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Shavuot: Difference between revisions
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==Decorating the Shul for Shavuot== | ==Decorating the Shul for Shavuot== | ||
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 (quoting Maharil pg. 160) explains that the custom commemorates the joy of Matan Torah. Birkei Yosef 494:6 says that this custom is an ancient one dating back to the time of the Midrash Targum Sheini on Megillat Esther 3:8 which writes that Haman mentioned this minhag of ours to Achashverosh. Magen Avraham 494:5 explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. The Levush 494:1 writes that this minhag is based on the pasuk “גַּם-הַצֹּאן וְהַבָּקָר אַל-יִרְעוּ, אֶל-מוּל הָהָר הַהוּא” (Shemot 34:3) which implies that there was pasture on Har Sinai. Sefer Minhag Avoteinu Biyadenu vol. 2 pg. 578 suggests the Maharil himself felt that the minhag was a fulfillment of added simcha of the holiday itself, not a commemoration of the simcha of Matan Torah. He writes that this minhag developed specifically on Shavuot because there is an added level of happiness which manifests in physical pleasures, as the Gemara Pesachim 68b writes that though there is a machloket Tannaim if the holidays should be כולו לה’ or חצי לכם and חצי לה’, all opinions agree that there is an aspect of לכם on Shavuot. With this, he explains why the Maharil writes that the greenery should smell nice. Thus, according to the Maharil, it is our joy in essence of the Torah itself and our ability to learn it that we are celebrating by putting out decorations, while according to the Rama the celebration is more focused on the historical fact that Hashem chose us as His nation and gave us His Torah. see also Yechave Daat 4:33. See further in Sefer Minhag Avotenu Biyadenu vol. 2 pg. 573-604 for a lengthy discussion of the development of this minhag and the various reasons. </ref> While some communities abstain from this custom because it may be considered a chok akum,<Ref>This is the opinion of the Gra as quoted by the Chayei Adam 131:13 and Maaseh Rav Siman | # Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 (quoting Maharil pg. 160) explains that the custom commemorates the joy of Matan Torah. Birkei Yosef 494:6 says that this custom is an ancient one dating back to the time of the Midrash Targum Sheini on Megillat Esther 3:8 which writes that Haman mentioned this minhag of ours to Achashverosh. Magen Avraham 494:5 explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. The Levush 494:1 writes that this minhag is based on the pasuk “גַּם-הַצֹּאן וְהַבָּקָר אַל-יִרְעוּ, אֶל-מוּל הָהָר הַהוּא” (Shemot 34:3) which implies that there was pasture on Har Sinai. Sefer Minhag Avoteinu Biyadenu vol. 2 pg. 578 suggests the Maharil himself felt that the minhag was a fulfillment of added simcha of the holiday itself, not a commemoration of the simcha of Matan Torah. He writes that this minhag developed specifically on Shavuot because there is an added level of happiness which manifests in physical pleasures, as the Gemara Pesachim 68b writes that though there is a machloket Tannaim if the holidays should be כולו לה’ or חצי לכם and חצי לה’, all opinions agree that there is an aspect of לכם on Shavuot. With this, he explains why the Maharil writes that the greenery should smell nice. Thus, according to the Maharil, it is our joy in essence of the Torah itself and our ability to learn it that we are celebrating by putting out decorations, while according to the Rama the celebration is more focused on the historical fact that Hashem chose us as His nation and gave us His Torah. see also Yechave Daat 4:33. See further in Sefer Minhag Avotenu Biyadenu vol. 2 pg. 573-604 for a lengthy discussion of the development of this minhag and the various reasons. </ref> While some communities abstain from this custom because it may be considered a chok akum,<Ref>This is the opinion of the Gra as quoted by the Chayei Adam 131:13 and Maaseh Rav Siman 195. He felt that since it was only a minhag and not a real din, we should abolish it since it became a religious practice of the non-Jews. This seems to be accepted by the Aruch Hashulchan 494:6 and Rav Moshe Feinstein (Iggerot Moshe YD 4:11:5). The Munkatcher Rov (Shaar Yissachar vol. 2 pg. 119) writes that although the minhag is well-founded, the best option is to refrain. Rav Shlomo Zalman Auerbach (quoted in Ve’alehu Lo Yibol 1:page 184) argues that the Gra only wanted to abolish the custom of placing trees in shuls and not flowers. The Steipler (Orchos Rabbenu vol. 2 pg. 99) agrees. </ref> others justify the practice.<ref>Chacham Ovadia Yosef (Yechave Daat 4:33 and Yabia Omer YD 3:24, see also Yalkut Yosef Kitzur S”A 494:17) explains that the custom is justified based on the Sh"t Maharik Shoresh 88 who explains that there is no concern of "'Bechukoteihem lo telechu" (Vayikra 18:3, the prohibition regarding following non-Jewish practices and laws) by a custom that has a good reason for its practice. See also Rav Yosef Shaul Nathanson (Yosef Daat Siman 348) and Maharsham (Daat Torah 494:3 and Shu"t Maharsham 1:127), ad Chut Hamishulash pg. 128 who argue in favor of the minhag. [http://www.daat.ac.il/daat/toshba/minhagim/shavuot.htm Minhagei Edot Yisrael] writes that Persian Jews call Shavuot Moed’eh Gol, meaning holiday of flowers. In conclusion, Piskei Teshuvot 494:10 writes that the minhag in most places is to place flowers in the shuls.</ref> | ||
# Similarly, some have the practice to hand out scented herbs so that people can smell them and recite a beracha.<ref>Derashot Chatam Sofer 5562 where he writes that this is based on the Gemara Shabbat 88b which says that “with every single statement that emanated from the mouth of Hashem the whole world became filled with besamim — the fragrance of spices.” see also Birkat Yaavetz of Rav Dovid Cohen on Moadim vol. 2 pg. 263 </ref> This should not not be done between Baruch Sheamar and the Shemoneh Esreh.<ref>Magen Avraham 494:9 quoting the Shela Hakadosh, Kaf Hachaim 494:57, Torat Hacham Baruch pg. 27 </ref>Some also place flowers on the Sefer Torah itself<ref>Minhag Avoteinu Biyadeinu 2, page 602.</ref> or distribute flowers to be thrown at the Sefer Torah<ref>Kaf Hachaim Sofer 494:58</ref> in honor of Shavuot. | # Similarly, some have the practice to hand out scented herbs so that people can smell them and recite a beracha.<ref>Derashot Chatam Sofer 5562 where he writes that this is based on the Gemara Shabbat 88b which says that “with every single statement that emanated from the mouth of Hashem the whole world became filled with besamim — the fragrance of spices.” see also Birkat Yaavetz of Rav Dovid Cohen on Moadim vol. 2 pg. 263 </ref> This should not not be done between Baruch Sheamar and the Shemoneh Esreh.<ref>Magen Avraham 494:9 quoting the Shela Hakadosh, Kaf Hachaim 494:57, Torat Hacham Baruch pg. 27 </ref>Some also place flowers on the Sefer Torah itself<ref>Minhag Avoteinu Biyadeinu 2, page 602.</ref> or distribute flowers to be thrown at the Sefer Torah<ref>Kaf Hachaim Sofer 494:58</ref> in honor of Shavuot. | ||
# If Shavuot falls out on a Sunday, one should not place the greenery on Shabbat in preparation for Shavuot but should do so either on Yom Tov or before Shabbat.<ref>Magen Avraham 494:5, Shulchan Aruch Harav 494:14, Mishna Berura 494:9 write that even though there is not a problem of muktzeh since they were designated from before Shabbat for this purpose, there is still a problem of preparing on Shabbat for Yom Tov.</ref> | # If Shavuot falls out on a Sunday, one should not place the greenery on Shabbat in preparation for Shavuot but should do so either on Yom Tov or before Shabbat.<ref>Magen Avraham 494:5, Shulchan Aruch Harav 494:14, Mishna Berura 494:9 write that even though there is not a problem of muktzeh since they were designated from before Shabbat for this purpose, there is still a problem of preparing on Shabbat for Yom Tov.</ref> | ||
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# According to Ashkenazim, after daybreak <ref> Regarding [[Netilat Yadayim]] and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitei Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at [[Chatzot]], however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until [[MeSheYakir]]. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for [[Netilat Yadayim]] with a Bracha, and then say [[Asher Yatzar]]. <Ref> <span id="netilat"></span> | # According to Ashkenazim, after daybreak <ref> Regarding [[Netilat Yadayim]] and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitei Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at [[Chatzot]], however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until [[MeSheYakir]]. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for [[Netilat Yadayim]] with a Bracha, and then say [[Asher Yatzar]]. <Ref> <span id="netilat"></span> | ||
* The Rosh ([[Brachot]] 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha. | * The Rosh ([[Brachot]] 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha. | ||
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say [[Asher Yatzar]]. | * Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. [http://www.hebrewbooks.org/pdfpager.aspx?req=7774&st=&pgnum=55 Artzot HaChaim 4:1:14] and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say [[Asher Yatzar]]. | ||
* Some achronim (Nitei Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body. | * Some achronim (Nitei Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body. | ||
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha s.v. Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area. | * Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha s.v. Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area. | ||
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# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a [[Tallit]] to cover the Bracha for [[Tzitzit]], however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a [[Tallit]] and cover the Bracha for [[Tzitzit]]. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear Tallitim, should make the Bracha oneself like S”A. </ref> | # If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a [[Tallit]] to cover the Bracha for [[Tzitzit]], however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a [[Tallit]] and cover the Bracha for [[Tzitzit]]. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear Tallitim, should make the Bracha oneself like S”A. </ref> | ||
===Birkot HaTorah=== | ===Birkot HaTorah=== | ||
# For ashkenazim, if one didn’t sleep at all during the night, one shouldn’t recite [[Brachot HaTorah]] but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat [[Birkat Cohanim]]). <Ref> Mishna Brurah 47:28 </ref> For sephardim, the minhag is to recite these [[berachot]] even if you remained awake all night. <ref> Yabia Omer 5: | # For ashkenazim, if one didn’t sleep at all during the night, one shouldn’t recite [[Brachot HaTorah]] but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat [[Birkat Cohanim]]). <Ref> Mishna Brurah 47:28 </ref> For sephardim, the minhag is to recite these [[berachot]] even if you remained awake all night. <ref> Yabia Omer O.C. 5:6, Yechave Daat 3:33. </ref> | ||
# One should not say birkot hatorah until after alot hashachar. <ref> Yalkut Yosef Chelek 1 page 137. </ref> | # One should not say birkot hatorah until after alot hashachar. <ref> Yalkut Yosef Chelek 1 page 137. </ref> | ||
# If one slept Shinat Kevah the day before staying up all night, one should make the [[Brachot HaTorah]] in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref> | # If one slept Shinat Kevah the day before staying up all night, one should make the [[Brachot HaTorah]] in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref> | ||
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===Standing for Aseret Hadibrot=== | ===Standing for Aseret Hadibrot=== | ||
see [[Kriyat HaTorah#Standing_for_Kriyat_HaTorah | Standing for Kriyat Hatorah]] | see [[Kriyat HaTorah#Standing_for_Kriyat_HaTorah | Standing for Kriyat Hatorah]] | ||
==Isru Chag== | ==Isru Chag== | ||
# It is prohibited to fast or hold a eulogy on the day after Shavuot. <ref> Kaf Hachayim 494:48 </ref> | # It is prohibited to fast or hold a eulogy on the day after Shavuot. <ref> Kaf Hachayim 494:48 </ref> | ||
