Aruch, Even Haezer 45:2). However, one could raise the issue that, in our days and places, a certain type of ring, which we call a wedding band, is indeed a very strong sign of marriage, and one could claim that the almost forgotten laws of sivlonot would apply to such a case. So again, it may be "asking for trouble" for an engaged woman to receive from her fiancé that which is normally a sign of her being married. In truth, we feel that both issues are
surmountable, and it is the job of a rabbi to solve problems. However, it is
also the job of rabbis to have things run smoothly so that problems are kept
to a minimum and there are not grounds for aspersions to be cast, even
incorrectly. Everyone rightfully prefers that their wedding process be valid
without any questions existing. So, unless there is some type of unusually
pressing situation that we are not aware of, we strongly suggest that you
should not give a wedding band until the wedding. In case of need, you can
discuss the matter with your officiating rabbi, who can decide what to do
based on the circumstances. (Allow us a practical suggestion. If you don't
want to get an expensive "engagement" ring now, you should be able to give
another less expensive piece of jewelry other than a wedding band). As he was eating, the visitor heard someone shuffling painfully into the sukkah. When he looked up, he saw R’ Chaim Ozer. The man protested that R’ Chaim Ozer should not had troubled himself in his condition. R’ Chaim Ozer replied, “It’s true that I’m exempt from being in the sukkah, but I still have the obligation of Hachnasat Orchim — being hospitable to one’s guests. It’s not very hospitable to have one’s guests eat alone. “Furthermore”, said R’ Chaim Ozer, “I have a clear proof that my pain does not excuse me from Hachnasat Orchim, for we are told that on the third day after Avraham’s Brit Mila, when the pain was most severe, he ran to fulfill the mitzva of Hachnasat Orchim. ### [3] Candle by Day Sota, a chapter dealing with suspicion, is calling upon us to value the con- trasting value: loyalty and fealty. The Sota ordeal plays a role similar to the role of the list of penalties proscribed in the Torah for various transgressions. The purpose is to demonstrate the seriousness and magnitude of acts that affect not only the individual, but the family, society and nation as a whole. Nazir, asceticism in pursuit of sanctity, is highlighted in order to project the idea of man's ownership and responsi- bility of his own actions. It is man, on his own initiative, who takes a step in order to raise his spiritual level. Sota, is society's response to marital
discord and suspicion while Nazir is the individual's initiative, in
response to earlier failings. Both issues are instilling strength by
maintaining that both society and the individual have the ability of
controlling their moral destiny even in situations where there are failures
and setbacks. And so, it is very appropriate that after highlighting Sota, society's response to suspicion, and Nazir, the individual obligation of moral responsibility, the Torah then provides us with the blessing for the Nation: V'YISHM'RECHA - security, VICHUNEKA - educational and moral enhancement, and SHALOM - peace. The Almighty provides us with security
and peace when we take responsibility as individuals and as society for our
own ethical and moral behavior. Moral initiative and consistency are the
building blocks of the Jewish Nation and its success. Israel today, in
search of security and peace, is able to rely on the very clear prescription
set out in Parshat Naso. Our prayers in Israel are consistently for V'YASEIM
L'CHA SHALOM. Perhaps Ruth's earnest and sincere efforts to imbibe the Jewish way of life in the face of terrible adversity (in particular, her Moabite origins) sets the tone by which, on Shavu'ot, we should relive our acceptance of the Torah, as it were. In passing, we might thus address the question of our proper attitude towards the Ger, the proselyte to Judaism. Rav Zeira (Midrash Rabba, Ruth) teaches that the central theme of the Megila is the reward earned for acts of Chessed, good deeds that go beyond the call of duty. Ruth, it seems, ignites the 700-year dormant mida of Chessed inherited through Lot from Avraham (Sefer Hatoda'ah). Thus, despite her questionable background, her modest and caring attitude towards her destitute mother- in-law Naomi inspires every Jewish heart. Now, says the Midrash: All three main characters in Megilat Ruth displayed Chessed: "Boaz did his part, Ruth did hers, and Naomi likewise. - Said Hakadosh Baruch Hu: 'Now it is time that I did My share!'" What a beautiful lesson to learn! "How were the Bikurim set aside? A man descends to his field (or orchard) and sees a fig which has begun to ripen early, or a cluster of grapes which has begun to ripen or a pomegranate which has begun to ripen, he binds it with a piece of reed-grass and says, 'These fruits are for Bikurim.'" The farmer earmarked fruit for Bikurim long before they matured. Teferet Yisrael comments that the Mishna did not list the maturing fruit in the order enumerated in the Torah - "grapes, figs, pomegranates..." (Devarim 8:8). The reason? "The fig ripens quickly and is the first fruit to mature as it is written; 'The fig tree puts forth her green figs…" (Shir Hashirim 2:13). Then the grape ripens, and finally, because its rind is hard, the pomegranate." Needless to say, the Bikurim brought into the Mikdash, consisted only of ripe fruit and grain. It was necessary to bring the Bikurim to Jerusalem in a container, "…you shall put it (the Bikurim) in a basket… (Devarim 26:2). The Mishna describes the baskets used. "The rich brought their Bikurim in baskets covered with silver or gold; the poor used wicker baskets or baskets of peeled willow branches." After the Bikurim were presented to the Kohein, the rich retrieved their baskets, the poor did not. The Tosefta describes how the farmers filled them. "It is a Mitzva to bring seven baskets, (one for each of the Sheva Minim - the seven species for which Eretz Yisrael is praised in the Torah.) But if the farmer brought only one basket, he has fulfilled his obligation. What does he do? He puts barley on the bottom of the basket and covers it with something, he puts down a layer of wheat (over the covered barley) and covers it, then olives and covers them, then dates and covers them, pomegranates and covers them and on top of everything, figs. And around the sides of the basket are clusters of grapes…" R. Shim'on ben Nanas reckoned that the Bikurim baskets could be decorated with non-Sheva Minim fruit, but the Yerushalmi records that R' Akiva ruled that decorations also had to be of the Sheva Minim, "lest people say, Bikurim could be also brought from fruits that are not of the Sheva Minim." The people who lived near Jerusalem brought fresh fruit for Bikurim, but "those who lived at a distance brought dried figs and raisins." Together with their Bikurim, the farmers brought birds, which were offered as Olot, burnt offerings. Even though Bikurim, is one of "those things for which no measure is prescribed" (Peah 1:1), the Sages recommended that a minimum of one-sixtieth of the harvest should be brought to the Mikdash as Bikurim. "How were the Bikurim taken up (to Jerusalem)? All the people, inhabitants of the villages which constituted the Ma'amad, assembled in the city of the Ma'amad." [A Ma'amad was the group of Israelites represent- ing a particular geographic area. Eretz Yisrael was divided into twenty-four Ma'amad districts and each of the twenty-four Ma'amad groups was associated with one of the twenty-four Mishmarot (divisions) of the Kehuna. Both the Ma'amad group and the associated Mishmar of kohanim represented the same district. When a Mishmar was called to officiate in the Beit Hamikdash, some of the members of its associated Ma'amad group would go up to Jerusalem, enter the Azara and serve as witnesses to the daily sacrificial rite as representatives of their Ma'amad and K'lal Yisrael.] Since the farmers of that particular Ma'amad were all from one small geographic area of Eretz Yisrael and their harvest ripened more or less at the same time, they could bring their Bikurim up to Jerusalem together. "In the multitude of the people is the Glory of the King." Shavu'ot was the official "kickoff" of the Bikurim season. Farmers brought Bikurim until Sukkot and sometimes even until Chanuka! The Bikurim of subtropical Beit She'an ripened long before those of chillier Tzipori. The Mikdash authorities coordinated the arrival time of all the Ma'amadot. As they journeyed, for reasons of ritual purity, the farmers "spent the night in the open place…" Early in the morning the Memuneh - the appointed head of the Ma'amad - said, 'Arise and let us go up to Zion, into the House of the Lord our G-d" (Yirmeyahu 31:6). We can imagine the colorful procession of thousands of jubilant farmers and their families. Some rode donkeys, a few wealthy landowners probably utilized horses and wagons. Many walked. They carried their fruit-laden baskets as they wended their way through the hills and valleys of Eretz Yisrael singing, "I rejoiced when they said to me: 'Let us go unto the House of the Lord'"(Tehilim 122). Teferet Yisrael visualises the celebrants singing all 15 Shir Hama'alot - Tehillim 120-134, the "Songs of Ascent" - as they wound their way through Harei Yehuda. Leading the parade was a flutist, and behind him an ox walked "with horns covered with gold with a crown of olive leaves on his head". The ox would be sacrificed in the Beit Hamikdash as a Shelamim, a peace offering for the entire Ma'amad. And why the olive leaves? Teferet Yisrael answers; "Olive trees are the most estimable trees of Eretz Yisrael, their leaves are always green." Besides, olives represented the Sheva Minim. The Tosefta notes, "People did not go up on an individual basis, they went up by district". But what happened if someone refrained from going up to Jerusalem with his Ma'amad? Of course he had to bring his Bikurim to the Mikdash, but what Korban did he bring? Melechet Shlomo, a commentary on the Mishna, quotes the Yerushalmi; "If an individual was lazy and (did not ascend) with his Ma'amad - he had to bring (as a Korban) a kid whose horns were bedecked with silver!" The Mishna reads; "The flute was played before them - the farmers of the Ma'amad - until they approached Jerusalem. When they drew near to Jerusalem, they sent messengers before them (to inform the Mikdash authorities of their arrival) and (in the meantime), they decorated their Bikurim." The Bartenura explains how. "The people who brought dried figs as Bikurim, now added fresh figs. Those who brought raisins, now decorated their basket with fresh grapes. Those who did bring fresh grapes, re-arranged their basket, and put the highest quality grapes on top." Time was short. Soon they would be entering Jerusalem. <mtc> Catriel Sugarman gives illustrated
lectures on the Beit Hamikdash and related topics. He can be reached at (02)
652-7531 or by email at acatriel@netvision.net.il. Catriel is in the process
of writing a book entitled: The Temple of Jerusalem, A Pilgrim's
Perspective: A Guided Tour through the Temple and the Divine Service. Each text of the Aseret HaDibrot comes with two sets of TROP (Torah notes), known as TAAMEI HA’ELYON and TAAMEI HATACHTON, the upper notes and the lower notes. TROP is written above the words or below (except for SOF PASUK, which appears after the word). Those notes placed above words tend to be “fancier” than the ones placed below the words. This doesn’t go for all upper or lower notes, but is so in most cases. The TAAMEI HA’ELYON are not made up of
only notes that go above words, nor are the TAAMEI HATACHTON all above
words, nor do TAAMEI HATACHTON consist of only notes that go below words.
But the TAAMEI HA'ELYON is made up of many more upper notes than TAAMEI
TACHTON. There’s more preliminary stuff. Traditionally, officially, sort of, TAAMEI HA’ELYON is for public reading of the Torah and TAAMEI HATACHTON is for reading by individuals. Without being exactly sure what the reading for individuals means, the standard practice of shuls in Israel and elsewhere is to use TAAMEI ELYON for the three times the Aseret HaDibrot are read in public. And that means that TAAMEI HATACHTON is not used in public. Minhag Yerushalayim (largely based on the
opinions of the Vilna Gaon and followed by many - but not all - shuls in
Jerusalem, and be some shuls outside of Jerusalem as well) is to use TAAMEI
HATACHTON for the reading of Parshat Yitro and Parshat Va’etchanan, and to
use TAAMEI HA’ELYON only on Shavuot morning. Starting with ANOCHI, the Aseret HaDibrot is comprised of 13 p’sukim. Specifically, commandment #1 is 1 pasuk, #2 is 4 p’sukim, #3 is 1 pasuk, #4 is 4 p’sukim. #5 is 1 pasuk. #6, #7, #8, and #9 are together in 1 pasuk. And #10 is 1 pasuk long. TAAMEI HATACHTON reads the p’sukim of the Aseret HaDibrot the same way any and all of the Torah’s 5846 p’sukim are read. And that is, as p’sukim. Whatever the TROP, each pasuk ends with a SOF PASUK. The Aseret HaDibrot can also be “arranged” differently, not pasuk by pasuk. The TAAMEI HA- ELYON presents the Aseret HaDibrot as DIBROT or D’VARIM or commandments, without consder- ing the pasuk breakdown. Specifically, the first two Dibrot are read as one “statement”, which also matches the fact that they are contained in a single PARSHA (S’TUMA). That’s 5 p’sukim as a continuous, dramatic-sounding Divine statement. Commandment #3 is its own statement, and its own Parsha S’tuma. The 4 p’sukim of #4 are read as a single unit (they are a Parsha P’tucha). So is #5 (Parsha Stuma). The single pasuk with commandments #6, #7, #8, and #9 is read as 4 separate (albeit short) statements. And that one pasuk is 4 parshiyot s’tumot in a Sefer Torah. The single pasuk of commandment #10 consists of two parshiyot s’tumot, and is read as a single statement. The important difference between TAAMEI
ELYON and TAAMEI TACHTON is the treatment of the Aseret HaDibrot as special
Divine statements and as p’sukim among the rest of the Torah. They are both. THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner. What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus. TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Rochel at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants. Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one! KASHRUT POLICY Food for Israel Center
In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center
sponsored trips and programs are under Mehadrin Hashgacha. Hotels,
restaurants, and tiyulim advertised by the Travel Desk or by outside parties
are not necessarily Mehadrin and are not endorsed by the OU or the Israel
Center. Sometime before Yom Tov, one takes a Challah or Matza and a cooked food (hard boiled egg, piece of gefilte fish, piece of chicken, etc.) which will be eaten on Shabbat (many eat the Eiruv up at Seuda Shlishit, but it only must last until Shabbat to be effective). With baked and cooked items in hand, one recites the bracha...and then makes the Eiruv declaration, which is in Aramaic - because this declaration must be understood and Aramaic was the vernacular of the time. It follows from this that one should make the declaration in whatever language is understood. It is still traditional to say it in Aramaic, but you should feel free to follow the Aramaic with Hebrew and/or English. With this EIRUV it becomes permitted for us to bake, cook, to “hide” food (refers to packing food into an oven in such a way that not only will heat be maintained, but increased as well), to light candles, and do all other needs from Yom Tov to (for) Shabbat - for us and all Jews who live in this city. After the bracha and declaration (and it is also a good idea to explain the basics of Eiruv to the members of your household, if not at the time of making the Eiruv, then at least at the dinner table), one places the Eiruv items in a secure place so that they will not accidentally be eaten before cooking for Shabbat is completed. What’s an Eiruv Tavshilin? Let’s start from the beginning. Yom Tov is designated by the Torah as a Holy Day, and, as such, Melacha is forbidden. Next comes the proviso in the pasuk in Parshat Bo concerning the first day of Pesach (all Yom Tov days being learned from this first of the Yom Tov days). ACH ASHER YEI-ACHEIL... except for that which is done to provide food, only those Melachot may be done. The limits and guidelines of what is considered OCHEL NEFESH and permitted on Yom Tov are complex, but suffice it here to say that this pasuk permits cooking and a few other Melachot on Yom Tov. Permission to cook is limited to the needs of the day itself. One is not allowed to cook on Yom Tov for any other day. What if tomorrow is Shabbat? MACHLOKET. Talmudic dispute. One opinion says that if the day following Yom Tov is Shabbat, then one may cook on Yom Tov for Shabbat, as well as for the Yom Tov day itself. Shabbat has a higher sanctity than Yom Tov. It is only forbidden to cook on Yom Tov for another day of lesser sanctity, i.e. for a regular weekday (or Chol HaMoed). But for the day itself, and for Shabbat which is the following day, one is allowed by the essential rule of Yom Tov. (Remember, this is only one opinion.) If this were the end of the story, we’d be allowed to cook on Friday for Shabbat and there would not be such a thing as ET. But the Sages came along and expressed a fear that people would make a mistake and cook on Yom Tov for a regular weekday, if they had permission to cook on Yom Tov for Shabbat. And they banned the cooking on Yom Tov for the following day EVEN when it is Shabbat. If this were now the end of the story, then there still would be no ET, and we would not be allowed to cook on Friday which is Yom Tov for Shabbat (nor even light candles for Shabbat). Since the rabbinic ban on cooking on Friday-Yom Tov for Shabbat was meant to protect Yom Tov from misuse, it is ironic that the effect of the ban is to slight Shabbat by not allowing cooking for Shabbat except “way back” on Erev Yom Tov. And remember, the Torah (according to this opinion, permits the cooking for Shabbat on Yom Tov). So the Sages said the following: Since it
is really permitted to cook on Yom Tov for Shabbat, we will relax our ban if
one performs the Eiruv Tavshilin ceremony thereby officially beginning
Shabbat cooking on Erev Yom Tov and “only” continuing the cooking and
preparation on Friday. The Eiruv (as the word means) merges the cooking of
Erev Yom Tov with the cooking of Yom Tov in honor of the Shabbat.
Remembering that this was allowed in the first place without an Eiruv, the
Eiruv serves as a clear reminder that cooking on Yom Tov for the next day is
permitted ONLY when that day is Shabbat. The Sages are no longer worried, so
to speak, that people will make a mistake on a Yom Tov that is not on
Friday, because the Eiruv distinguishes the Friday-YomTov from Yom Tov on
other days of the week. But there is another opinion. That opinion says that the Torah gave us permission to cook on Yom Tov for that day only. Period. Even if the next day is Shabbat, with its higher K’dusha, cooking on Friday-YomTov is not permitted. According to this opinion, an Eiruv, which is a rabbinic mitzva/procedure would have no effect on a Torah prohibition. Rabbinic authority does not extend that far. So this opinion needs a different understanding of Eiruv. We first answer a related question before we get to Eiruv. You finished lunch on Friday-YomTov at 1:00pm. Can you cook food at 2:00pm for Shabbat? No. Answered that already. Can you cook food at 2:00pm for guests who unexpectedly knocked on your door and said they were very hungry? Yes, of course. It’s Yom Tov and cooking on Yom Tov is permitted for consumption on the day itself. May I cook on Yom Tov more food than I need for the day and eat the leftovers on the next day, Shabbat? Yes. (There are some limits to this, such as cooking all the food - for Yom Tov and leftovers - in the same pot. And more. But we’ll leave that discussion for another time.) Easy questions so far.Here’s the clincher. Can I cook at 2:00pm on Friday-Yom Tov for company that MIGHT unexpectedly drop by, or do I have to wait until they are in front of me? Well, the Torah would no longer forbid that cooking, because maybe hungry company will come on Yom Tov. But the Sages would still not allow that cooking... unless you had made an ET on Erev Yom Tov. And there you have it. ET according to
the first opinion, allows cooking on Friday-YomTov for Shabbat (which is
really allowed by the Torah anyway). According to both opinions, one may cook food on Friday-YomTov afternoon and that food may be eaten on Shabbat. So the ET works for both opinions. But there is a difference in practice
between the two opinions. According to the first opinion, one is allowed to
cook on Friday late afternoon, right up to candle lighting time. But
according to the second opinion, there has to be enough time after the
cooking for the potential unexpected company to eat the food. And there is one more technical difference. According to the first opinion, lighting Shabbat candles (which is essentially for Shabbat) can be done, courtesy of an ET, with no problem (other than remembering not to strike a match, not to extinguish the fire you use to light the candles). According to the second opinion, the lighting should be for some use on Yom Tov itself, since transferring of fire on Yom Tov is permitted only for the benefit of the day itself, not the next day, even when it is Shabbat. Reading by the light of the candles or examining something that needs the extra light can satisfy the second opinion. According to Tradition, ET is a rabbinic
mitzva instituted by the Sanhedrin of Shlomo HaMelech. So that’s four out of five years with EIRUV TAVSHILIN for Shavuot. Last week’s issue of TT had a guide to Eiruv Tavshilin. GREENERY There is a long-standing custom to decorate the shul and one’s home with greenery - grasses and branches (flowers is less part of this minhag and more a borrowing from other cultures) on Shavuot. Several reasons are given for this custom. Immediately prior to and during Matan Torah, people and their cattle and flocks were strictly forbidden to touch Har Sinai. The inclusion of animals in the ban indicates that Har Sinai was nicely adorned with vegetation, and the implication is that this was so in honor of its function as the venue for Matan Torah. Decorating with tree branches is a reminder that the world is judged by G-d on Shavuot concerning the fruit of the tree. It is appropriate to pray on Shavuot for bountiful yields of fruit. Moshe Rabeinu was born on 7 Adar and hidden for three months. He was placed in a waterproof basket, floated on the Nile, hidden among the reeds on the day that was to become Shavuot, 80 years later. Bikurim baskets were adorned and decorated in various ways. Shavuot is Yom HaBikurim. Dairy Foods Shavuot is a Yom Tov. On Yom Tov we have the mitzva of Simcha. One of the traditional forms of Simchat Yom Tov is festive meals with meat and wine. (Note for veggies and others who prefer not eating meat: Meat as Simcha is subjective - if you don't like meat, then you need not have it on Yom Tov; if you enjoy eating meat dishes, THEN it is proper to honor and enjoy Yom Tov in that way. This is when we have no Beit HaMikdash. In the time of the Beit HaMikdash, Simcha is associated with the korban called Shalmei Simcha.) Additionally, we all know of the custom of eating dairy foods on Shavuot. Some people will have a dairy meal on Yom Tov night and a meat meal for lunch. This has a certain logic, since the nighttime is "more specifically Shavuot" and the day is "more generically Yom Tov". Other families will have meat at night and dairy during the day. Still others will make Kiddush and HaMotzi, have some dairy dish (blintzes, perhaps), then bench. Following a short break and a change in table covering, they will wash again, this time for a meat meal. Each according to his/her/their custom. There are many “reasons” for the custom of dairy dishes on Shavuot. Keep in mind that some of the reasons might have produced the custom, while others might be merely additional symbolisms after the fact. Furthermore, some reasons explain why we eat dairy, while others make sense only in the context of having BOTH dairy and meat dishes. The pasuk in Shir HaShirim (4:11) alludes to Torah as “honey and milk under your tongue” (Some mix honey and milk - yogurt or sour cream do well - to match the pasuk.) To commemorate the first Shavuot celebrated in the Midbar when our ancestors ate only dairy dishes. This is because eating kosher meat after receiving the Torah requires much preparation... Mount Sinai is called Har Gavnunim (T'hilim 68:16) and the word GAVNUNIM is similar to G'VINA (cheese). The numeric value of the word CHALAV (milk) is 40, alluding to the forty days and nights Moshe spent on Har Sinai receiving the Torah. Having both dairy and meat dishes as mentioned above requires strict attention to the laws of separation of milk and meat. These laws, of course, are based on the Torah's prohibition of "meat in milk" as presented by the phrase "Do not cook a goat in its mother's milk". This phrase (twice) follows, in the same pasuk, the command to bring Bikurim to the Beit HaMikdash. Shavuot is Yom HaBikurim. Therefore, we eat both dairy and meat dishes, with proper attention to the strictures of halacha, specifically on Shavuot. Halachically (especially when handling
food with our hands), it is improper to use the same loaf of bread for both
meat and dairy meals because of the food residue that might adhere to the
bread. Therefore, a dairy meal and a meat meal will require two loaves of
bread, reminiscent of the Two Loaves offering of Shavuot. According to tradition, Moshe Rabeinu was born on the seventh of Adar and was successfully hidden by his parents for three months. It was on the future Shavuot that baby Moshe was placed in the basket on the river and found by the daughter of Par'o. We are taught that Moshe refused to nurse from an Egyptian wetnurse. This led to Miriam's suggestion that Yocheved, Moshe's mother, be asked to nurse him. He, who was to teach all of Israel the Torah, could not drink "mother's milk" from a non-Jew. We commemorate this with dairy dishes on the day of Matan Torah. It might also be suggested that the day of the receiving of the Torah is like the birth of the Nation of Israel, and we have milk to symbolize the spiritual infancy of the People of Israel. The Torah commands us to bring in the Beit HaMikdash a Mincha Chadasha LaShem B'Shavuoteichem. The initial letters of this phrase spell the word MICHALAV - "from milk". This, too, is considered one of the origins of the custom. How about this one? Sources tell us that Bnei Yisrael refused to drink milk or eat dairy at all, fearing that milk was EIVER MIN HACHAI, limb from a living animal (which is forbidden to all people). It was receiving the Torah and its explanations that clarified the issue and taught them that milk was permitted. We celebrate this discovery of our ancestors with dairy dishes on Shavuot. Whether it is cheese blintzes, ½%
cottage, yogurt with honey, cheesecake, or lasagna — dairy dishes on Shavuot
provide us with much food for thought. The text itself tells us that its story takes place at the time of the "cutting of the wheat". Shavuot is CHAG HAKATZIR. One of the major purposes of the Book of Ruth is to show us of the lineage of David HaMelech and the Davidic line leading to Moshiach. Tradition tells us that David HaMelech died on Shavuot. Perhaps most significantly, the story of Ruth is the inspiring story of Kabbalat HaTorah on an individual level, just as Shavuot is the commemoration of Kabbalat HaTorah on a national level. All of Israel were like converts at Sinai. Akdamot Milin On Shavuot morning, after the Kohen is called to the Torah, but before his bracha and before the reading begins, it is the Ashkenazic custom to responsively recite AKDAMUT, a 90-line poem praising G-d, His Torah and His People. Written by Rabbi Meir of Worms (one of Rashi’s teachers), the poem conveys the spirit of love of G-d and Judaism even in adverse conditions. Rabbi Meir's son was killed by Crusaders and he himself died soon after a "forced debate" with the Christian clergy of his town. The poem celebrates Torah. Each line of Akdamut ends with the syllable TA, which is spelled TAV-ALEF, the last and first letters of the Alef-bet. Some see this as a reminder of the nature of the Torah itself - as soon as we complete reading or learning the Torah, we immediately begin it again. S'faradim do not read Akdamut, but they have the custom of reading a poem called the KETUBA, composed by Rabbi Yosef Najara, celebrating the marriage, so to speak, of G-d and Bnei Yisrael, or the Torah and Bnei Yisrael. They read the KETUBA when the Ark is opened, before the Torahs are taken out. SHIR SHEL YOM According to Minhag Yerushalayim, based on the opinions of the Vilna Gaon, on Yom Tov, a different Psalm replaced the "regular" Psalm of the Day in the Beit HaMikdash. On Shavuot, it’s T’hilim 19. On Shavuot morning, some will say only Friday's chapter. Some will say only Psalm 19, as per Minhag Yerushalayim. Some will say both. Whichever... remember: Shavuot is the yahrzeit of the composer of T’hilim. Torah Reading From the first of two Torahs on Shavuot morning we read from Parshat Yitro, the account of Maamad Har Sinai and Matan Torah, from Sh’mot 19 & 20, a total of 48 p’sukim. The reading is divided among 5 Aliyot, as on all Yom Tov days (that don’t fall on Shabbat). The reading begins with the famous pasuk:
“In the third month since the Exodus, on THIS day, they (Bnei Yisrael) came
to Midbar Sinai.” Rashi’s two comments on “THIS day” are: [1] it was Rosh
Chodesh Sivan that the People arrived at Sinai, and [2] the Torah uses the
term THIS rather than THAT to teach us that Matan Torah should not be
thought of as a “once upon a time, a long time ago” experience, but rather
“words of Torah should be fresh in our eyes as if we received it today.” The second pasuk is no less famous.
VAYICHAN SHAM YISRAEL... Israel, as one being with one heart and a singular
purpose, camped opposite the mountain. The unparalleled experience of Jewish
Unity that gave standing at the foot of Mt. Sinai its everlasting
significance becomes one of our special goals of Jewish Life. Haftara is Yechezkel’s first chapter and his most vivid and esoteric vision. The level and type of prophecy attained by the the Jews at Sinai has been compared with the visions of Yechezkel. When Shavuot falls on Friday, in Chutz LaAretz, the second day is Shabbat. We in Israel read Parshat HaShavua (Naso) and go one week ahead of Chu"L. They combine Chukat & Balak to catch up. For 6 Shabbatot we're off each other In addition to the various names and nicknames of Shavuot, it is significant to point out that in the main presentation of the cycle of holy days of the year, Vayikra 23, Shavuot has no name of its own, but is presented as the culmination of Pesach-Omer period. Wordplay on the name: SHAVUOT. With a
KAMATZ under the SHIN, pronounced SHAVUOT, the name means WEEKS, as in
counting seven weeks from Pesach. With a SH'VA under the SHIN, pronounced
SH'VUOT, the name means OATHS, as in the mutual oaths of commitment between
G-d and Israel. [The
Shavuot - Parshat Naso Homepage]
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