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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> | ||
