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==Eating Dairy on Shavuot==
==Eating Dairy on Shavuot==
# The minhag Yisrael is to have dairy foods on Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy foods on Shavuot. He explains that by having a dairy meal, one ensures that will have [[two loaves of bread]], one for the dairy meal and one for the meat meal, and the [[two loaves of bread]] are in commemoration of the Shtei HaLechem brought in the Beit HaMikdash on Shavuot. The Mishna Brurah 494:12 adds an alternative reason for the custom: the Jews had only dairy food immediately after Matan Torah because preparing kosher meat takes a long time. Thus, we eat dairy in commemoration of Matan Torah.  
# The minhag Yisrael is to have dairy foods on Shavuot.<Ref> Rama 494:3 writes that the minhag is to eat dairy foods on Shavuot. He explains that by having a dairy meal, one ensures that will have [[two loaves of bread]], one for the dairy meal and one for the meat meal, and the [[two loaves of bread]] are in commemoration of the Shtei HaLechem brought in the Beit HaMikdash on Shavuot. The Mishna Brurah 494:12 adds an alternative reason for the custom: the Jews had only dairy food immediately after Matan Torah because preparing kosher meat takes a long time. Thus, we eat dairy in commemoration of Matan Torah.  
* Additionally, the Olelot Efraim (Ma’amar 141) writes that the reason for the minhag is that Chazal (Eiruvin 52b) compare [[learning Torah]] to a baby suckling milk: just as a baby always finds a new and sweet taste in the milk, so too the learner always a new and sweet taste in Torah.
* Additionally, the Olelot Efraim (Ma’amar 141) writes that the reason for the minhag is that Chazal (Eiruvin 52b) compare [[learning Torah]] to a baby suckling milk: just as a baby always finds a new and sweet taste in the milk, so too the learner always a new and sweet taste in Torah.
* Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore, we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises [[Israel]] for being a land filled with milk and honey it has to be that it is permissible for consumption.  
* Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore, we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises [[Israel]] for being a land filled with milk and honey it has to be that it is permissible for consumption.  
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* The Yeshuot Yaakov 494:2 gives another reason. He says that the primary change at kabbalat hatorah was that even though the avot could keep mitzvot they didn't have a yetzer hara. We received the yetzer hara at Har Sinai and that's why the gemara tells us that the reward for someone who is commanded in a mitzva is greater than someone's who isn't because he doesn't have a yetzer hara not to fulfill it. Our goal now is to control the yetzer hara and defeat it to achieve the ultimate good. Based on a gemara in Nidda he says that blood is the symbol of tumah so we take the potential for impurity and turn it around completely to achieve the purity of milk.  
* The Yeshuot Yaakov 494:2 gives another reason. He says that the primary change at kabbalat hatorah was that even though the avot could keep mitzvot they didn't have a yetzer hara. We received the yetzer hara at Har Sinai and that's why the gemara tells us that the reward for someone who is commanded in a mitzva is greater than someone's who isn't because he doesn't have a yetzer hara not to fulfill it. Our goal now is to control the yetzer hara and defeat it to achieve the ultimate good. Based on a gemara in Nidda he says that blood is the symbol of tumah so we take the potential for impurity and turn it around completely to achieve the purity of milk.  
* The Bais Halevi on Parashat Yitro gives his own reason. The gemara says that we were given the torah and not the angels because many mitzvot require performance with the body and angels don't have bodies. We have milk and then we have meat to fulfill simchat [[yom tov]], so we show how our observance of the laws of milk and meat requires physicality.  
* The Bais Halevi on Parashat Yitro gives his own reason. The gemara says that we were given the torah and not the angels because many mitzvot require performance with the body and angels don't have bodies. We have milk and then we have meat to fulfill simchat [[yom tov]], so we show how our observance of the laws of milk and meat requires physicality.  
* The Torat Chaim on Bava Metzia 86b says that we eat dairy based on an Aggada that when Hashem gave us the torah and the angels complained that they should be the ones receiving the torah, Hashem showed them Avraham, and we are told in Bereishit 18:8 that they ate milk and meat together but the Jews don't eat milk and meat together. see also Yalkut Yosef Moadim page 444 and Noda Biyehuda YD 64.  
* The Torat Chaim on Bava Metzia 86b says that we eat dairy based on an Aggada that when Hashem gave us the torah and the angels complained that they should be the ones receiving the Torah, Hashem showed them Avraham, and we are told in Beresheet 18:8 that they ate milk and meat together but the Jews don't eat milk and meat together. see also Yalkut Yosef Moadim page 444 and Noda Biyehuda YD 64.  
* see [http://www.yutorah.org/lectures/lecture.cfm/744919/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Five_Reasons_for_Eating_Dairy_on_Shavuos Rabbi Aryeh Lebowitz] for elaboration on some of these reasons </ref>
* See [http://www.yutorah.org/lectures/lecture.cfm/744919/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Five_Reasons_for_Eating_Dairy_on_Shavuos Rabbi Aryeh Lebowitz] for elaboration on some of these reasons </ref>
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so. <ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the S”A 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef.
===Meat on Yom Tov===
* The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur S”A 103:7, Aruch HaShulchan 529:5, and Chazon Ovadia ([[Yom Tov]], p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
{{Meat on Yom Tov}}
* The Bach 529, however, explains that although there is no obligation to eat meat nowadays, there still is a mitzvah to do so, and one would fulfill the Mitzvah of Simcha thereby. The Magen Avraham 529:3, Shulchan Aruch HaRav 529:7, Mishna Brurah 529:11, and Kaf HaChaim 529:28 agree.
===Practices How to Have Dairy and Meat on Shavuot===
* See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh. </ref>
#There are various practices as how to eat meat on Shavuot to fulfill simchat Yom Tov as well as eat dairy to fulfill the minhag:
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat one dairy meal, however, have what to rely on. <ref>The Darkei Teshuva (89:19) mentions a number of minhagim:  
## Some people eat only dairy on Shavuot in order to fulfill the minhag. Many disapprove of this practice.<ref>The Darkei Teshuva disapproves of this practice because he accepts the view of the Rambam that there is an obligation to eat meat on [[Yom Tov]]. See note 1 above.</ref>
* (A) Some people eat only dairy on Shavuot in order to fulfill the minhag. The Darkei Teshuva disapproves of this practice because he accepts the view of the Rambam that there is an obligation to eat meat on [[Yom Tov]]. See note 1 above.
## Some people eat dairy for the nighttime meal and meat for the daytime meal. Such was the minhag of some gedolim.<ref>This was the practice of the Steipler (Orchot Rabbeinu v. 2 p. 98). The Darkei Teshuva comments that this is reasonable according to the Sha’agat Aryeh’s (Siman 68) view that Simchat [[Yom Tov]] is only d’rabanan at night; however, others disagree with the Sha’agat Aryeh. Otzrot Yosef (Rav Dovid Yosef 13:7) quotes this as a minhag. Rav Hershel Schachter (Bikvei HaTzon p. 81) suggests that Simchat [[Yom Tov]] follows the schedule of [[Korbanot]] for which the night follows the day, implying that eating meat for Simchat [[Yom Tov]] does not apply the first night. Therefore, he said (oral communication) that if one enjoys dairy, one may have a dairy meal for the night of [[Yom Tov]]. This approach is supported by the Sfat Emet ([[Sukkah]] 48a), who writes that Simchat [[Yom Tov]] can be fulfilled with one meat meal, either during the night or day. Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50) agrees with this reasoning. The Radiance of Shabbos p. 163 fnt. 33 cites Rav Chaim Pinchas Sheinberg as holding that it is only necessary to eat meat during the day.
* (B) Some people eat dairy for the nighttime meal and meat for the daytime meal. Such was the minhag of the Steipler (Orchot Rabbeinu v. 2 p. 98). The Darkei Teshuva comments that this is reasonable according to the Sha’agat Aryeh’s (Siman 68) view that Simchat [[Yom Tov]] is only d’rabanan at night; however, others disagree with the Sha’agat Aryeh. Otzrot Yosef (Rav Dovid Yosef 13:7) quotes this as a minhag. Rav Hershel Schachter (Bikvei HaTzon p. 81) suggests that Simchat [[Yom Tov]] follows the schedule of [[Korbanot]] for which the night follows the day, implying that eating meat for Simchat [[Yom Tov]] does not apply the first night. Therefore, he said (oral communication) that if one enjoys dairy, one may have a dairy meal for the night of [[Yom Tov]]. This approach is supported by the Sfat Emet ([[Sukkah]] 48a), who writes that Simchat [[Yom Tov]] can be fulfilled with one meat meal, either during the night or day. Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50) agrees with this reasoning.
* Tangentially, Rav Ovadia Yosef in Meor Yisrael (Beitzah 36b v. 2 p. 313) writes that Shulchan Aruch 546:3 might also hold that simcha at night is only derabbanan. Pitchei Teshuva YD 341:13 quotes the [https://www.hebrewbooks.org/pdfpager.aspx?req=746&pgnum=393 VShav Hakohen 95] who argues that there is a mitzvah of simcha deoritta even at night. He proves his contention from Rambam (Chagiga 2:13) unlike the Mahari Kurkus (Rambam Chagiga 2:13). Rashbam (Pesachim 108b s.v. yedey yayin yatzah (2)) implies that he agrees with Rambam that there's a rabbinic mitzvah of simcha on Yom Tov. Emek Bracha p. 108 quotes Rav Chaim as distinguishing between simcha which does apply the first night and the obligation to bring a korban shlamim which does not apply to the first night.</ref>
* Tangentially, Rav Ovadia Yosef in Meor Yisrael (Beitzah 36b v. 2 p. 313) writes that Shulchan Aruch 546:3 might also hold that simcha at night is only derabbanan. Pitchei Teshuva YD 341:13 quotes the VShav Hakohen 95 who argues that there is a mitzvah of simcha deoritta even at night. He proves his contention from Rambam (Chagiga 2:13) unlike the Maharik ad loc. Rashbam (Pesachim 108b s.v. yedey yayin yatzah (2)) implies that he agrees with Rambam.
## Within the same meal some eat dairy and then after washing their mouths out with a liquid and food and washing their hands eat meat. Classically this is the Ashkenazic minhag.<ref>Rama 494:3, Magen Avraham, Mishna Brurah, Aruch Hashulchan, and Chayey Adam. However, the Shlah and Bear Mayim Chayim disapprove of this minhag since it is in violation of the Zohar that one may not eat milk and meat in the same meal or same hour.</ref> The practice is specifically to use one challah for the milk part of the meal and another challah for the meat prat of the meal in order to commemorate the Korban brought int he Bet Hamikdash on Shavuot of two loaves.<ref>Rama 494:3</ref>
* (C) Some eat a dairy meal and then a meat meal. The Torat Chaim (Chullin 83a) writes that it is better to abrogate the minhag of eating dairy rather than have meat after eating dairy, which is forbidden according to the Zohar. The Darkei Teshuva responds that in order to fulfill this minhag, one may be lenient against the Zohar. Mishna Brurah 494:16 notes that one need not make [[Birkat HaMazon]] as long as he cleanses his mouth with bread and water as well as washes his hands (S”A Y.D. 89:2).  
## Some eat a dairy meal, conclude with Birkat Hamazon, and then a meat meal.<ref>Darkei Teshuva, Pri Megadim M"Z 89:3. The Torat Chaim (Chullin 83a) writes that it is better to abrogate the minhag of eating dairy rather than have meat after eating dairy, which is forbidden according to the Zohar. The Darkei Teshuva responds that in order to fulfill this minhag, one may be lenient against the Zohar. Mishna Brurah 494:16 notes that one need not make [[Birkat HaMazon]] as long as he cleanses his mouth with bread and water as well as washes his hands (S”A Y.D. 89:2).</ref>
* (D) Some eat a dairy [[Kiddush]], wait an hour, and then have a meat meal. The Darkei Teshuva finds this to be the most preferable minhag. </ref>
## Some eat a dairy [[Kiddush]], wait an hour, and then have a meat meal. Chasidim prefer this practice.<ref>The Darkei Teshuva finds this to be the most preferable minhag. Nitai Gavriel Shavuot p. 173 wonders if indeed it is the best practice since one is nonetheless reciting a bracha after the dairy kiddush in order to later eat the meat meal and separate between dairy and meat. He answers that according to the Pri Megadim M"Z 89:3 it is permitted to make a bracha to separate between dairy and meat. He also concludes that this is the practice that chasidim have adopted.</ref>


==Shavuot night==
==Shavuot night==
===Kiddush===
===Kiddush===
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494). Chacham Ovadia Yosef in Sh"t Yechave Daat 6:30, Halichot Olam 2: page 3, Chazon Ovadia Yom Tov p. 305, Sh"t Chazon Ovadia 1:1 and Sh"t Yabia Omer 5:6:5 says that ideally one should wait until 20 minutes after sunset but if necessary one can be lenient and say [[Kiddush]] earlier, but still should ideally wait until after sunset and try to eat a [[kezayit]] of bread after tzet hakochavim.
* Rav Yakov Pollack (cited by Emek Bracha 69c, Yachava Daat 6:30) is quoted as explaining that one shouldn't make kiddush of Shavuot early since we want the temimot of the sefirat haomer to extend to the very end of the 49th day and not end it early. This is cited by Magen Avraham 494:1 and Taz 494:1.
* Netsiv (Meishv Dvar OC 18 cited by Yachava Daat) explains that one shouldn't say kiddush of Shavuot early since regarding Shavuot it says וקראתם בעצם היום הזה (Vayikra 23:21).
* [http://www.hebrewbooks.org/pdfpager.aspx?req=1770&st=&pgnum=265 Hitorerut Teshuva 3:68:4] writes that one could accept Yom Tov of Shavuot early and it doesn’t impact temimot. He explains the reason not to daven early is because either way we’re going to be up all night so we might as well say [[kriyat shema]] at the right time which is after tzet hakochavim. </ref>Some say one should even wait to say [[Arvit]],<ref> Mishna Brurah 494:1, Taz 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1, Moed Likol Chai 8:23, Sh"t Yechave Daat 6:30 </ref>
# If one forgot to say [[shehecheyanu]] during [[Kiddush]] on Shavuot, one cannot say it after Shavuot even within the seven days after the holiday. <ref> Chazon Ovadia [[Pesach]] page 134 </ref>
# If one forgot to say [[shehecheyanu]] during [[Kiddush]] on Shavuot, one cannot say it after Shavuot even within the seven days after the holiday. <ref> Chazon Ovadia [[Pesach]] page 134 </ref>


===Learning all Night===
===Learning All Night===
# Many have the custom to stay up Shavuot night learning torah in anticipation of accepting the Torah on Shavuot. <ref> Mishna Brurah 494:1 writes based on the Magen Avraham that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref> Some even stay up the second night of Shavuot in the diaspora. <ref>Kaf Hachaim 494:6</ref>
# Many have the custom to stay up Shavuot night learning torah in anticipation of accepting the Torah on Shavuot. <ref> Mishna Brurah 494:1 writes based on the Magen Avraham that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will live the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake. <br>
See Shavuos, ArtScroll Mesorah Publications pp. 66-70</ref> Some even stay up the second night of Shavuot in the diaspora. <ref>Ben Ish Chai Bamidbar 7, Kaf Hachaim 494:6</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a [[Shehakol]] and Borei Nefashot for each drinking. However, if when making the first [[Shehakol]] of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking.  <ref> Halichot Shlomo 12:3 </ref>  
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a [[Shehakol]] and Borei Nefashot for each drinking. However, if when making the first [[Shehakol]] of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking.  <ref> Halichot Shlomo 12:3 </ref>  
# The minhag to stay up all night applies to men and not women. <ref> Sh"t Rav Pealim 1:9 in sod yesharim </ref>
# The minhag to stay up all night applies to men and not women. <ref> Sh"t Rav Pealim 1:9 in Sod Yesharim </ref>
# If yeshiva boys would prefer to learn gemara rather than reading the tikkun for shavuot, there is no need to stop them because they have on who to rely. However, if most of the congregation is reading the tikkun, individuals should not break off to learn gemara. <ref> Yalkut Yosef Moadim page 439, Sh"t Yechave Daat 3:32. </ref>
# If, on account of the exhaustion of learning Torah all night, he cannot daven Shacharit in the morning with proper concentration, it is better not to stay up since davening properly is a clear obligation <ref> Rav Chaim Palagi (Moed Likol Chai 8:21), [http://www.ravaviner.com/2013/05/laws-of-staying-awake-all-night-on.html Rav Shlomo Aviner] </ref>
# If, on account of the exhaustion of learning Torah all night, he cannot daven Shacharit in the morning with proper concentration, it is better not to stay up since davening properly is a clear obligation <ref> [http://www.ravaviner.com/2013/05/laws-of-staying-awake-all-night-on.html Rav Shlomo Aviner] </ref>
# One who generally stays up but is unable to on a certain year is not required to perform Hatarat Nedarim.<ref> Yalkut Yosef - Shavuot pg. 657 footnote </ref>
====Reading the Tikkun====
# One should read the entire tikun which was arranged by the Arizal with much happiness and fervor on the night of Shavuot.<ref>Moed Likol Chai 8:12, Ben Ish Chai: Bamidbar 3 </ref> # If yeshiva boys would prefer to learn gemara rather than reading the tikkun for shavuot, there is no need to stop them because they have on who to rely. <ref>Yalkut Yosef Moadim page 439, Sh"t Yechave Daat 3:32. (see there for an interesting parable from the Dubna Maggied regarding the Vilna Gaon). Chacham Benzion Abba Shaul (Or Letzion 3: pg. 193 argues that even a yeshiva boy should read the tikkun)</ref> However, if most of the congregation is reading the tikkun, individuals should not break off to learn gemara. <ref> Yalkut Yosef Moadim page 439, Sh"t Yechave Daat 3:32. </ref>
 
===Beginning Shavuot Early===
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494), Mishna Brura 494:1, Moed Lechol Chai 8:23, Ben Ish Chai Bamidbar:2, [https://www.torahmusings.com/2010/05/starting-shavuot-early/ see Rabbi Ari Enkin ]
* Rav Yakov Pollack (cited by Emek Bracha 69c, Yechave Daat 6:30) is quoted as explaining that one shouldn't make kiddush of Shavuot early since we want the temimot of the sefirat haomer to extend to the very end of the 49th day and not end it early. This is cited by Magen Avraham 494:1 and Taz 494:1.
* Netsiv (Meishv Dvar OC 18 cited by Yachava Daat) explains that one shouldn't say kiddush of Shavuot early since regarding Shavuot it says וקראתם בעצם היום הזה (Vayikra 23:21).
* [http://www.hebrewbooks.org/pdfpager.aspx?req=1770&st=&pgnum=265 Hitorerut Teshuva 3:68:4] writes that one could accept Yom Tov of Shavuot early and it doesn’t impact temimot. He explains the reason not to daven early is because either way we’re going to be up all night so we might as well say [[kriyat shema]] at the right time which is after tzet hakochavim. </ref>Some say one should even wait to say [[Arvit]],<ref> Mishna Brurah 494:1, Taz 494:1, Chacham Benzion Abba Shaul (Ohr Letzion 3:18:4) </ref> while others argue and allow you to recite arvit earlier.<ref> Kaf HaChaim 494:1, Moed Likol Chai 8:23, Sh"t Yechave Daat 6:30 </ref> Others are lenient even to allow reciting Kiddush early.<ref> Chacham Ovadia Yosef in Sh"t Yechave Daat 6:30, Halichot Olam 2: page 3, Chazon Ovadia Yom Tov p. 305, Sh"t Chazon Ovadia 1:1 and Sh"t Yabia Omer 5:6:5 says that ideally one should wait until 20 minutes after sunset but if necessary one can be lenient and say [[Kiddush]] earlier, but still should ideally wait until after sunset and try to eat a [[kezayit]] of bread after tzet hakochavim. see also Chacham Benzion Abba Shaul (Ohr Letzion 3:18:4) who says in a case of great need, one can pray and say Kiddush earlier. </ref>
===Starting Early on the Second Night===
see [[Second_Day_of_Yom_Tov#Early_Yom_Tov_Sheni|Second Day of Yom Tov: Early Yom Tov Sheni]]


==Shavuot morning==
==Shavuot morning==
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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 5:5, Yechave Daat 3:33. </ref>
{{Birchot HaTorah for Someone Who Stayed Up}}
# 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>


===Birkot HaShachar===
===Birkot HaShachar===
# If one didn’t sleep at all, according to Ashkenazim, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the [[Birchot HaShachar]] one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref> However, according to Sephardim, one may recite these [[brachot]] oneself.<reF>Yalkut Yosef 489:13</ref>
{{Birchot Hashachar for Someone Who Stayed Up}}
# One should not learn after [[Olot HaShachar]] until he said [[Birchot HaShachar]]. <Ref> Mishna Brurah 47:28 </ref>


===Standing for Aseret Hadibrot===
===Standing for Aseret Hadibrot===
see [[Kriyat HaTorah#Standing_for_Kriyat_HaTorah | Standing for Kriyat Hatorah]]
see [[Kriyat_HaTorah#Standing_for_Aseret_Hadibrot| Standing for Aseret Hadibrot]]


==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>
# The sephardic minhag is not to recite [[tachanun]], lamnatze'ach, or [[tefilla]] lidavid from [[Rosh chodesh]] sivan until the 12th. <ref> Yalkut Yosef Moadim page 445, Chazon Ovadia [[Yom Tov]] page 329. </ref>
# The sephardic minhag is not to recite [[tachanun]], lamnatze'ach, or [[tefilla]] lidavid from [[Rosh chodesh]] sivan until the 12th. <ref> Yalkut Yosef Moadim page 445, Chazon Ovadia [[Yom Tov]] page 329, Kaf Hachaim 494:50. </ref>


==Links==
==Links==
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