Coloured papercut in mixed technique depicting symbols pertinent to Judaism and nature. The inscription reads: "Jom Chag Ha Schawuot ha se". In the Jewish Museum of Switzerland’s collection.
Shavuot (listen(help·info)), or Shavuos (listen(help·info)) in some Ashkenazi usage (Hebrew: שָׁבוּעוֹת, Šāvūʿōṯ, lit. "Weeks"), commonly known in English as the Feast of Weeks, is a major Jewish holiday, one of the three pilgrimage festivals, that occurs on the sixth day of the Hebrew month of Sivan (in the 21st century, it may fall between May 15 and June 14 on the Gregorian calendar). In the Bible, Shavuot marked the wheat harvest in the Land of Israel.[2] In addition, rabbinic tradition teaches that the date also marks the revelation of the Ten Commandments to Moses and the Israelites at Mount Sinai, which, according to the tradition of Orthodox Judaism, occurred at this date in 1312BCE.[3]
The word Shavuot means "weeks", and it marks the conclusion of the Counting of the Omer. Its date is directly linked to that of Passover; the Torah mandates the seven-week Counting of the Omer, beginning on the second day of Passover, to be immediately followed by Shavuot. This counting of days and weeks is understood to express anticipation and desire for the giving of the Torah. On Passover, the people of Israel were freed from their enslavement to Pharaoh; on Shavuot, they were given the Torah and became a nation committed to serving God.[4]
While Shavuot is sometimes referred to as Pentecost (in Koinē Greek: Πεντηκοστή) due to its timing after Passover, "pentecost" meaning "fifty" in Greek and Shavuot occurring fifty days after the first day of Pesach/Passover, it is not the same celebration as the Christian Pentecost, which comes fifty days after Pascha/Easter.[5][Note 1][6]
In the Bible, Shavuot is called the "Festival of Weeks" (Hebrew: חג השבועות, Chag HaShavuot, Exodus34:22, Deuteronomy16:10); "Festival of Reaping" (חג הקציר, Chag HaKatzir, Exodus23:16),[10] and "Day of the First Fruits" (יום הבכורים, Yom HaBikkurim, Numbers28:26).[11]
Shavuot, the plural of a word meaning "week" or "seven", alludes to the fact that this festival happens exactly seven weeks (i.e. "a week of weeks") after Passover.[12]
Later names
The Talmud refers to Shavuot as ʻAṣeret (Hebrew: עצרת, "refraining" or "holding back"),[13] referring to the prohibition against work on this holiday[14] and also to the conclusion of the Passover holiday-season.[15] The other reason given for the reference ʻAṣeret is that just as SheminiʻAṣeret brings the Festival of Succoth to a "close", in the same respect, Shavuot (ʻAṣeret) brings The Festival of Passover to its actual "close".
Since Shavuot occurs fifty days after Passover, Hellenistic Jews gave it the name "Pentecost" (Koinē Greek: Πεντηκοστή, "fiftieth day").[16]
Significance
Giving of the Torah
Shavuot is not explicitly named in the Bible as the day on which the Torah was revealed by God to the Israelite nation at Mount Sinai, although this is commonly considered to be its main significance.[17][18]
Unlike other major holidays, the Torah does not specify the date of Shavuot, but only that it falls 50 days after Passover, placing it at the 6th of Sivan according to the current fixed calendar (in earlier times when months were fixed by lunar observation, the date could vary by a day or two). The Torah states that the Israelites reached Sinai on the first[19] day of the third month following the Exodus, i.e. Sivan.[20] Then several events occurred, taking a total of at least three days, before the Torah was given.[21] Thus, it is plausible that the giving of the Torah occurred on or about Shavuot, but no exact date is mentioned.
Besides the timing, scholars have pointed to thematic connections between Shavuot and the giving of the Torah, which are indicated by the Bible itself:
Several aspects of the Shavuot Temple sacrifice (shtei halechem) suggest a connection to the Exodus and the giving of the Torah. The shtei halechem is the only holiday sacrifice which includes a communal shelamim ("peace") offering, recalling the communal shelamim offering which was offered after the acceptance of the Torah (Exodus 24:5–11). Also, the shtei halechem is one of the few sacrifices to include chametz, suggesting that Shavuot is a counterpoint to Passover and its historical events.[22]
From an early period, Shavuot was regarded as an appropriate time to make covenants between God and humanity. Asa chose to make his covenant (2 Chronicles 15:8–15) on or about Shavuot.[23] (Similarly, according to Book of Jubilees, Noah made his covenant with God on Shavuot.[24]) The association between Shavuot and covenants suggests a connection to the giving of the Torah, which itself was a covenant between God and Israel.[25][26] In addition, the description of Asa's covenant repeatedly alludes both to the giving of the Torah[27] and to the Shavuot holiday,[28] suggesting a link between the two.[26]
Most of the Talmudic sages agreed that the Torah was given on the 6 Sivan (the date of Shavuot), but Rabbi Jose holds that it was given on 7 Sivan.[29] According to the classical timeline, the Israelites arrived at the wilderness of Sinai on the new moon (Exodus 19:1) and the Ten Commandments were given on the following Shabbat (i.e., Saturday). The question of whether the new moon fell on Sunday or Monday is undecided.[29] In practice, Shavuot is observed on 6 Sivan in Israel[30] and a second day is added in the Jewish diaspora (in keeping with a separate rabbinical ruling that applies to all biblical holidays, called Yom tov sheni shel galuyot, Second-Day Yom Tov in the diaspora).[31] Thus, according to Rabbi Jose, only outside Israel does Shavuot fall out on the day the Torah was given.
Agricultural
What is textually connected in the Bible to the Feast of Shavuot is the season of the grain harvest, specifically of the wheat, in the Land of Israel. In ancient times, the grain harvest lasted seven weeks and was a season of gladness (Jer.5:24, Deut.16:9–11, Isa.9:2). It began with the harvesting of the barley during Passover and ended with the harvesting of the wheat at Shavuot. Shavuot was thus the concluding festival of the grain harvest, just as the eighth day of Sukkot (Tabernacles) was the concluding festival of the fruit harvest. During the existence of the Temple in Jerusalem, an offering of two loaves of bread from the wheat harvest was made on Shavuot according to the commandment in Lev.23:17.[6]
The last but one Qumran Scroll to be published has been discovered to contain two festival dates observed by the Qumran sect as part of their formally perfect 364-day calendar, and dedicated to "New Wine" and "New Oil", neither of which is mentioned in the Hebrew Bible, but were known from another Qumran manuscript, the Temple Scroll. These festivals "constituted an extension of the festival of Shavuot... which celebrates the New Wheat." All three festivals are calculated starting from the first Sabbath following Passover, by repeatedly adding exactly fifty days each time: first came New Wheat (Shavuot), then New Wine, and then New Oil.[32][33] (See also below, at "The Book of Jubilees and the Essenes".)
Shavuot was also the first day on which individuals could bring the Bikkurim (First-fruits) to the Temple in Jerusalem.[34]Bikkurim were so important to Shavuot that the Torah twice describes the holiday as a day of bikkurim,[35] testifying to the link between bikkurim and this holiday, at which time wheat was ready for harvest and summer fruit was beginning to ripen and bikkurim were brought.
Shtei Halechem
The Torah prescribes a special sacrifice for Shavuot: the shtei halechem (two loaves of bread), which (atypically for sacrifices) must be chametz, and which are described as bikkurim of the wheat harvest.[36] These loaves are accompanied by a set of other sacrifices.[37]
According to Maharal, there is a symbolic contrast between the omer offering (offered on Passover) and the shtei halechem. The former consists of barley, which is typically an animal food, and represents the low spiritual level of the Israelites immediately upon leaving Egypt; while the latter consists of wheat and represents the high spiritual level of the Israelites upon receiving the Torah.[38]
Modern religious observances
A synagogue sanctuary adorned in greenery in honor of Shavuot
Nowadays in the post-Temple era, Shavuot is the only biblically ordained holiday that has no specific laws attached to it other than usual festival requirements of abstaining from creative work. The rabbinic observances for the holiday include reciting additional prayers, making kiddush, partaking of meals and being in a state of joy. There are however many customs which are observed on Shavuot.[39] A mnemonic for the customs largely observed in Ashkenazi communities spells the Hebrew word aḥarit (אחרית, "last"):
אקדמות – Aqdamut, the reading of a piyyut (liturgical poem) during Shavuot morning synagogue services
חלב – ḥalav (milk), the consumption of dairy products like milk and cheese
רות – Rut, the reading of the Book of Ruth at morning services (outside Israel: on the second day)
ירק – Yereq (greening), the decoration of homes and synagogues with greenery
The Aqdamut (Imperial Aramaic: אקדמות) is a liturgical poem recited by Ashkenazi Jews extolling the greatness of God, the Torah, and Israel that is read publicly in Ashkenazic synagogues in the middle of–or in some communities right before–the morning Torah reading on the first day of Shavuot. It was composed by Rabbi Meir of Worms. Rabbi Meir was forced to defend the Torah and his Jewish faith in a debate with local priests and successfully conveyed his certainty of God's power, His love for the Jewish people, and the excellence of Torah. Afterwards he wrote the Aqdamut, a 90-line poem in Aramaic that stresses these themes. The poem is written in a double acrostic pattern according to the order of the Hebrew alphabet. In addition, each line ends with the syllable ta (תא), the last and first letters of the Hebrew alphabet, alluding to the endlessness of Torah. The traditional melodies that accompanies this poem also conveys a sense of grandeur and triumph.[41]
There is an ancient tradition to recite poems known as Azharot (אזהרות listing the commandments. This was already considered a well-established custom in the 9th century.[42] These piyyutim were originally recited during the chazzan's repetition of the Mussaf amidah, in some communities they were later moved to a different part of the service.
Some Ashkenazic communities maintain the original practice of reciting the Azharot during musaf; they recite "Ata hinchlata" on the first day and "Azharat Reishit" on the second, both from the early Geonic period. Italian Jews do the same except that they switch the piyyutim of the two day, and in recent centuries, "Ata hinchlata" has been truncated to include only one 22-line poem instead of eight. Many Sephardic Jews recite the Azharot of Solomon ibn Gabirol before the mincha service; in many communities, the positive commandments are recited on the first day and the negative commandments on the second day.
Yatziv Pitgam
The liturgical poem Yatziv Pitgam (Imperial Aramaic: יציב פתגם) is recited by some synagogues in the diaspora on the second day of Shavuot. The author signs his name at the beginning of the poem's 15 lines–Yaakov ben Meir Levi, better knows as Rabbeinu Tam.[43]
In keeping with the observance of other Jewish holidays, there is both a night meal and a day meal on Shavuot. Meat is usually served at night and dairy is served either for the day meal[45] or for a morning kiddush.[50]
Among the explanations given in rabbinic literature for the consumption of dairy foods on this holiday are:[51][52]
Before they received the Torah, the Israelites were not obligated to follow its laws, which include shechita (ritual slaughter of animals) and kashrut. Since all their meat pots and dishes now had to be made kosher before use, they opted to eat dairy foods.
The Torah is compared to milk by King Solomon, who wrote: "Like honey and milk, it lies under your tongue" (Song of Songs4:11).
The gematria of the Hebrew word ḥalav (חלב) is 40, corresponding to the forty days and forty nights that Moses spent on Mount Sinai before bringing down the Torah.
According to the Zohar, each day of the year correlates to one of the Torah's 365 negative commandments. Shavuot corresponds to the commandment "Bring the first fruits of your land to the house of God your Lord; do not cook a kid in its mother's milk" (Exodus 34:26). Since the first day to bring Bikkurim (the first fruits) is Shavuot, the second half of the verse refers to the custom to eat two separate meals–one milk, one meat–on Shavuot.
The Five Megillot - five books from the Hebrew Bible - are traditionally read in synagogue on various Jewish holidays. Of these, the Book of Ruth is read on Shavuot. Reasons given for this custom include:
Shavuot is harvest time (Exodus 23:16), and the events of Book of Ruth occur at harvest time.[53]
Because Shavuot is traditionally cited as the day of the giving of the Torah, the entry of the entire Jewish people into the covenant of the Torah is a major theme of the day. Ruth's conversion to Judaism, and consequent entry into that covenant, is described in the book. This theme accordingly resonates with other themes of the day.[53]
King David (Ruth's descendant, whose genealogy appears at the end of the Book of Ruth) was traditionally born and died on Shavuot.[54]
Another central theme of the book is ḥesed (loving-kindness), a major theme of the Torah.[56]
Greenery
According to tradition, Mount Sinai suddenly blossomed with flowers in anticipation of the giving of the Torah on its summit. This idea is first mentioned in medieval Ashkenazi sources such as Maharil.[57][58]
For this reason, many Jewish families traditionally decorate their homes and synagogues with plants, flowers and leafy branches in remembrance of the "sprouting of Mount Sinai".[59] For the same reason, Persian Jews referred to the holiday as "The Mo'ed of Flowers" (موعد گل) in Persian, and never as "Shavuot".
Some synagogues decorate the bimah with a canopy of flowers and plants so that it resembles a chuppah, as Shavuot is mystically referred to as the day the matchmaker (Moses) brought the bride (the nation of Israel) to the chuppah (Mount Sinai) to marry the bridegroom (God); the ketubah (marriage contract) was the Torah. Some Eastern Sephardi communities read out a ketubah between God and Israel, composed by Rabbi Israel ben Moses Najara as part of the service. This custom was also adopted by some Hasidic communities, particularly from Hungary.[60]
The Vilna Gaon cancelled the tradition of decorating with trees because it too closely resembles the Christian decorations for their holidays.[61]
All-night Torah study
Some have the custom to learn Torah all night on the first night of Shavuot, a practice known as known as Tiqqun Leyl Shavuot (Hebrew: תקון ליל שבועות) ("Rectification for Shavuot Night").
The custom is first recorded c.1300 in the Or Zarua II[he]. According to that work, "Our righteous forebears, servants of the Most High, would never sleep on Shavuot eve—and now we do this on both nights—for all night they would read the Torah and the Nevi'im and the Ketuvim, and they would skip around the Talmud and the Aggadot, and they would read the secret wisdoms until dawn broke, and they would hold the legacy of their fathers in their very hands".[62] The custom was later linked to a Midrash which relates that the night before the Torah was given, the Israelites retired early to be well-rested for the momentous day ahead. They overslept and Moses had to wake them up because God was already waiting on the mountaintop.[63] To rectify this perceived flaw in the national character, many religious Jews stay up all night to learn Torah.[64]
In 1533 Rabbi Joseph Caro, author of the Shulchan Aruch, then living in OttomanSalonika, invited Rabbi Shlomo Halevi Alkabetz and other Kabbalistic colleagues to hold Shavuot-night study vigils for which they prepared for three days in advance, just as the Israelites had prepared for three days before the giving of the Torah. During one of those study sessions, an angel reportedly appeared and taught them Jewish law.[65][66][67]
It has been suggested that the introduction of coffee throughout the Ottoman empire may have attributed to the "feasibility and popularity" of the practice of all-night Torah study.[68][69] In contrast, the custom of Yemenite Jews is to ingest the fresh leaves of a stimulant herb called Khat (containing cathinone) for the all-night ritual, an herb commonly used in that region of the world.
Any subject may be studied on Shavuot night, although Talmud, Mishnah, and Torah typically top the list. People may learn alone or with a chavruta (study partner), or attend late-night shiurim (lectures) and study groups.[70] In keeping with the custom of engaging in all-night Torah study, leading 16th-century kabbalistIsaac Luria arranged a recital consisting of excerpts from the beginning and end of each of the 24 books of Tanakh (including the reading in full of several key sections such as the account of the days of creation, the Exodus, the giving of the Ten Commandments and the Shema) and the 63 tractates of Mishnah,[71][72] followed by the reading of Sefer Yetzirah, the 613 commandments as enumerated by Maimonides, and excerpts from the Zohar, with opening and concluding prayers. The whole reading is divided into thirteen parts, after each of which a Kaddish d-Rabbanan is recited when the Tiqun is studied with a minyan. Today, this service is held in many communities, with the notable exception of Spanish and Portuguese Jews. The service is printed in a book called Tiqun Leyl Shavuot.[73] There exist similar books for the vigils before the seventh day of Pesach and Hosha'ana Rabbah.
In Jerusalem, at the conclusion of the night time study session, tens of thousands of people walk to the Western Wall to pray with sunrise. A week after Israel captured the Old City during the Six-Day War, more than 200,000 Jews streamed to the site on Shavuot, it having been made accessible to Jews for the first time since 1948.[70][74][75][76]
In secular agricultural communities in Israel, such as most kibbutzim and moshavim, Shavuot is celebrated as a harvest and first-fruit festival including a wider, symbolic meaning of joy over the accomplishments of the year. As such, not just agricultural produce and machinery is presented to the community, but also the babies born during the preceding twelve months.[77][failed verification]
Confirmation ceremonies
In the 19th century several Orthodox synagogues in Britain and Australia held confirmation ceremonies for 12-year-old girls on Shavuot, a precursor to the modern Bat Mitzvah.[78] The early Reform movement made Shavuot into a religious school graduation day.[7] Today, Reform synagogues in North America typically hold confirmation ceremonies on Shavuot for students aged 16 to 18 who are completing their religious studies. The graduating class stands in front of an open ark, recalling the standing of the Israelites at Mount Sinai for the giving of the Torah.[79]
The Torah states that the Omer offering (i.e., the first day of counting the Omer) is the first day of the barley harvest.[80] The omer count should begin "on the morrow after the Shabbat", and continue to be counted for seven weeks.[81]
The Talmudic Sages determined that "Shabbat" here means a day of rest and refers to the first day of Passover. Thus, the counting of the Omer begins on the second day of Passover and continues for the next 49 days, or seven complete weeks, ending on the day before Shavuot. According to this calculation, Shavuot will fall on the day of the week after that of the first day of Passover (e.g., if Passover starts on a Thursday, Shavuot will begin on a Friday).
The Book of Jubilees and the Essenes
This literal interpretation of "Shabbat" as the weekly Shabbat was shared by the author of the Book of Jubilees, who was motivated by the priestly sabbatical solar calendar to have festivals and Sabbaths fall on the same day of the week every year. On this calendar (best known from the Book of Luminaries in the Book of Enoch), Shavuot fell on the 15th of Sivan, a Sunday. The date was reckoned fifty days from the first Shabbat after Passover (i.e. from the 25th of Nisan). Thus, Jub. 1:1 claims that Moses ascended Mount Sinai to receive the Torah "on the sixteenth day of the third month in the first year of the Exodus of the children of Israel from Egypt".
In Jub. 6:15–22 and 44:1–5, the holiday is traced to the appearance of the first rainbow on the 15th of Sivan, the day on which God made his covenant with Noah.
The Qumran community, commonly associated with the Essenes, held in its library several texts mentioning Shavuot, most notably a Hebrew original of the Book of Jubilees, which sought to fix the celebration of Shavuot on 15 Sivan, following their interpretation of Exodus 19:1.[82] (See also above, at "Agricultural".)
Notes and references
↑ The Christian observance of Pentecost is a different holiday, but was based on a New Testament event that happened around the gathering of Jesus's followers on this Jewish holiday (Acts of the Apostles 2:1 and following).
1 2 3 4 "Dates for Shavuot". Hebcal.com by Danny Sadinoff and Michael J. Radwin (CC-BY-3.0). Retrieved August 26, 2018.
↑ Berel Wein (May 21, 2010). "Shavuot Thoughts". The Jerusalem Post. Here in Israel all Israelis are aware of Shavuot, even those who only honor it in its breach... In the diaspora, Shavuot is simply ignored by many Jews...
↑ Jonathan Rosenblum (May 31, 2006). "Celebrating Shavuos Alone". Mishpacha. Retrieved June 4, 2020. Yet most Jews have barely heard of Shavuos, the celebration of Matan Torah. In Eretz Yisrael, the contrast between Shavuos and the other yomim tovim could not be more stark. Shavuos is only about the acceptance of Torah. For those Israeli Jews for whom Torah has long since ceased to be relevant, the holiday offers nothing.
↑ Wilson, Marvin (1989). Our Father Abraham: Jewish Roots of the Christian Faith. p.43.
↑ Goodman, Robert (1997). Teaching Jewish Holidays: History, Values, and Activities. p.215.
↑ Z'man matan toratenu ("the time of the giving of our Torah [Law]") is a frequent liturgical cognomen for Shavuot. See, for example, "The Standard Prayer Book:Kiddush for Festivals". sacred-texts.com. Retrieved May 18, 2018.
↑ The biblical phrase yom hazeh ("that very day"), following hodesh ("month" or "new month"), indicates the first day of the new month. See Yoel Bin-Nun and Shaul Baruchi, Mikraot: Iyun Rav Techumi Batorah: Yitro, p.118
↑ e.g. "third month", "this day", "loud noise", "shofars", the people's agreement
↑ The description of this covenant follows the same literary structure which Chronicles typically uses for pilgrimage holidays such as Shavuot, and repeatedly uses the words sheva and shevuah which recall Shavuot. (See S.J. De Vries, 'Festival Ideology in Chronicles’, in: H.T.C. Sun and K.L. Eades (eds.), Problems in Biblical Theology: Essays in Honor of Rolf Knierim, Eugene 1997, pp. 104-124 [105-110])
↑ Joseph FitzmyerResponses to 101 questions on the Dead Sea scrolls 1992 p. 87–"Particularly important for the Qumran community was the celebration of this Feast of Weeks on III/15, because according to Ex. 19:1 Israel arrived in its exodus-wandering at Mt. Sinai in the third month after leaving Egypt. Later the renewal of the Covenant came to be celebrated on the Feast of Weeks. Qumran community was deeply researched by Flavius Josephus."
↑ lit. "hill of Bashan". But cf. Rashi and David Qimhi ad loc. and especially Tanhuma ed. Buber, Num. 7:1.
↑ Menahem b. Saruq, Jonah b. Janah, David Qimhi, Wilhelm Gesenius, and David J. A. Clines do not relate the two words in their lexicons. However BDB lists both under the same root גבנ "rounded" and HALOT is unsure. James Prosser proposed translating גבננים "cheese-like" in his 1838 dictionary. In religious texts this explanation is quoted in the name of Samson Ostropoli, who was apparently also the first to connect it to the Shavuot tradition.
General sources
Brofsky, David (2013). Hilkhot Moadim: Understanding the Laws of the Festivals. Jerusalem: Koren Publishers. ISBN9781592643523.
Kitov, Eliyahu (1978). The Book of Our Heritage: The Jewish Year and Its Days of Significance. Vol.3: Iyar-Elul. Jerusalem: Feldheim Publishers. ISBN978-0-87306-151-3.
Jewish holidays, also known as Jewish festivals or Yamim Tovim, are holidays observed in Judaism and by Jews throughout the Hebrew calendar. They include religious, cultural and national elements, derived from three sources: biblical mitzvot ("commandments"), rabbinic mandates, and the history of Judaism and the State of Israel.
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Re'eh, Reeh, R'eih, or Ree is the 47th weekly Torah portion in the annual Jewish cycle of Torah reading and the fourth in the Book of Deuteronomy. It comprises Deuteronomy 11:26–16:17. In the parashah, Moses set before the Israelites the choice between blessing and curse. Moses instructed the Israelites in the laws that they were to observe, including the law of a single centralized place of worship. Moses warned against following other gods and their prophets and set forth the laws of kashrut, tithes, the Sabbatical year, the Hebrew slave, firstborn animals, and the three pilgrim festivals.
Ki Tavo, Ki Thavo, Ki Tabo, Ki Thabo, or Ki Savo is the 50th weekly Torah portion in the annual Jewish cycle of Torah reading and the seventh in the Book of Deuteronomy. It comprises Deuteronomy 26:1–29:8. The parashah tells of the ceremony of the first fruits, tithes, and the blessings from observance and curses from violation of the law.
Special Shabbatot are Jewish Shabbat days on which special events are commemorated. Variations in the liturgy and special customs differentiate them from the other Shabbats and each one is referred to by a special name. Many communities also add piyyutim on many of these special Shabbatot. Two such Shabbats, Shabbat Mevarchim—the Shabbat preceding a new Hebrew month—and Shabbat Rosh Chodesh can occur on several occasions throughout the year. The other special Shabbats occur on specific sabbaths before or coinciding with certain Jewish holidays during the year according to a fixed pattern.
Haymanot is the branch of Judaism which is practiced by the Beta Israel, also known as Ethiopian Jews.
Sfeka d'yoma is a concept and legal principle in Jewish law which explains why some Jewish holidays are celebrated for one day in the Land of Israel but for two days outside the Land. The implications of sfeka d'yoma are discussed in Rosh Hashanah 21a and in the commentaries and poskim.
Bikkurim, or first-fruits, are a type of sacrificial offering which was offered by ancient Israelites. In each agricultural season, the first-grown fruits were brought to the Temple and laid by the altar, and a special declaration recited.
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