Shavuot
by Rabbi Avi Billet
This year, Shavuot begins on Saturday night, and since one cannot begin preparing for the holiday before Shabbat ends anyway, the point being raised here about beginning Shavuot early is a non-issue in 2016. However, the perspective about the significance of the holiday, especially as it relates to the completion of the 7 weeks of Sefirat Ha’Omer, is nonetheless very relevant.
The verse in Vayikra 23:15 that describes the Sefirat Ha’Omer period expresses that the 7-week counting is supposed to be 7 weeks which are “temimot.” The word “Temimot” is often translated to be “complete,” and is the classic reason suggested for why Shavuot, of all holidays, must begin after the stars have come out. Commentaries on the Shulchan Arukh, such as Magen Avraham (intro to OC 494), note that it is merely Kiddush which must be recited after the stars come out, but nevertheless, the custom has spread widely to wait to pray Maariv until after the stars have come out. (See also Yalkut Yosef 494 who discusses beginning Shavuot early as well, due to how late the stars come out in the almost-summer time)
The Midrash Rabba (Vayikra 28) says the word “Temimot” has a very different meaning. Unlike the completion of a numerical sense (49 complete 24-hour days), it describes the weeks being “complete” or “full” on a spiritual level: “When are they Temimot, Rabbi Chiya asks – when Israel is fulfilling God’s will.”
Jumping on the specific terminology used, the Ktav V’Hakkabalah notes that if the verse signified a quantitative measure of time – 49 full 24-hour days – then the verse should have used the word “Shleimot” which is much less confusing, much less subject to reinterpretation. The word “temimot,” on the other hand, is a word which signifies a qualitative completeness
He brings a number of examples of how the term “Shalem” means complete on a quantitative level, in which nothing is missing, everything is full and complete in its measurements.
When there is a qualitative completeness, Ktav V’Hakkabalah argues, the word “Tamim” is employed – he brings several verses to prove this point as well. There are exceptions to the rule, of course, because Hebrew always has exceptions to its rules, but the fundamental message he shares jumps on the back of the Midrashic passage quoted above.
The seven weeks period is meant to be a preparation time – one in which each day a person is getting closer to reliving the event of the giving of the Torah. A little more commitment each day, a little more thought each day, a little more action each day to indicate how significant this time is in our collective history, both on the individual level and on the national level. We as individuals and we as the nation of Israel were given the gift that defines us, that makes us different from the world, that has contributed so much to our uniqueness throughout history: the Torah. And it is our thoughts, as well as the deeds which stem from those thoughts, that make our weeks full.
It is also what makes our lives full of meaning, because our purpose is very well defined. We know we have more than just a daily grind. We have a daily service, a daily devotion, and countless opportunities every day to make our days, our weeks, our lives “Temimot,” complete, on account of our efforts at getting closer to God.
So every time we pray, every time we designate money for charity, every time we visit the sick, comfort the mourner, prepare food for others, do an act of chesed (kindness), look our for others, put others up, control our anger, say a kind word, avoid gossiping (lashon hora), say a blessing – whether for food or any occasion when a blessing is warranted, we are making our weeks complete.
Let this holiday of Shavuot, a holiday so often dedicated to the study of Torah, serve as the shot in the arm from which we can all benefit and grow, in making our days and weeks, months and years, into a life of profound meaning which is measured by the quality of our commitment and dedication.
We all want quantity – and in good health – but the quality of the life is what most people look back at when it’s over. Quantity is in God’s hands (and, depending on how we take care of ourselves, may be in our hands as well). But quality of life depends very much on our own input.
There are no guarantees about anything. But if we don’t make the effort to improve the quality and meaning we seek in our lives, then the numbers game of life remains one judged by “how long” instead of “how significant.”
Showing posts with label shavuot. Show all posts
Showing posts with label shavuot. Show all posts
Wednesday, June 8, 2016
Wednesday, May 20, 2015
Seven Complete Weeks - A Lesson in Quality Time
Shavuot
by Rabbi Avi Billet
In Parshat Emor, the Torah tells us, “You shall then count for yourselves seven complete weeks after the day following the [Passover] holiday when you brought the omer as a wave offering.” (Vayikra 23:15)
The term “seven complete weeks” is used by the Ta”z (R David HeLevi) and others as proof that Maariv (the evening prayer) on the eve of Shavuot is not to begin until after the stars have appeared. This delay is meant to assure that the Sefirat HaOmer period is over (the weeks are “completed”), so that the holiday of Shavuot can now commence.
Is this a proper argument? Could the Torah’s terminology in this case be used to prevent the holiday from starting earlier? Shabbat often begins early. Sukkot begins early. Even Pesach may begin early, as the Shulchan Arukh states in 472:1: “One’s table should be set when it is still daytime, to be able to eat immediately when it gets dark… However, he should not say Kiddush until it is dark.” The Mishnah Berurah notes there, that one is not obligated to begin eating at nightfall, but if it helps the children stay up, the earlier one starts, post nightfall, the better. Obviously, if the meal can begin immediately at nightfall, Maariv will have been prayed a little earlier.
While synagogues should certainly follow their customs, it is worthy to note that the Magen Avraham (R Avraham Gombiner) uses the same verse from Vayikra to teach us that just like at Pesach, “We do not say Kiddush until the stars have come out.” (Shulchan Arukh 494, Introduction)
The debate is clear – either Maariv or Kiddush must wait until the stars have come out.
But maybe the premise of the argument is based on an error. Or, to say it a little nicer, maybe the reading of the word “complete” is inaccurate.
The Ktav V’hakabalah (Rabbi Yaakov Zvi Mecklenburg) notes that the word used in Vayikra 23:15 to describe the 7 weeks is “Temimot,” which more often means perfect or wholesome. The word the Torah does not use is “Shleimot,” which would more precisely mean “complete” or “full.” He defines “Temimot” as a qualitative form of completion, while “Shleimot” would be the proper term to be utilized for a quantitative assessment of completion. In other words, the way the Torah depicts the completeness of the 7 weeks, using the word “Temimot,” would more accurately be defined as an instruction to make the 7 weeks qualitatively whole.
Quoting a Midrash (Vayikra Rabba Emor 28), the Ktav V’hakabalah suggests that what makes the 7 weeks perfect or wholesome has nothing to do with a timeclock that says the 7 weeks are full or complete only when the stars have come out at the end of the 49th day. The “Temimot” weeks are achieved when the Children of Israel use the time of Sefirat Ha’Omer to fulfill God’s will.
While I personally think it is OK to rely on the Magen Avraham to have Maariv a little earlier as long as Kiddush is after nightfall, it is understood that others will follow the Ta”z and Mishnah Berurah and wait for Maariv to start that late. Certainly this year, with Shavuot starting at the end of Shabbat, it is likely most people would wait anyway.
But let us not lose sight of the the very important lesson the Ktav ve’Hakabalah is teaching us. Our Sefirat Ha’Omer period was meant to be a time of introspection, of qualitative preparation for the celebration of Matan Torah, of reliving the experience of being given the gift of the Torah.
Are we worthy? Did we do our jobs? Did we make the 7 weeks “Temimot,” wholesome and perfect? Do we live our lives yearning and aiming for this kind of completion – a qualitative one?
Or are we living our Jewish lives trying to be “Shleimot?” Do we merely tick off checks and fill in boxes in the proverbial achievement chart of our lives?
Do we measure our Jewish achievements in quantity, or in quality?
Let us let the qualitative interpretation of Temimus be a charge to all of us to make every day count on a much higher level than “another day gone.”
Quantity is easily measured. But quality is the hallmark of a meaningful life.
by Rabbi Avi Billet
In Parshat Emor, the Torah tells us, “You shall then count for yourselves seven complete weeks after the day following the [Passover] holiday when you brought the omer as a wave offering.” (Vayikra 23:15)
The term “seven complete weeks” is used by the Ta”z (R David HeLevi) and others as proof that Maariv (the evening prayer) on the eve of Shavuot is not to begin until after the stars have appeared. This delay is meant to assure that the Sefirat HaOmer period is over (the weeks are “completed”), so that the holiday of Shavuot can now commence.
Is this a proper argument? Could the Torah’s terminology in this case be used to prevent the holiday from starting earlier? Shabbat often begins early. Sukkot begins early. Even Pesach may begin early, as the Shulchan Arukh states in 472:1: “One’s table should be set when it is still daytime, to be able to eat immediately when it gets dark… However, he should not say Kiddush until it is dark.” The Mishnah Berurah notes there, that one is not obligated to begin eating at nightfall, but if it helps the children stay up, the earlier one starts, post nightfall, the better. Obviously, if the meal can begin immediately at nightfall, Maariv will have been prayed a little earlier.
While synagogues should certainly follow their customs, it is worthy to note that the Magen Avraham (R Avraham Gombiner) uses the same verse from Vayikra to teach us that just like at Pesach, “We do not say Kiddush until the stars have come out.” (Shulchan Arukh 494, Introduction)
The debate is clear – either Maariv or Kiddush must wait until the stars have come out.
But maybe the premise of the argument is based on an error. Or, to say it a little nicer, maybe the reading of the word “complete” is inaccurate.
The Ktav V’hakabalah (Rabbi Yaakov Zvi Mecklenburg) notes that the word used in Vayikra 23:15 to describe the 7 weeks is “Temimot,” which more often means perfect or wholesome. The word the Torah does not use is “Shleimot,” which would more precisely mean “complete” or “full.” He defines “Temimot” as a qualitative form of completion, while “Shleimot” would be the proper term to be utilized for a quantitative assessment of completion. In other words, the way the Torah depicts the completeness of the 7 weeks, using the word “Temimot,” would more accurately be defined as an instruction to make the 7 weeks qualitatively whole.
Quoting a Midrash (Vayikra Rabba Emor 28), the Ktav V’hakabalah suggests that what makes the 7 weeks perfect or wholesome has nothing to do with a timeclock that says the 7 weeks are full or complete only when the stars have come out at the end of the 49th day. The “Temimot” weeks are achieved when the Children of Israel use the time of Sefirat Ha’Omer to fulfill God’s will.
While I personally think it is OK to rely on the Magen Avraham to have Maariv a little earlier as long as Kiddush is after nightfall, it is understood that others will follow the Ta”z and Mishnah Berurah and wait for Maariv to start that late. Certainly this year, with Shavuot starting at the end of Shabbat, it is likely most people would wait anyway.
But let us not lose sight of the the very important lesson the Ktav ve’Hakabalah is teaching us. Our Sefirat Ha’Omer period was meant to be a time of introspection, of qualitative preparation for the celebration of Matan Torah, of reliving the experience of being given the gift of the Torah.
Are we worthy? Did we do our jobs? Did we make the 7 weeks “Temimot,” wholesome and perfect? Do we live our lives yearning and aiming for this kind of completion – a qualitative one?
Or are we living our Jewish lives trying to be “Shleimot?” Do we merely tick off checks and fill in boxes in the proverbial achievement chart of our lives?
Do we measure our Jewish achievements in quantity, or in quality?
Let us let the qualitative interpretation of Temimus be a charge to all of us to make every day count on a much higher level than “another day gone.”
Quantity is easily measured. But quality is the hallmark of a meaningful life.
Friday, May 25, 2012
Shavuot: Why Stay Up? Or Not...
by Rabbi Avi Billet
There is a widespread custom to stay up on Shavuot evening learning Torah. Obvious, you'll say, but the truth is that the custom is mostly kabbalistic in nature. It is most likely that the custom was not practiced outside of kabbalistic circles until the 17th centuries when certain kabbalistic practices somehow went mainstream.
That kabbalistic practices "went mainstream" does not suggest the practices are halakhic in nature – just that they were picked up by a more general population.
One of the reasons given for staying up all night on Shavuot eve is to fix the "mistake" made by those who were waiting in anticipation at the bottom of a mountain, and fell asleep – only to come late to experience Revelation (Shir HaShirim Raba 1:2). As the Kabbalists viewed the holiday of Shavuot as "Zman Matan Torateinu" (a notion which has barely any support in the Torah's account of this agriculturally-focused holiday - though it is mentioned in the Talmud), the dedication to Torah on this date was meant to look like a rededication of our collective commitment to the Torah itself, and our hopes that we could correct the error made by our ancestors at that fateful moment.
However, there are apparently a number of days that contain such a practice of staying up all night. And interestingly enough, they all carry with them another recommended practice – the separation of husbands and wives.
Before getting all upset, it is important to note the words of the Aruch HaShulchan (OC 240), who wrote, "it is only an extremely pious custom (minhag chasidut) to avoid relations on the first night of Pesach, Shavuot, on Shmini Atzeret, and on Rosh Hashana."
The Mishneh Brurah qualifies this ruling similarly as for those "who are extremely God-fearing" (maleh b'yirah). Otherwise one should always bear in mind that the only mandated separation periods are Yom Kippur evening, Tisha B'Av evening, during a niddah period, and when either he or she is in the mourning period of shiva.
Other evenings that are mentioned in halakhic works (to stay up learning, that is) are Hoshana Rabba (Rama OC 664), the 7th night of Pesach (see Birkei Yosef 240), and the Kohen Gadol on the evening of Yom Kippur. It is interesting to note that one approach associated with the 7th night of Pesach ascribes the practice to the phrase "V'lo karav zeh el zeh kol halaylah" (Shmot 14:20), which means "This did not come close to this all night" – seemingly referring to the camps of the Israelites and Egyptians that stood on opposite sides of a pillar of fire during the evening in which the sea was splitting.
The rabbis would not let a verse like that go to waste, and suggested that "This not coming close to this" refers to husbands and wives. This would make it a custom to have husbands and wives separate on the 7th night of Pesach. And of course, once separate, one may as well learn Torah.
The separation in preparation for Shavuot is a little more palatable. After all, God mandated that husbands and wives have a three-day separation in advance of Revelation. (Shmot 19:15) While I do not believe such an act is necessary beyond that one-time in the wilderness, if people want to commemorate such a separation in advance of Shavuot, I guess they are entitled to do as they please.
The bottom line is that it seems the staying up learning idea is often directly correlated to a husband and wife separation.
The Magen Avraham describes what is meant to be the scholars pursuit during the week – namely to study Torah at night.
Not all of us have the luxury to make "Toirahseinu Umanoseinu" – the Torah our regular pursuit. But we do have a charge to study it and learn from it at whatever turn.
I don't know for sure which idea came first – separation from spouses or the idea to learn all night. But a message that could be taken is "when you are looking for some way to spend your time, because other options are taken away from you, pursue the Torah and the study of Torah." That is certainly a lesson to take to the bank all year long - not just Shavuot night.
Whether one does stay up learning or one goes to sleep at the regular hour, may we be blessed to dedicate much of our Shavuot experiences to Torah learning.
Wednesday, June 1, 2011
Shavuot - Not a Date for Celebrating the Torah
What significant moment from Jewish history is celebrated on Shavuot?
The giving of the Torah. Right?
Wrong.
Unlike other holidays such as Pesach and Sukkot, the Torah does not assign a historical significance to Shavuot. In Pesach’s case the Torah tells us “On this day I took you out of Egypt.” (Shmot 12:17) In Sukkot’s case, the Torah tells us we dwell in Sukkot “because I had the Israelites dwell in booths when I took them out of Egypt.” (Vayikra 23:43)
Rabbi Joshua ibn Shu’ib pointedly reminds us that the Torah never says “Celebrate a holiday of Shavuot for on that day I gave you the Torah.” We know that Rosh Hashana is a “day of truah” (sounding the shofar), and Yom Kippur is a “day of forgiveness,” but Shavuot is considered “zman matan torateinu” – the general timeframe of the giving of the Torah, but not “yom matan torateinu” – the day of the giving of the Torah.
One can argue that Pesach and Sukkot are also called “zman” something, such as the time of our freedom (Pesach) and the time of our rejoicing (sukkot). They also are not called “Yom” – the “day” of these celebrations! But the difference between these two holidays and Shavuot is that they are each spread over a seven-day period, which by default can not be defined as a single "day of” our freedom or rejoicing.
One reason why Shavuot can never be called the “day of” anything is because Shavuot does not celebrate a historical event. In the Torah it is depicted only as an agricultural holiday. In Shmot 23:16 it is called “Chag Hakatzir” – the holiday of harvest. In Shmot 34:22 it is called “Shavuot” as the acts of harvest and bringing first fruits are mentioned. In Vayikra 23 the holiday isn’t even called by name, but is set in the context of counting sefirah, in that the fiftieth day, also known as the day after the completion of seven full weeks, is the day of the holiday. (Devarim 16 has a similar context, as it calls the holiday Shavuot as well). Finally, in Bamidbar 28:26 the holiday is called “Yom Habikkurim” – the day of the first fruits.
So why is the connection to the giving of the Torah so ensconced in our heads? Obviously we do not live in an agricultural society, nor do we live in Israel, so perhaps we needed to develop an additional significance to this holiday. If not for some deeper symbolism, that is, in our own hearts we would have difficulty understanding the need for this holiday at all.
There are two Talmudic passages that can shed light on our quandary. Rosh Hashana 6b points out that before there was a set calendar, any month on the Hebrew calendar could potentially be 29 or 30 days. If Nissan and Iyar were both 30 days, Shavuot would be on the 5th of Sivan. If Nissan and Iyar were both 29 days, Shavuot would be on the 7th of Sivan. If one was 30 and the other was 29, Shavuot would be on the 6th of Sivan.
In Shabbat 86b-88, the Talmud goes through painstaking detail and argument over the date of the giving of the Torah. It boils down to two opinions: the 6th or 7th of Sivan. The back and forth is not relevant to our discussion, but the fact that the date of the giving of the Torah is uncertain is highly relevant. In the previous paragraph the possibility of a 5th of Sivan Shavuot was raised as a very real possibility. Such a Shavuot would be completely disconnected from any commemoration of the date of the giving of the Torah. As well it should be, for the event of the holiday and the event of receiving the Torah are unconnected.
But there is some connection. It is the same season. In some cases Shavuot will fall out on the day of the giving of the Torah.
The Minchat Yitzchak notes how the 7 weeks of sefirah parallel the seven preparatory days a woman takes before going to the mikvah. We count as she counts, and like the bride awaiting her chupah, the Jewish people prepared to bind themselves to God forever at Sinai. These connections, plus the coincidence of the calendar put Shavuot and a celebration of the receiving of the Torah into the same ballpark.
So why doesn’t the Torah give us the date of “matan Torah”?
Rashi says in Shmot 19:1 “Because the Torah should be new to us every day, as if it were given today.” We can not limit our celebration of the Torah to one night/day of the year. It is a constant gift, with no time limits and no set dates.
The giving of the Torah. Right?
Wrong.
Unlike other holidays such as Pesach and Sukkot, the Torah does not assign a historical significance to Shavuot. In Pesach’s case the Torah tells us “On this day I took you out of Egypt.” (Shmot 12:17) In Sukkot’s case, the Torah tells us we dwell in Sukkot “because I had the Israelites dwell in booths when I took them out of Egypt.” (Vayikra 23:43)
Rabbi Joshua ibn Shu’ib pointedly reminds us that the Torah never says “Celebrate a holiday of Shavuot for on that day I gave you the Torah.” We know that Rosh Hashana is a “day of truah” (sounding the shofar), and Yom Kippur is a “day of forgiveness,” but Shavuot is considered “zman matan torateinu” – the general timeframe of the giving of the Torah, but not “yom matan torateinu” – the day of the giving of the Torah.
One can argue that Pesach and Sukkot are also called “zman” something, such as the time of our freedom (Pesach) and the time of our rejoicing (sukkot). They also are not called “Yom” – the “day” of these celebrations! But the difference between these two holidays and Shavuot is that they are each spread over a seven-day period, which by default can not be defined as a single "day of” our freedom or rejoicing.
One reason why Shavuot can never be called the “day of” anything is because Shavuot does not celebrate a historical event. In the Torah it is depicted only as an agricultural holiday. In Shmot 23:16 it is called “Chag Hakatzir” – the holiday of harvest. In Shmot 34:22 it is called “Shavuot” as the acts of harvest and bringing first fruits are mentioned. In Vayikra 23 the holiday isn’t even called by name, but is set in the context of counting sefirah, in that the fiftieth day, also known as the day after the completion of seven full weeks, is the day of the holiday. (Devarim 16 has a similar context, as it calls the holiday Shavuot as well). Finally, in Bamidbar 28:26 the holiday is called “Yom Habikkurim” – the day of the first fruits.
So why is the connection to the giving of the Torah so ensconced in our heads? Obviously we do not live in an agricultural society, nor do we live in Israel, so perhaps we needed to develop an additional significance to this holiday. If not for some deeper symbolism, that is, in our own hearts we would have difficulty understanding the need for this holiday at all.
There are two Talmudic passages that can shed light on our quandary. Rosh Hashana 6b points out that before there was a set calendar, any month on the Hebrew calendar could potentially be 29 or 30 days. If Nissan and Iyar were both 30 days, Shavuot would be on the 5th of Sivan. If Nissan and Iyar were both 29 days, Shavuot would be on the 7th of Sivan. If one was 30 and the other was 29, Shavuot would be on the 6th of Sivan.
In Shabbat 86b-88, the Talmud goes through painstaking detail and argument over the date of the giving of the Torah. It boils down to two opinions: the 6th or 7th of Sivan. The back and forth is not relevant to our discussion, but the fact that the date of the giving of the Torah is uncertain is highly relevant. In the previous paragraph the possibility of a 5th of Sivan Shavuot was raised as a very real possibility. Such a Shavuot would be completely disconnected from any commemoration of the date of the giving of the Torah. As well it should be, for the event of the holiday and the event of receiving the Torah are unconnected.
But there is some connection. It is the same season. In some cases Shavuot will fall out on the day of the giving of the Torah.
The Minchat Yitzchak notes how the 7 weeks of sefirah parallel the seven preparatory days a woman takes before going to the mikvah. We count as she counts, and like the bride awaiting her chupah, the Jewish people prepared to bind themselves to God forever at Sinai. These connections, plus the coincidence of the calendar put Shavuot and a celebration of the receiving of the Torah into the same ballpark.
So why doesn’t the Torah give us the date of “matan Torah”?
Rashi says in Shmot 19:1 “Because the Torah should be new to us every day, as if it were given today.” We can not limit our celebration of the Torah to one night/day of the year. It is a constant gift, with no time limits and no set dates.
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