Update: 2012.05.25
 403x383.jpg "Omer (sheaf of wheat or barley)") |
 640x480.jpg "Ancient Pita (''Pita Iraqi'') from ha-Shipudiya") |
commemorating the presentation, in the Beit ha-Mi•qәdâsh′, of the O′mër of áÌÄëÌåÌøÄéí of wheat and eating the first wheat bread (ancient pita) from the new year's wheat. The two Shab•âtꞋ ancient pitas parallel the two stone tablets of the Bread of Life = Tor•âhꞋ . Accordingly, although no rabbis have recognized and published this parallel (adding to a long list of restorations that é--ä has seen fit to reveal through me), it is the reason that Khag ha-Shâvu•otꞋ is associated with the handing down of the ùÑÀúÌÅé ìåÌçåÉú òÂùÒÆøÆú äÇãÌÄáÌÀøåÉú at Har Sinai and, in 3790 (30 C.E.), the bestowing—by 'ä—of the Shәkhin•âh′ / Ru′akh ha-•Qo′dësh—(the Living Tor•âhꞋ ) preparatory to weaning Qәhil•at′ Yis•râ•eil′ from their dependence on the physical Beit ha-Miq•dâsh′.
Three times in the year every [one] of your males shall appear with é--ä, your Ël•oh•im′, in the place that He shall choose: on Khag ha-Matz•ot′, on Khag ha-Shâvu•ot′ and on Khag ha-Suk•ot′; and he shall not appear with é--ä empty [handed]. (Dәvâr•im′ 16.16-17)
It is here given as a mitz•wâhꞋ to offer a special tәrum•âtꞋ Khag.
Khag ha-Shâv•u•ot′ (Shәm•ot′ 34.22; Dәvâr•im′ 16.10), also known as Khag ha-Qâ•tzir′ (Shәm•ot′ 23.16) and Yom ha-Bi•kur•im′ (bƏ-Mi•dƏbar′ 28.26), is the concluding day of the "counting of the O′mër" (of first fruit wheat), commemorating the presentation of the O′mër of first fruit wheat in the Beit ha-Mi•qәdâsh′.
Notice that
All of the Scriptural titles of this Khag refer to the time from the barley presentation in the Beit ha-Mi•qәdâsh′ (Dәvâr•im′ 16.16) to the presentation of the ìÆçÆí úÌÀðåÌôÈä ùÑÀúÌÇéÄí of refined wheat bread in the Beit ha-Mi•qәdâsh′ (Shәm•ot′ 23.19; wa-Yi•qәr•â′ 23.17-20; 26.1-11), seven shâv•u•ot′ later, and
none of the Scriptural titles refer to giving the Tor•âh′ on this Khag, nor do Josephus nor Philo.
"The earliest clear references to Shâv•u•ot′ as the anniversary of the giving of the Tor•âh′ are from the third century [C.E.]" (Shavuot, Ency. Jud., 14.1321).
"It is possible that the Pharisees insisted that Shâvu•ot′ be observed on a fixed day because they wished to affirm that the festival commemorated the Sinaitic theophany which occurred on the 50th day after the Exodus" (Shavuot, Ency. Jud., 14.1320). However, Shәm•ot′ 19.11 stipulates "In Thirdmonth [Babylonian Sivan]… the same day…," which was the 15th day (of Firstmonth). Thirdmonth 15 is 60 days later, not 50 days!
While Khag ha-Shâv•u•ot′ is a good day to commemorate the giving of the Tor•âh′—as a secondary, rabbinic, theme, the original, Tor•âh′, significance must never be compromised. What folly to compromise Tor•âh′ and call it the commemoration of the giving of Tor•âh′!
Wa-Yi•qәr•â′ 23.15 specifies that the day following "the Shab•ât′" (of Firstmonth 15, which is always the day following the Pës′akh Sei′dër), is the first day of counting the O′mër. In the same way as the other Khaj•im′ (wa-Yi•qәr•â′ 23.24, 32, 39), Firstmonth 15 is always a specially-designated Shab•ât′, regardless of which day of the week it might be. (Those who argue that ùÑÇáÌÈú ùÑÇáÌÈúåÉï does not refer to ùÑÇáÌÈú contradict Shәm•ot′ 16.23 and 31.15!!!) Thus, the first day of the O′mër is always Firstmonth 16. (Rabbis seem oblivious to the unavoidable implication of their insistence that it isn't really a Shab•ât′, allowing smoking and such. If it is not a Shab•ât′, then wa-Yi•qәr•â′ 23.15 demands that the Samaritans and Christians are right: "Pentecost" must, in such case, always fall on Sun-god-day!)
Beginning the counting of the O′mër on the day following the Shab•ât′ of Firstmonth 15, i.e., on Firstmonth 16, seven shâv•u•ot′ intervene between the presentation of the bi•kur•im′ of barley in the Beit ha-Mi•qәdâsh′, on Firstmonth 15, and the presentation of wheat in the Beit ha-Mi•qәdâsh′ on Khag ha-Shâv•u•ot′. Thus, Khag ha-Shâv•u•ot′ is the day following the seven shâv•u•ot′ (which is why Tor•âh′ and the Jews refer to it as Khag ha-Shâv•u•ot′), the the 50th day).
As a result, the period from Khag ha-Matz•ot′ to Khag ha-Shâvu•ot′ has been thought of as tied together (by the counting of the O′mër) into a single Khag likened to a longer version of the 8 days of Khag ha-Suk•ot′, likening the last 6 days of Khag ha-Matz•ot′ to a Khag within a Khag.
Khag ha-Shâv•u•ot′ was originally a harvest Khag for farmers. Only those who possessed land — not tenants — could bring the bi•kur•im′. These were brought from the Seven Species: wheat, barley, grapes, figs, pomegranates, olive-oil and date syrup (dәvash—Biblical "honey" wasn't bee-honey; Solomon Zeitlin, The Rise and Fall of the Judaean State: A political, Social and Religious History of the Second Commonwealth, 332 — 37 B.C.E. in Philip Goodman, The Shavuot Anthology, p. 145ff).
A spectacular procession accompanied the bringing of the bi•kur•im′ to the Beit ha-Mi•qәdâsh′. An ox, its horns overlaid with gold and a wreath of olive leaves on its head, walked at the head of the procession. Flutes played at the head of the procession. The people, bearing decorated baskets of bi•kur•im′, chanted Tәhil•im′ 122 (to the same melody that Tei•mân•im′ chant Tәhil•im′ today) as they paraded.
When they passed through the streets of Yәru•shâ•lay′im, all of the craftsmen stood up to greet them, saying, "Brethren, men of (such-and-such-a-place), shâ•lom′ al•ei′khëm." When they reached Har ha-Bay′it, each one took the basket and put it on his shoulder. With the baskets on their shoulders, the celebrants read the account of the sufferings of the Israelis in Egypt, concluding with Dәvâr•im′ 26.9-10. The pilgrims then took their baskets with their bi•kur•im′ from their shoulders and the Ko•han•im′ placed them at the side of the Miz•bei′akh. Beside bringing the bi•kur•im′, qor•bân•ot′ were offered in the Beit ha-Mi•qәdâsh′ and two loaves of bread, baked with leaven from fine flour of the first wheat harvest, were waved as a Mi•nәkhâh′. (ibid.)
The 49 day period (seven weeks) that precede the redemption of Khag ha-Shâv•u•ot′ parallels the counting of the years to the Yo•veil′ (wa-Yi•qәr•â′ 25.8-10). Both symbolize the "final week of Dân•i•eil′" (ch. 9) that precedes the ultimate redemption of Israel (Jews).
It wasn't until the second century C.E., after the destruction of the Beit ha-Mi•qәdâsh′, when bi•kur•im′ and qarbanot were no longer brought to Yәrushalayim (Ma•sëk′ët Shab•ât′ 86b), that the Rabbis' identification of the giving of the Tor•âh′ with the revelation of the Shәkhin•âh′ at Har Sin•ai′ with Khag ha-Shavuot is first evidenced. The earliest clear reference to Khag ha-Shavuot as the anniversary of the giving of the Tor•âh′ are from the third century [C.E.], e.g., the saying of R. Eli·ezer that all authorities agree that it is necessary to rejoice with good food and wine on the a•tzër′ët because it was the day on which the Tor•âh′ was given" (Ma•sëk′ët Pәsâkh•im′ 68b)" (Ency. Jud., "Shavuot," 14.1320-21). That there is no disputation or controversy to this assertion demonstrates that the tradition was already well-established at that time.
(Note the difference that a geir is not a "convert.")
Dating from the same period (ca. 30-200 C.E.), the first mention of the reading of Mәgil•âh′ Rut, paradigm of the convert and found in "the post-talmudic tractate So•phәr•im′ (14:18) records only the custom of reading… Ruth," (jewishvirtuallibrary.org). Thus, Khag ha-Shâv•u•ot′ was also regarded as the festival celebrating geir•im′.
Tradition holds that Dâ•wid′ ha-Më′lëkh, paradigm of the Mâ•shi′akh—and descendent of Rut, was both born and died on Khag ha-Shâv•u•ot′. (Interestingly, historically predating—and thus the earliest documented paradigm for—this tradition, Rib′i Yәho•shu′a was born on or very near Khag ha-Shâv•u•ot′ (05.29, B.C.E. 7 on the civil calendar by astronomical computer calculations) and died on (last seen alive the day before) Khag ha-Shâv•u•ot′; see NHM 28 notes.)
Recognizing the rabbinic tradition that the Mâ•shi′akh will "bring" the third Beit ha-Mi•qәdâsh′ "with him," implies that it is a spiritual Beit ha-Mi•qәdâsh′, the stones of which are the nәphâsh•ot′ of Yi•sәr•â•eil′. The nәphâsh•ot′ of Yi•sәr•â•eil′, in turn, are the fruits of Tor•âh′!
In placing the Tor•âh′ at the center of Khag ha-Shâv•u•ot′, which was the festival of the second harvest—fruits, it is particularly appropriate that Khag ha-Shâv•u•ot′ celebrate the second harvest—fruits (i.e. nәphâsh•ot′)—of Tor•âh′: geir•im′, whose nәphâsh•ot′ are being planted to grow into fruits of Tor•âh′.
Bear this in mind, with its implications, as you read the following 2009.05.26 Jerusalem Post article by archeologist Stephen Rosenberg.
"No longer able to bring first fruits to the [Beit ha-Mi•qәdâsh′], the people now had reason to rejoice on Shâvu•ot′ as the day of the giving of the [Tor•âh′]. The rabbis of Yavne, inheritors of the pharisaic tradition, interpreted it to make it possible for the people to live according to its commandments, and established Shâvu•ot′ as the anniversary of [îÇúÌÇï úÌåÉøÈä.
"So that's how it happens that on Shâvu•ot′ we celebrate the giving of the [Tor•âh′]. There was little else left to do on that festival except to study the [Tor•âh′] and feast, as was indeed advocated in the Talmud (Pessahim 68b) by Rabbi Eleazar in the third century, who said we learn during the night and feast during the day. The Torah says "rejoice," so many of us eat a sweet cheesecake to remind us of the [date-syrup] and milk that King Solomon tells us is on the tongue of his beloved - by tradition the Torah (Song of Songs 4:11). There is also a custom of decorating synagogues with flowers in memory of those that were said to have grown that day at the foot of Mount Sinai.
"Cheesecake and flowers, is that enough to attract children, those on whom we rely to carry on our tradition? On Pessah they have the excitement of the Seder and the matzot, on Succot they have the adventure of eating and sometimes sleeping in a hut, under the greenery and the stars. But on Shâvu•ot′, there is nothing to excite them beforehand except the prospect of staying up to learn, but that's more for their teenage siblings [Hours studying big attraction for teens? What planet is he on?] and parents, and anyway it's not a tangible thing. And cheesecake alone is not enough incentive for young minds.
"In other words, Shâvu•ot′ has become an intellectual event, a middle-class phenomenon for bourgeois parents. They are neither farmers nor fundamentalists, but just regular people who follow tradition, and have nothing better to do than learn all night and eat all day. [Relative to most Jews, again, what planet is he on?] Is this not a badly watered-down alternative to the exciting procession of the first fruits, a poor alternative to occupy those men in suits who have lost contact with the land, and prefer to sit and debate rather than get up and act?
"The rabbis have always preferred to sit and debate, and that may have been all they could do in Babylon, Frankfurt and Poland. But does that have to be the case in modern Israel?
"The early kibbutzniks said it was not to be so, and instituted events that again made the festival significant to their children. They grew and assembled the seven species, took the first fruits, decorated them in baskets, painted posters and made models of the [Beit ha-Mi•qәdâsh′], and finally they ate the produce of their own labor. It was a physical expression, full of hard work followed by celebration and reward for one's achievement.
"These kibbutz activities have never, sad to say, been transferred to the city synagogues. Nor have they even spread to the kibbutzim of the Orthodox movements. Here indeed was an opportunity to involve children, but nothing has been done for them.
"One can imagine a time when our synagogues will organize parades for the children, carrying the first fruits of their own growing, with all due pomp and circumstance, to a bumper [Qi•dush′], to the sound of song and dance, with invitations to all the neighbors and especially to the needy.
"This might be the best way to transmit the tradition to our children while celebrating Shâvu•ot′ according to the Torah given on that date." ("Are learning & cheesecake enough?" Jerusalem Post, 2009.05.26, Stephen Gabriel Rosenberg, senior fellow of the W.F. Albright Institute of Archeological Research in Jerusalem)
A liturgical synonym for Khag Shâvu•ot′ is æÀîÇï îÇúÌÇï úÌåÉøÈúÅðåÌ.
Recognizing the spiritual nature of the third Beit ha-Mi•qәdâsh′, today's fruits should symbolize, celebrate and accompany a gallery of YƏr•ei
Not even most Jewish parents, much less young people, flock to hours of recitation and study. That's why the phenomenon of the "graying of the synagogues." Restoring the remnants of Khag ha-Shâv•u•ot′ salvageable without the Beit ha-Mi•qәdâsh′ is essential to attract young Jews back to Tor•âh′ and the Beit ha-Kәnës′ët on this day. Institute remnants, celebrations and symbols of these where you can.
Not until the 18th century C.E. was decorating with greenery prohibited. The Vilna Gaon ("Genius of Vilna," Lithuania; 1720-1797) was exactly backwards, and wrong: canceling the tradition of decorating with plants because he (wrongly) thought it too closely resembled the Christian decorations for their holidays. The fact of the matter is that the Christian decorations of Pentecost originated in Judaic practice! The Vilna Gaon canceled–and contradicted–the original Tor•âh′ practice! (This has been the case in a number of cancellations of originally Tor•âh′ practice after they were adopted by Christianity.)
According to the Mid•râsh′, Har Sin•ai′ suddenly blossomed with flowers in anticipation of the giving of the Tor•âh′ on its summit. Greenery also figures in the story of the baby Mosh•ëh′ being found among the reeds in a reed basket (Shәm•ot′ 2.3) when he was three months old (Mosh•ëh′ is thought to have been born on Twelfthmonth 7 and placed in the Nile River on Thirdmonth 6, the same day he later brought Yi•sә•râ•eil′ to Har Sin•ai′ to receive the Tor•âh′).
For these reasons, many Jewish families traditionally decorate their homes and Bât•ei′- ha-kәnës′ët with plants, flowers and leafy branches in honor of Khag ha-Shâvu•ot′. Some Bât•ei′- ha-kәnës′ët decorate the bim•âh′ with a canopy of flowers and plants so that it resembles a khup•âh′, as Khag ha-Shâvu•ot′ is spiritually referred to as the day the matchmaker (Mosh•ëh′) brought the bride (Yi•sә•râ•eil′) to the khup•âh′ (Har Sin•ai′) to marry the bridegroom (é--ä); the kәtub•âh′ was the Tor•âh′. Some Eastern Sәphârâd•i′ communities read out a kәtub•âh′ between é--ä and Yi•sә•râ•eil′ as part of the liturgy.
Obtain 2+ O′mër—sheaves—of barley from a qi•butz′; place 2 sheaves at the entrance or on each side of the bim•âh′ or each side of the •ron′, then use any extra to decorate the Beit ha-Kәnës′ët along with the other six of the Seven Species (wheat, barley, grapes, figs, pomegranates, olive-oil and date syrup) plus baskets of all kinds of fruits and vegetables. Use a few in baskets or bowls for decoration in the Beit ha-Kәnës′ët and make lots of sliced fruits and veggies, as well as wheat and barley loaves, for Qi•dush′ salad, topped with extra virgin olive-oil and bowls of sliced fruits dressed with a bit of date syrup. Very healthy too. While you're at it, may as well include nova (salmon, less salty than lox) and cans of smoked herring for omega-3. Wines (slightly cool red and very cold white), fresh pomegranate, home-made V-8 and other fruit juices—and, of course, the cheesecake.
Dawn äÂáÈàÇú áÌÄëÌåÌøÄéí Procession– In Yәru•shâ•lay′im, where Sim•khat′ Beit ha-Sho•eiv•âh′ is held every year, there should be a Shâv•u•ot′ dawn procession, without the decorated ox but otherwise complete with flutists and people, bearing decorated baskets of bi•kur•im′, chanting Tәhil•im′ 122 to the Tei•mân•im′ chant. This should culminate in "The ÷ÄãÌåÌùÑ äÇâÌÈãåÉì," following Sha•khar•it′ and Mu•sâph′, at the Ko′tël.
áÌÄøëÌÇú äÇâÌÅøÄéí – Since Shâv•u•ot′ is also the Khag of Rut / geir•im′, the Mi•nәkhâh′ reading of Mәgil•âh′ Rut should be followed by all geir•im′ in the crowd who are in an Orthodox conversion program gathering under a tal•it′ (several as necessary) like the Tei•mân•im′ do for newborn children each year, to be blessed by the Ko•han•im′.
Similar festivities, but scaled down from those in Yәru•shâ•lay′im, should be celebrated in each Beit ha-Kәnës′ët in Israel. Each congregation should organize its own Dawn (or pre-Sha•khar•it′) äÂáÈàÇú áÌÄëÌåÌøÄéí parade route along a sidewalk leading to the Beit ha-Kәnës′ët as the prelude to Sha•khar•it′ and Mu•sâph′ and culminating in a ÷ÄãÌåÌùÑ äÇâÌÈãåÉì.
There shouldn't be any halakhic obstacle to each Beit ha-Kәnës′ët including a áÌÄøëÌÇú äÇâÌÅøÄéí in Mi•nәkhâh′.
In most areas outside of Israel, a procession along a sidewalk probably ranges from awkward to a target of abuse. There is no reason, though, that the interior of the Beit ha-Kәnës′ët cannot be decorated similarly and enjoy the other celebrations like a ÷ÄãÌåÌùÑ äÇâÌÈãåÉì and áÌÄøëÌÇú äÇâÌÅøÄéí.
The greater the amount of baskets of veggies and fruits, the more you can give to those in need: a praise to Tor•âh′ and é--ä.
Dairy foods and honey became traditional based on verses like Shәm•ot′ 3.8 (and confusing date-syrup with honey), Tәhil•im′ 19.9-11 and Shir ha-Shir·im′ 4.11 (Goodman, p. 248ff). Many scholars, particularly botanists, today recognize that Biblical dәvash referred to date syrup, not bee-honey.
During Khag ha-Matz•ot′, observant Jews throughout Israel pray in Beit ha-Kәnës′ët and can be heard around mealtimes crunching on sandwiches made of Matz•âh′. During Suk•ot′, observant Jews throughout Israel pray in Beit ha-Kәnës′ët and can be observed eating their meals in a Suk•âh′. On Khag ha-Shavuot, observant Jews throughout Israel pray and study Tor•âh′ all night in Beit ha-Kәnës′ët. That's all! Why is there no unique commemoration (outside of Beit ha-Kәnës′ët) associated with Khag ha-Shavuot like the other two Khaj•im′?
Pës′akh commemorates the Yәtzi•âh′. As Rabbi Shlomo Riskin observed (The Jerusalem Post, 2003.05.16, p. B6), "Similarly, Shâvu•ot′ is the festival of the first fruits, the time when every Jewish farmer brings the best of his harvest to the altar in Jerusalem. It reflects a period of well-being and tranquility, with the Holy Temple finally established in Jerusalem. Pessah is only the beginning of Jewish freedom; it marks our Exodus from Egypt, but that Exodus only brought us as far as an alien and dangerous desert. Hence[, like the count to Yoveil,] the count between Pessah and Shâvu•ot′ reflects our anticipation of progressing from redemption begun to redemption achieved." These parallels imply messianic interpretations.
The Teimani tradition, O′mër (the letter lamed, meaning "to" or "toward"), emphasizes the more spiritual orientation of direction, implying progress "toward" a goal. The more widespread tradition, ba-Omer (the letter beit meaning "in"), implies absorption in the present worldly state and situation.
The earlier documentation of the association of the revelation of the Shәkhinah with Khag ha-Shavuot is noteworthy. The post-135 C.E. Hellenist gentile pagan Romans (Christians) didn't relate to any particular implications of the early documentation in their NT of a seemingly innocuous statement. In the earliest extant sources (à, β, papyrus P-66 dating from ca. 200 C.E., a-3 and the Pәshitәtâ′), Jn. 16.7 reads: "It is appropriate for you that I should go away, for if I don't go away the παρακλητος (parakleitos; neighboring presence = Shәkhinah) won't come to you; but if I proceed I will send Him to you." In other words, as long as Rib′i Yәho•shu′a's tal•mid•im′ remained dependent upon his personal physical leadership they wouldn't be able to experience dependance upon the Shәkhinah as revealed in Tor•âh′ — just as at Har Sinai!
Coupled with this statement, to which no special meaning was attached, was another inherited concept which had no particular significance to them: that the women last saw Ribi Yәhoshua the day after the discovery of his empty tomb on Firstmonth (Babylonian "Nisan") 24, i.e. on Firstmonth 25. Nor did they relate that Firstmonth 25 is the 10th day of the omer. Nor did they attach any particular significance to yet another innocuous statement in Transition ("Acts") 1.3 that Firstmonth 25 began a period of 40 days that Ribi Yәhoshua appeared physically and personally to many. Finally, they connected none of these dots to notice that the personal physical appearances of Ribi Yehoshua ended exactly 40 days from Firstmonth 25 inclusive — i.e. ending the 49th day of the counting of the omer, the day before Khag ha-Shavuot when redemption is expected. Thus, the teaching expressed in Jn. 16.7, when combined with these accounts, implies the revelation of the Shәkhinah on Khag ha-Shavuot! (For further details, see The Nәtzârim Reconstruction of Hebrew Matityâhu (NHM) note 28.1.2.)
The only idea the Christians managed to understand was that the revelation of the Shәkhinah — for no particular reason they knew — appeared on Khag ha-Shavuot. That it coincided with the conclusion of the personal physical appearances of Ribi Yәhoshua was lost, as were the links back to the concept expressed in Jn. 16.7. While this isn't found in NHM, the possibility that these links, which are meaningful in a Jewish context but lost to the earliest Christian history (post-135 C.E.), were found in the original Hebrew Ma•tit•yâh′u is an intrigiuing possibility. Such documentation hints that the tradition linking revelation of the Shәkhinah with Khag ha-Shavuot, already accepted at that time, moves the documentation back more than two centuries earlier than the earliest of other extant sources.
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| Original Nәtzâr•im′ Beit ha-Kәnës′ët |
Khag ha-Shavuot is also regarded as the anniversary of the death of Dâ•wid′ ha-Më′lëkh. Though they don't realize it, on Khag ha-Shavuot many religious Jews, and even many Christians these days, visit his traditional tomb in our original Nәtzâr•im′ Beit ha-Kәnës′ët on Har Tziy•on′ in Yәru•shâ•lay′im.
In Beit ha-Kәnës′ët it is customary to read Mәgil•at′ Rut immediately before Mi•nәkhâh′ . "Among the reasons given are: that the events recorded in Rut took place at harvest time (Rut 2.23); that Rut was the ancestor of Dawid (Rut 4.17) who, according to tradition, died on Khag ha-Shavuot [or the day before??? Like Ribi Yәhoshua the scion of Dawid. 49 days after the crucifixion; see notes to NHM 28]; that Rut's "conversion" to Judaism is appropriate reading for the festival which commemorates the giving of the Tor•âh′…
Khag ha-Shavuot (plural of Shavua) may also be pronounced Khag ha-Shәvuot (an alternate plural of ùáåò – Shavua = week, or the plural of ùáåòä – Shәvuah = an oath). Thus, this pronunciation can mean either Pilgrimage of Weeks or Pilgrimage of Oaths. The latter is especially associated with a bәrit, e.g., No′akh and the Patriarchs, as well as concerning the wells at Bә•eir Shëv′a — "well of an oath" (corrupted to "Be'er Sheva").
It's customary (not on Shabat or the Khag, of course) to commemorate the Khag sacrifice by contributing a minimum of ₪3 to your local Orthodox Beit ha-Kәnës′ët. Unlike Shabat Shәqalim, larger contributions are welcome on Khaj•im′. You can find the current rate of exchange for your currency from one of the Israeli newspaper websites and contribute locally in your own currency. If you aren't able to attend a local Orthodox Beit ha-Kәnës′ët regularly, then you should contribute to the Nᵊtzâr•
While its source is in the Mid•râsh′, the custom of staying up all Khag ha-Shâvu•ot′ night to study Tor•âh′ dates back only to 1533 C.E. and Qa•bâl′ist Rabbi Joseph Caro, author of the Shu•khân′ •rukh′, then living in Ottoman Salonika, Greece. During one of those study sessions, they claim an angel appeared and taught them Jewish law. (Jewish Virtual Library. 2011. Retrieved 8 June 2011).
Subsequently (in the 16th century C.E.), the äàøéæ"ì, arranged a special service for the evening of Khag ha-Shâvu•ot′: the úÌÄ÷ÌåÌï ìÅéì ùÑÈáåÌòåÉú, consisting of excerpts from the beginning and end of each of the 24 books of Ta•na"kh′.
Due to its connection with the harvest, Khag ha-Shâvu•ot′ is celebrated with special activities on qi•butz•im′ and mo•shâv•im′. These agricultural settlements hold parades and special ceremonies to show off the fruits produced in their fields, in the manner of bikur•im′. Just as, in ancient times, an ox, its horns overlaid with gold and a wreath of olive leaves on its head, was paraded through the villages on the way to Yәru•shâ•la′yim, today, their counterpart, agricultural machinery and farming equipment, are also put on display, and the public is invited to participate in the festivities ("Jewish holidays: Shavuot". Israel Ministry of Tourism. 2005. Retrieved 24 May 2011).
According to Jubilees, Isaac was born (xvi. 13), Av•râ•hâm′ died (22.1) and Yәhud•âh′ was born (28.15) on Khag ha-Shâvu•ot′. See Jewish Ency. 374b, Festivals (Shabu'ot). The relation of the Jewish to the Christian Pentecost with its pouring out of the Spirit as an analogy to the giving the Law in seventy languages is obvious. ("Pentecost," Jewish Encyclopedia, retrieved 2011.06.10)
It is the Tei•mân•i′ tradition of No•sakh′ Bal•ad•i′ to read Tor•âh′ all night long. At our Beit ha-Kәnës′ët in Ra•a•nan′â(h), like Sim•khat′-Tor•âh′, the night is divided into several shifts, each shift taking over from the previous shift.
The authentic Teimani greeting for every khag (which doesn't include the High Holy Days), from back in Yemen, is NOT the popular "khag sameiakh" (though the latter is what's generally heard around our Beit ha-Kәnës′ët), but rather:
úÌÄæÀëÌåÌ ìÀùÑÈðÄéí øÇáÌåÉú åÌìÀîåÉòÇãÄéí èåÉáÄéí
ùîåú é"è à' – ë' ë"â
(Shәm•ot′ 19.1 – 20.23)
The portion of the Tor•âh′ read in Beit ha-Kәnës′ët on the first day [of Khag ha-Shâv•u•ot′] is the account of the theophany at Har Sin•ai′… The Haph•târ•âh′ for the first day is the vision of Yәkhëz•qeil′ (1-2) because of its parallel to the vision of the whole Hebrew people at Har Sin•ai′." (Ency. Jud., "Shavuot," 14.1321).
áîãáø ë"ç ë"å-ì"à
(bә-Mi•dәbar′ 28.26-31)
éçæ÷àì à' à' – á' á' & â' é"á
(Yәkhëz•qeil′ 1.1 - 2.2 & 3.12), not 1.1-28 & 3.12 as in the Ash•kәnaz′i tradition.
The Haph•târ•at′-Tei•mân•im′ is Yәkhëz•qeil′ 1.1 — 2.2; 3.12, not the Sәphâ•râd•it′ and Ash•kәnaz′it Yәkhëz•qeil′ 1.1-28; 3.12.
The Netzarim Reconstruction of Hebrew Matityahu (NHM) 4.1-4 records that, in 3789 (29 CE), RibꞋ i Yәho•shuꞋ a had fled to a mountain in the arid-badlands outside of Yәri•khoꞋ , fleeing from the Hellenist Tzәdoq•iꞋ Ko•heinꞋ Gâ•dolꞋ (who was labeled a Ko•heinꞋ hâ-RëshꞋ a by the Pәrush•imꞋ and Qum•rânꞋ Essene Tzәdoq•imꞋ and an adversary—sâ•tânꞋ in Hebrew).
What Christians simplistically view as "temptations of the devil" were, in fact, negotiating proposals by the Ko•heinꞋ hâ-RëshꞋ a / sâ•tânꞋ to bring this firebrand (!) RibꞋ i into their Hellenist camp and prevent repercussions from the Hellenist Roman occupiers. In his third offer (vs. 8-11), for example, only the Hellenist Tzәdoq•iꞋ Ko•heinꞋ Gâ•dolꞋ was in a position to offer the political proposal, rulership, to RibꞋ i Yәho•shuꞋ a as the scion of the Royal Beit-Dâ•widꞋ ; provided, of course, that he accept the higher authority of the Hellenist proxy of the Hellenist Roman occupiers – himself, the Tzәdoq•iꞋ Ko•heinꞋ Gâ•dolꞋ ("if you'll only bow to me one bow").
In his first offer, however, the Ko•heinꞋ hâ-RëshꞋ a makes a religious argument: Mosh•ëhꞋ hewed two stone tablets that are the Bread of Life – Tor•âhꞋ . So, he challenges, let's see you match or exceed that – "say to this stone that it should become bread" (i.e., hew a Διαθηκη Καινη (NT) – a "Novus Ordo Seclorum" – set of tablets) and then eat it (i.e., practice and teach it).
And did RibꞋ i Yәho•shuꞋ a "take advantage of the obvious politically correct opportunity" to assume rulership and become the Davidic king? It was there for his acceptance!
But the charade of a Davidic king serving a Hellenist sâ•tânꞋ while merely pretending to serve é--ä was unacceptable to him. RibꞋ i Yәho•shuꞋ a said, "The writing, Dәvâr•imꞋ 8.3, is:"
"for not on the [physical] bread alone shall the man live, for upon everything going forth of the Mouth of é--ä [i.e., the Bread of Life = Tor•âhꞋ ] shall the man live."
These negotiations also demonstrate that, contrary to popular Christian belief, the "week of the crucifixion" was not the first friction and conflict between the Ko•heinꞋ hâ-RëshꞋ a / sâ•tânꞋ and RibꞋ i Yәho•shuꞋ a.
| Haphtâr•âh′ | Translation | Mid•râsh′ Rib′i Yәho•shu′a (NHM) | NHM |
|---|---|---|---|
| Yәkhëz•qeil′ 1.1 | …when I was in the gol•âh′ on the KƏvar River; the heavens opened, and I saw sights of Ël•oh•im′. | …the Hellenist pseudo-Tzәdoq•i′ 3.7.2 Chief Ko•hein′ 2.4.1 said to him, "I adjure 26.63.1 you by the Living Eil that you tell us if you are the Mâ•shi•′′akh—the son 3.17.2 of Eil," Rib′i Yәho•shu′a said to him, "You said that. In the future,26.64.1 [Dâniy•eil′ 7.13]: "Look, with the clouds 24.30.9 of the heavens," 3.2.2 like a human being was coming, he arrived even to the Ancient of Days, and they ushered him into His Presence" [and, Tәhil•im′ 110:1, a chant to Dâ•wid′ = the Mâ•shi•′′akh], "Declared é--ä to a•don•i′, ‘Sit at My Right [Hand]!’" 26.64.2 | 3.16 |
| What the Haphtâr•âh′ skips over: beit mƏriy (Yәkhëz•qeil′ 2.5-6,8; 3.9) before continuing at 03.12 (see also beit mƏriy after the Haphtâr•âh′ in Yәkhëz•qeil′ 3.26-27; 12.2-3,9,25; 17.12; 24.3). | Now, whether they will hearken or desist—for a beit mƏriy are they—they will know that a Nâ•vi′ has been among them. But you, bën-â•dâm′, neither revere them nor revere their words; don't revere [them] because [they are] refusers and thorns to you; and with scorpions you settle. Don't revere their words and don't subordinate to their faces because they are a beit mƏriy. 27But when I will have spoken to you I will open your mouth, and you shall say to them, "Thus says A•don•ai′ 'ä…" He who hears will hear and he who desists will desist because they are a beit mƏriy. | He who has ears to hear, hear.13.9.2 To what shall I liken this generation? It’s like teen-agers 11.16.0 who sit in the shuq,11.16.1 to whom other teen-agers call saying, ‘We played flute for you and you wouldn’t dance; so we intoned funeral dirges for you, but you wouldn’t play mourner either.’ 11.17.1 For Yokhâ•nân′ 'ha-Mat•bil′' 3.0.1 Ben-Zәkhar•yâh′ ha-Ko•hein′ 3.0.2 came neither eating 11.18.1 nor drinking 11.18.2 and one says ‘He is possessed by demonic-forces.’ 4.24.1 This person 8.20.2 came eating 11.19.1 and drinking 11.19.2 and one says about him, ‘Look, the man is a glutton 8.20.1 and a wino;11.19.3 an associate of turncoat-tax-gougers 5.46.1 and missteppers.’ 1.21.4 Their ‘logic’ 13.54.2 is justified by petitio principii.11.19.4 Then he 11.20.1 began to reproach 11.20.2 the ârim 2.23.0 for whom 11.20.3 most of his forces 11.20.4 had become, because they didn’t make tәshuv•âh′.3.2.1 “Oy for you of Korâzin in the Gâ•lil′! Oy for you of Beit-Tza•yâd•âh′ 11.21.0 on the northeast shore of Yâm Ki•nër′ët, because if the forces 11.20.3 which have been exercised in you had been exercised in Tzor 11.21.1 and Tzid•on′,15.22.1 LƏvân•on′ they would have made tәshuv•âh′ 3.2.1 by this time in sackcloth and ashes.11.21.3 I tell you only 11.22.0 that it will be easier for Tzor 11.21.1 and Tzid•on′,15.22.1 in the day of adjudication-of-Halâkh•âh′ 11.22.1 than for you. You, Kәphar′ Na•khum′, won’t be elevated 11.23.1 to the heavens.3.2.2 You shall be brought down unto Shә•ol′,11.23.2 because if the forces 11.20.3 which were exercised in you had been exercised in SƏdom,10.15.1 then SƏdom 11.23.3 would have remained until this day. Ä•mein′! 11.22.1 I tell you that it will be easier for the land of SƏdom 10.15.1 in the day of adjudication-of-Halâkh•âh′ 11.22.1 than for you.” |
11.15-24 |
| Yәkhëz•qeil′ 1.4-26 | I saw, and behold, there was a stormy ru′akh coming from the north, a big cloud with flashing fire with a brilliant aura around it; and from its interior, was like an ein ha-khash•mal′ amidst the fire; 5 and within was an image of four khai•yot′. This was the sight of them: they had the image of an â•dâm′, 6 and there were four faces to each one… 25 There was a qol from over the sky that was above their heads… 26 Above the sky that was over their heads, there was like the image of a throne made of ëv′ën-sa•pir′, and upon the image of this throne was an image like the sight of a man on it, from above… 28b It was the sight of the image of the Kâ•vod′ é--ä. | Having consummated tәvil•âh′,3.6.1 straightway Rib′i Yәho•shu′a walked up onto the bank out of the water and look… the heavens 3.2.2 were opened to him 3.16.1 and he was struck with awe 3.16.2—a ru′akh bat-qol,3.16.3 cooing like a dove out of the heavens,3.17.1 saying, |
26.64 |
ãáøéí é"ã ë"á àå è"å é"è – è"æ é"æ
(If on Shabat begin at Dәvâr•im′ 14.22, else begin at 15.19 – 16.17)
áîãáø ë"ç ë"å-ì"à
(bә-Mi•dәbar′ 28.26-31)
çá÷å÷ á' ë' – â' é"è
(Khav•a•quq′ 2.20 - 3.19)
The Haph•târ•at′-Tei•mân•it′ and Sәphâ•râd•it′ is Khav•a•quq′ 2.20 — 3.19, not the Ash•kәnaz′it Khav•a•quq′ 3.1-19.
Unlike the various min•im′ of Ash•kәnaz′im, neither the Teimân•im′ nor Sәphârâd•im′ recite éÄæÀëÌÉø after the Ha•phƏtâr•âh′ (after Mi shë-bei•akh′ ) at the end of the Sha•khar•it′ service. See: úÌÀôÄìÌÇú äÇùÑÀëÌÈáÈä ìÇàÄéùÑ and úÌÀôÄìÌÇú äÇùÑÀëÌÈáÈä ìÇàÄùÌÑÈä.
| Nәviy•im′ | Translation | Mid•râsh′ Rib′i Yәho•shu′a (NHM) | NHM |
|---|---|---|---|
| Haphtâr•âh′ Khava•quq′2.20 – 3.2 | But é--ä is in His Hei•khâl′ qâ•dosh′; all hâ-•âr′ëtz be silent before His Face. 3.1 A tәphil•âh′ of Khava•quq′ ha-Nâ•vi′; for ùÑÄâÀéÉðåÉú. 2 é--ä, I have hearkened to Your hearkening, I was awestruck. | And look… Mosh•ëh′ and Eil•i•yâh′u 17.3.1 appeared to them to be talking with him.17.3.2 6 While he was still speaking, look… a cloud covered them.17.5.1 While they were under the cloud they heard from the cloud 17.5.2 a voice 3.17.1 saying, "This 17.5.3 is My lone 17.5.4 son.3.17.2 My pleasure is in him.3.17.3 Hear him."17.5.5 Hearing this, the tal•mid•im′ 5.1.1 fell on their faces to the earth and were exceedingly fearful.10.28.1 This "fear" is often translated from the Hebrew éøà (awesome). However, the stretch to connect these two passages (based on similar wording) made by some, seems forced and unwarranted. Perhaps the cloud in the passage in NHM may be likened to the Hei•khâl′ qâ•dosh′ described by Khava•quq′ ha-Nâ•vi′. However, the connection derives from the Hellenists' reliance on the LXX reading of 3.2: O Lord, I have heard thy report, and was afraid: I considered thy works, and was amazed: thou shalt be known between the two living creatures… |
17.3 & 6 |
| Haphtâr•âh′ Khava•quq′ 3.17 | For the fig tree blossoms not; neither is there a crop on the grapevines; the the Ma•as•ëh′ of the olive-tree is stunted, the wheat-fields have made no food, the flock is cut-off from the fold and there are no cattle in the stall. | While going forth to Beit-Khâ•nân′,21.18.1 Rib′i Yәho•shu′a was hungry. From a distance he saw a fig tree loaded with leaves, and he went there to see if there were any figs on it. He didn't find any figs, only leaves, because early spring is not the season for figs. Then he said, "May no edible fruit go forth from you." 21.19.1 Right after that the fig tree withered. Seeing it,21.20.1 the tal•mid•im′ 5.1.1 were amazed saying, "How did the fig tree wither right after that?" Few seem to notice the Biblical symbolisms of the fig tree, grapevine, olive-tree and flock. |
21.18-20 |
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