The day before Rosh Chodesh Sivan
On the day preceding Rosh Chodesh Sivan it is good to recite the prayer which the Sh"la wrote about raising and educating children in the Torah way. One may say it also when the day preceding Rosh Chodesh Sivan is Shabbat, even though it includes a request for atonement of sin, since that request is a standard part of the prayer. Nevertheless, if Rosh Chodesh is on Friday or Sunday and he is fasting on Thursday, it is better to say it on Thursday instead, while fasting.
Rosh Chodesh Sivan and the Following Days
In the year of the Exodus, the Israelites reached Mount Sinai on Rosh Chodesh Sivan. There was a very strong feeling of unity amongst the Jewish nation then, “like one person with one heart,” and thus it is written in the Torah, “and Israel camped (in the singular) there opposite the mountain.” Some of the sages say that the Israelites arrived at Mount Sinai on the second of Sivan. Therefore, one should reinforce brotherhood and friendship during these two days, even more than the other days of the Omer and throughout the year.
It is proper to behave in a holy and pure way all six days from Rosh Chodesh Sivan until and including the holiday of Shavuot. This will greatly illuminate one’s soul, and help one fear our awesome God.
It is customary to refrain from marital relations during the three days preceding the holiday of Shavuot, because it is written concerning them (at the time when God gave us the Torah), “Prepare yourselves for the third day, do not approach a woman.” One should refrain from them on the night of Shavuot all the more so. However, on the night when one’s wife goes to the mikveh, one is obligated to have relations with her, even if it is on the night of Shavuot. Similarly it is permitted in order to prevent a forbidden seminal emission.
One doesn’t say Tachanun, nor may one fast during the days from Rosh Chodesh Sivan until the thirteenth of Sivan (not inclusive). The reason is that until Shavuot, the Jews were preparing to receive the Torah, and after Shavuot were the six days for another chance to offer up the holiday sacrifices. In the Diaspora, some have the custom not to say Tachanun on the thirteenth of Sivan, as well. However, the custom of Sepharadim in Jerusalem and the custom of the Kabbalistic Yeshivat Beit Eil is not to say Tachanun until the end of the twelfth of Sivan, and the custom of Ashkenazim in Israel is not to say Tachanun until the end of the thirteenth of Sivan.
The Day before Shavuot
On Pesach a sacrifice of barley is offered, which is animal fodder, whereas on Shavuot a sacrifice of wheat is offered, human food. Pesach, thus, symbolizes our corporeal freedom, as our bodies are somewhat similar to animals, whereas Shavuot signifies our spiritual freedom that we attained with the receiving of the Torah. The redemption of the body, which started on Pesach, concludes with the redemption of the soul with the receiving of the Torah.
M’lachah (work): One who works on Friday or on the day before Yom Tov after midday or, according to other opinions, after the time of Minchah K’tanah, will never see any blessing from that work. However, work that is necessary to prepare for Shabbat and Yom Tov is permitted.
Eating: One may not eat a meal on the day before Yom Tov from midday until the holiday, in order to eat at night with an appetite. However, it is permissible to eat fruits or m’zonot (cakes, cookies and the like).
Decorating with foliage: Some have the custom to spread grass on the floor of the synagogue before Shavuot, so that on Shavuot they will be reminded of the giving of the Torah, which was given on Mount Sinai at the time when the mountain was covered by green foliage. Reference to this is found in the verse, “the sheep and the cattle shouldn’t graze across from the mountain.” Some have the custom to erect tree branches in the synagogue and houses because Shavuot is the judgment day concerning fruits, and the branches will remind us to pray for a good crop. Our custom is to decorate the Torah scroll, bimah (table upon which the Torah is read), and other places within the synagogue with roses, in memory of the giving of the Torah, at which the whole world became full of the smell of spices. The G"ra is of the opinion that nowadays one should not place branches etc. in the synagogue.
When Shavuot falls on Sunday, all such decorating should be done on Friday, and not on Shabbat.
Hair cutting: One should take a haircut, cut one’s nails and wash before immersing in a mikveh. It is good to say the appropriate L’sheim yichud before taking the haircut.
The basic content of the aforementioned prayer L’sheim yichud is that one who takes a haircut has intention to observe the mitzvot (commandments) concerning cutting one’s hair. These include not shaving or cutting too close to the sideburns (right and left) and not shaving five places along one’s beard. When one pays the barber, one should have in mind to fulfill the mitzvah to pay a worker on the same day as the completion of the work.
Even though according to the Ari״zal one should not take a haircut during the days of the Omer, and do so only on the day before Shavuot, nevertheless when Shavuot falls on Sunday one should take a haircut on the previous Friday.
Immersing in a mikveh: The Gemara states, “One is obligated to purify oneself before the holiday.” This is done by immersing in a mikveh (ritualarium) before every holiday, and especially before Shavuot, for the whole nation of Israel — men and women — were commanded by God to purify themselves before receiving the Torah.
One immerses in a mikveh eight times before the holiday. One should intend that the first immersion is in order to purify oneself. The second is to rectify the sin of anger. The third to sixth are to fix blemishing God’s name which amounts to seventy-two, the name which amounts to sixty-three, the name which amounts to forty-five, and the name which amounts to fifty-two, respectively, in that order. The seventh immersion is to remove one’s weekday spiritual “clothing,” and the eighth is to accept upon oneself the holiness of the holiday. Someone who doesn’t remember this entire list, should simply immerse himself eight times, and have in mind that “my intentions are as stated in Kaf Hachayim,” or “as stated in the prayer books” or in this book.
Someone who is old or sick and cannot immerse in a mikveh, should pour on himself nine kabim (thirteen and a half liters) of water without stopping. This amount must be poured from no more than three vessels. Someone else may pour this water on him. Pouring water on one’s own self can be done with one vessel only. When pouring from more than one vessel, one must start pouring from the next vessel before finishing the previous vessel. Some say that it is unnecessary to use vessels, and that one can purify himself by standing in a shower until thirteen and a half liters of water fell on his body without interruption.
In order to prevent misunderstanding, let us emphasize: This method of purifying through pouring water on one’s body is effective for immersion of men before holidays only. However, this method is totally worthless to purify a woman for marital relations; for that there is no alternative but to immerse in a mikveh. In the words of Maimonides, “A woman does not cease to be impure nor are marital relations permitted with her until she immerses in a kosher mikveh… but if she washes in a bath, even if all the water in the world were to fall on her, relations with her after the bath remain the same as before the bath — under the penalty of being cut off (from God). For there is nothing which raises the impure to purity except immersing in a mikveh or a natural spring or in waters that are akin to springs, as will be explained in the laws of mikva’ot.”
Someone who cannot purify himself through pouring water on his body (as above) should wash his hands forty times in the following manner: first he should pour water on his right hand while thinking of the first letter of the “full” name of God which amounts in gematria to seventy-two. Then he should pour on his left hand and again think of that same letter. Then he should pour a second time on his right hand and think of the second letter of the name which amounts to seventy-two, and then pour on his left hand while thinking of the same letter. This procedure should be done to a sum total of both hands twenty times (ten each hand). Then he should pour ten times in a row on his right hand, and he should think each time of one of the ten letters of the aforementioned name of God, in order. Then he should pour ten times in a row on his left hand while thinking each time once again of one of those ten letters, in order. The sum total of hand washings amounts to forty. The spelled-out letters of the name of God are as follows: י׳ ו׳ ד׳ (which amounts to twenty), ה׳ י׳ (which amounts to fifteen), ו׳ י׳ ו׳ (which amounts to twenty-two), and ה׳ י׳ (which amount to fifteen). The sum total is seventy-two.
After washing one should say ten times the verse, Leiv tahor b’ra li E-lohim v’ru’ach nachon chadeish b’kirbi. When saying the first three words, one should have in mind that their initials are ל׳ ט׳ ב׳, which (rearranged) spell טבל (immersed), and their final letters are ב׳ ר׳ א׳, which (rearranged) spells אבר (a limb), meaning that by immersing one limb all of one’s limbs become purified.
Medical procedures: We do not let blood on the day before Shavuot because it is a dangerous day, since had the children of Israel not accepted the Torah they could have been buried under Mount Sinai, Heaven forbid. Therefore our sages forbade bloodletting on the day before every holiday. If Shavuot falls on Sunday, we are stringent and do not let blood on the previous Friday. Donating blood is considered like bloodletting. It is preferable not to schedule a non-urgent operation on this day.
Shavuot on a Friday
One should prepare an Eiruv Tavshilim on Thursday.
Attaching a candle to a candlestick is work which is prohibited on Yom Tov, therefore one should do so before the holiday starts, or use candles which can be placed in the candlesticks without attaching them. If Shavuot falls on Friday or Sunday, two sets of candles should be prepared, one for Yom Tov and one for Shabbat. If one did not prepare them, then one may place them in the candlesticks and secure them by inserting tinfoil around their bases. Please note that one may not cut or tear tinfoil on Yom Tov, so one must use pieces that were cut before Yom Tov. Those who light oil should insert the wicks before Yom Tov. If they didn’t prepare them before Yom Tov, then after the fact, one can prepare them on Yom Tov itself, preferably with a shinui (an unusual manner). Examples of a shinui are with one’s left hand, or in the opposite fashion as usual — if one always inserts the wick from top to bottom, then inserting bottom to top is a shinui.
One should light a Yahrzeit candle (candle that burns about twenty-six hours) before Yom Tov, in order to light other fire from it, and especially to light the Shabbat candles from it on Friday afternoon.
One who prepared the Eiruv Tavshilin, according to the letter of the law, is permitted to cook on Friday (Yom Tov) for Shabbat. It is proper to finish one’s Shabbat preparations early on Friday, and not delay until the last minute.
One should try to finish lunch on Yom Tov before midday, in order to have an appetite for Friday night. However, if one didn’t finish by then, it is permissible to eat until two and a half halachic hours before sunset.
Someone who usually eats meat early on Shavuot day and after six hours eats dairy food, should eat his meat meal in this year even earlier, in order to eat his dairy meal within the permissible time period.
Arvit (evening services) on Shabbat is as usual, with the omission of Bameh madlikin. Some Ashkenazim, though, do say Bameh madlikin.
Every week, men are obligated to read the upcoming Torah portion twice in the Hebrew and once in the Aramaic translation of Onkelos. Normally, one may start doing so after praying Minchah (afternoon services) on the previous Shabbat. However, according to the kabbalah, it is better to read it on Friday. When Yom Tov falls on Friday, though, one cannot read the reading for Shabbat on Yom Tov, nor is it proper to read it on Friday night. Therefore he should try to read it on Shabbat day before Shacharit (morning prayers), or after Musaf before the Shabbat meal. If he didn’t finish before the meal, then he should read it during the day before praying Minchah. If he is unsure whether he can manage to read it all on Shabbat day, then he should read the entire portion on Friday night.
At the conclusion of Shabbat one prays Arvit as usual, including Shuvah, Vihi no’am etc. and makes havdalah as usual.
Shavuot on a Sunday
One may not scatter grass nor place branches on Shabbat. One who customarily does this should do so on Friday. (Bloodletting or non-urgent surgery — see paragraph 20 above.)
One should light before Shabbat a two-day candle, in order to have fire on Yom Tov, and especially to light the Yom Tov candles from it after Shabbat ends.
One should prepare before Shabbat two sets of candles, one for Shabbat and one for Yom Tov. The Shabbat candles should be lit as usual. A woman may light the Yom Tov candles after tzeit hakochavim (when three small stars are visible) only, and after she prayed Arvit with Vatodi’einu or blessed Baruch Hamavdil bein kodesh l’kodesh.
The Yom Tov candles should be lit before kiddush. A woman who customarily blesses Shehecheyanu when lighting Yom Tov candles can do so in this year, as well. If she lights them after kiddush, then she cannot bless Shehecheyanu. (See more details in Chapter 15 above.)
In Arvit we say Vatodi’einu, which is instead of Attah chonantanu on a regular Motza’ei Shabbat (Saturday night). If one forgot to say it, and remembered before he said Baruch attah… m’kadeish Yisrael v’haz’manim, even if he said the two words Baruch attah, he should say Vatodi’einu on the spot and then repeat the paragraph V’hasi’einu. If, however, he already said God’s name, then he should simply continue.
One may not do any work which is forbidden on Shabbat even if it’s permissible on Yom Tov until praying Arvit with Vatodi’einu, or (if he forgot) until saying Baruch hamavdil bein kodesh l’kodesh after prayers.
If Shavuot falls on Sunday, we say in kiddush on Saturday night five blessings. Their acronym is YaKNeHaZ, meaning Yayin (wine), Kiddush, Ner (a candle), Havdallah, and Z’man (time), as follows: [A] wine, which is the b’racha of borei p’ri hagefen. [B] Kiddush, which is the b’racha of asher bachar banu…m’kadeish Yisra’eil v’haz’manim. [C] Candle, Baruch attah… borei m’orei ha’eish. (He should look at the candles that the wife lit.) [D] Havdalah, Baruch attah… Hamavdil bein kodesh l’kodesh. [E] Time — this is the b’racha of Shehecheyanu.
If one forgot and said kiddush as usual, he should say havdalah whenever he remembers. How should he make this havdalah? If he remembered during the meal and usually drinks wine with his meals, then he should take a cup of wine and say over it the blessings of m’orei ha’eish and the blessing of Hamavdil… bein kodesh l’kodesh. If he usually does not drink wine during his meals or he remembered not during mealtime, then he should take a cup of wine and recite three blessings; hagefen, m’orei ha’eish, and Hamavdil.
It is forbidden to say on Shabbat, “I’m going to sleep in order to have strength to stay up all night on Shavuot.” However, one can think so.
It is forbidden to remove frozen food from the freezer on Shabbat so that it should thaw for the Yom Tov meals.
One should try to pray Minchah (afternoon services) on Shabbat early and eat S’udah Sh’lishit (the third meal) before two and a half halachic hours before sunset. This is in order to eat the Yom Tov meal with an appetite. If one has not managed to eat by this time, one should still eat S’udah Sh’lishit, but should eat a quantity of bread no more than the weight of an egg.
One may neither set the table on Shabbat for Yom Tov, nor cut salad or prepare any food whatsoever on Shabbat for Yom Tov.
At the conclusion of Yom Tov one makes havdalah with two blessings; hagefen and the regular Hamavdil.
Those who follow the Mishnah B’rurah can bless Birkat hal’vana from three days after the molad and on. The Sepharadim and Ashkenazim who follow the opinion of Rav Shalom Sharabi do not bless Birkat hal’vana until seven days (meaning 168 hours) have past since the molad. Therefore, if seven days have passed since the molad by the conclusion of Shavuot, one should say Birkat hal’vana, since it is most appropriate to bless Birkat hal’vana when happy and bedecked with fine clothing.
Shavuot Prayers
Arvit
We schedule Arvit for the (first) night of Shavuot later than usual, in order to be sure that we have forty-nine complete days of the Omer. Someone who cannot delay Arvit may pray earlier, but should not make Kiddush until it is definitely night.
We say in prayers on Shavuot, “the time of the giving of our Torah,” even though the Torah itself mentions the flour-offering only. This is because in point of fact, God arranged that we receive the Torah on this day.
Someone who didn’t say ya’aleh v’yavo but said vatitein lanu, or vice versa, and concluded the Amidah, doesn’t need to pray the Amidah again. However, if he omitted both of those paragraphs, he must pray the Amidah again, correctly.
One who is unsure whether he said ya’aleh v’yavo in his prayers but is sure that he prayed the holiday Amidah, meaning that he said the paragraph Attah b’chartanu mikkol ha’amim, we can assume that he continued correctly, and does not need to make up that prayer.
Kiddush the Night of Shavuot
One blesses Shehecheyanu on the festival of Shavuot at night during Kiddush. A woman who already blessed Shehecheyanu when she lit candles may answer Amen when she hears Shehecheyanu in Kiddush. However, if she herself says Kiddush, then she should not say Shehecheyanu again.
One should not say Kiddush and eat until it is definitely nightfall, since it is written “seven entire weeks,” meaning complete weeks.
One should take care not to eat too much on the night of Shavuot, since food induces sleep. “A righteous person eats to satiate his soul.”
Kiddush and havdalah: If Shavuot falls on Sunday, we say in Kiddush on Saturday night five blessings. Their acronym is YaKNeHaZ, meaning Yayin (wine), Kiddush, Neir (a candle), Havdalah, and Z’man (time), as follows: [A] wine, which is the b’racha of borei p’ri hagefen. [B] Kiddush, which is the b’racha of asher bachar banu… m’kadeish Yisra’eil v’haz’manim. [C] Candle, Baruch Attah… borei m’orei ha’eish. (He should look at the candles that the wife lit.) [D] Havdalah, Baruch Attah… Hamavdil bein kodesh l’kodesh. [E] Time — this is the b’racha of Shehecheyanu.
If a person forgot and said Kiddush as usual, he should say havdalah whenever he remembers. How should he make this havdalah? If he remembered during the meal and usually drinks wine with his meals, then he should take a cup of wine and say over it the blessings of m’orei ha’eish and the blessing of hamavdil etc. bein kodesh l’kodesh. If he usually does not drink wine with his meals or he remembered outside of mealtime, then he should take a cup of wine and recite three blessings; hagefen, m’orei ha’eish, and hamavdil.
Tikkun (Order of Learning) on the Night of Shavuot
The reason to learn: A number of reasons have been offered as to why to learn all night on Shavuot. The simple (p’shat) reason is that the Israelites slept on the night prior to the giving of the Torah, and Moses had to awaken them to prepare for receiving the Torah, as is written, “And Moses went from the camp to the nation, towards the Lord.” Therefore, to correct their fault, we stay awake the whole night on Shavuot.
According to the Midrash the nation of Israel accepted the Torah and said, “We will do… we will hear” with reference to the written Torah, but they were forced to receive the oral Torah by hanging Mount Sinai over them. The best time to learn the oral Torah is at night, since we never learn the written Torah at night during the week. Therefore, in order to accept the oral Torah in a better manner on the day of the giving of the Torah, we learn all night, since night is the time dedicated to learning the oral Torah.
According to the deeper meaning (remez), the three pilgrimage festivals correspond to the three forefathers. Pesach corresponds to Abraham, who hosted the three angels on the holiday of Pesach. Shavuot corresponds to Isaac, who was bound on the altar, and in his stead a ram was sacrificed, and on Shavuot at the giving of the Torah we heard the sound of the shofar of that ram. Sukkot corresponds to Jacob, about whom it is written “he made booths (Hebrew: sukkot) for his livestock.” Isaac’s particular characteristic was his g’vurah, so we learn the whole night through in order to sweeten, so to speak, his g’vurah.
According to the kabbala, the Zohar explains that this learning is to crown the Divine Presence (Sh’chinah), the “Bride,” with twenty-four pieces of jewelry, to prepare for the giving of the Torah in the morning.
Quorum of ten men (minyan): One should try to learn this night with a minyan, since “the Divine Presence (Sh’chinah) rests on every group of ten men.”
Women’s learning: Women are not obligated to learn the tikkun on the night of Shavuot. If they do come and learn Bible and the like, may they be blessed.
The order of learning: It is proper to learn the standard tikkun this night, and not to add or detract anything from it, since it was ordained in accordance with the kabbalah. It was organized and given to us by the holy Rabbi Chayim Vital of blessed memory, based on the book “Eitz Chayim,” collections of teachings of the Ari״zal, and its secret is very exalted.
The order of learning this night is as follows: Bible, then the six hundred and thirteen mitzvot, then Midrash, then the Idra Rabba and excerpts from the holy Zohar. This order is explicitly stated in the holy Zohar, “to toil in learning the Torah; from the Chumash (Pentateuch) to the Prophets, and from the Prophets to the Writings, and exegetical explanations of the Bible (Midrash), and in the secrets of wisdom (kabbalah).” We read excerpts from the beginning and end of every weekly Torah portion, as is printed in the tikkun.
The custom of our Rabbi Chayim Yoseph David Azulai (the Ch"ida), of blessed memory, was to learn on this night both Idrot while standing, even when he was old. That is very praiseworthy, and happy is his lot.
One should not learn Mishnah this night. Someone who customarily learns eighteen chapters of Mishnah daily may learn them on Shavuot during the day only. However, the first night of Shavuot is the only night of the year with this restriction. All other nights, including Sabbath and festivals, one may learn Mishnah as one wishes.
Yeshiva students who want to learn Gemara and people who are unable to stay awake all night should at least learn the selection of Bible from the tikkun, a paragraph from the Midrash, a paragraph from the Zohar, and some of the six hundred thirteen mitzvot.
Someone who arrived at the synagogue early, before the congregation has arrived, should start by learning the list of mitzvot of Maimonides, or the Idra Zuta, or read Psalms until the congregation comes, and then start the tikkun without interruption.
The importance of the learning: All of the learning on this night should be with much enthusiasm, with true joy and excitement, as all of the learning this night bears fruit in the upper worlds, and brings holiness and purity to one’s soul. The holy Zohar states, “The early pious people did not sleep on this night, and toiled in learning Torah. They said, ‘Come, let us acquire a holy inheritance of two worlds for ourselves and our children.’ Rabbi Shimon bar Yochai said about a group who learn Torah this night, ‘They are all inscribed in the book of Remembrance, and the Holy One, blessed be He, blesses them with many blessings and crowns of the upper world.’” The Ben Ish Chai said about this passage of the Zohar, “Who could hear such encouragement, and then veer his heart to idle pastimes this night?! All the more so should one not defile one’s mouth with idle words or mundane speech, such as business, and certainly not mockery or evil speech (lashon hara). One should be as courageous as a lion, to stick to one’s post with full attention, to ward off sleep and not drowse at all, because our rabbi the Ari"zal was very stringent about not sleeping this night, even more than the night of Hoshana Rabbah, as is written in Sefer Hakavanot in the passage about the night of Shavuot.”
On this night one can receive emanations from the keter (holiest worlds). Every person who learns this night properly is saved from kareit that entire year, and is guaranteed that he’ll live the next year through, nor will any harm come upon him. As indeed, the letters of the word kareit are the same as the word keter.
Manner of learning: A basic principle of all learning, including learning on this night, is that it is better to learn less, but with a full heart and with pleasure, than to learn a lot without one’s heart in the learning.
It is permitted to stop in the middle of learning between subjects (paragraphs) in order to read words of encouragement and mussar (ethics) which arouse one’s heart to fear of God. It is very good and very nice to speak in Hebrew only, on this night.
One should be very careful not to speak mundane speech the entire night. To succeed in this requires a lot of care. When many people congregate, the Evil Inclination (Yetzer Hara) usually allures them to speak about mundane matters, and then the conversation switches to forbidden talk, such as jesting, ridicule and evil speech (Lashon Hara). It is a mitzvah for a rabbi to adjure his congregation to not engage in idle speech, jesting, or light-headedness — it is better for them and the entire world that such people simply go to sleep. A person must be clean and pure, with nothing else mixed in, and should learn with much desire, great happiness, and excitement, which will bear much more fruits (than impure learning), and he will have a much greater reward.
Reading of the Sh’ma before sleep: Any time a person plans to stay awake all night, like this night, one should read the Sh’ma about a half an hour before the middle of the night. One should say everything that one usually says in the reading of Sh’ma before going to sleep except the blessing “Hamapil.”
If one did not recite the Sh’ma at the specified time, one can say it during the rest of the night, until dawn.
Someone who recited the Sh’ma before the middle of night and subsequently decided to go to sleep need not recite it again. However, it is good to repeat the verses of the Sh’ma until he falls asleep, excluding the first verse of Sh’ma, which one may not repeat.
Immersion in the morning: Early in the morning on both days of Shavuot, a bit before dawn, one should immerse in a mikveh or natural spring, in order to receive additional holiness that was drawn by learning this night through the keter. This is called the “fiftieth gate,” about which it is said, “and I will douse you with pure water etc.” Our rabbi the Ari"zal in the book Sha’ar Hakavanot wrote at great length about the significance of this immersion. Before immersing in the mikveh one should say the “L’sheim yichud” that is printed in the book L’shon Chachamim, Vol. 1, Prayer 62.
Morning Blessings
Someone who stayed awake all night: Every person is obligated to recite all eighteen morning blessings from “who gives intelligence to the rooster etc.” until the end of Birkat Hatorah every day. Even though some of them refer to things and actions that he may not have done that particular morning, nevertheless he should say them, because all of them contain references to Heavenly emanations. Even if one didn’t sleep all night, or didn’t remove one’s hat or clothes or shoes, one should still say all of the blessings, since the blessings refer to the phenomena in general.
Someone who is awake and definitely will stay awake all night, for instance on the night of Shavuot, or he is doing tikkun kareit, or is engrossed in work, should do as follows: After the middle of the night he should say the morning blessings from E-lohai n’shamah until hagomeil chasadim tovim l’amo Yisra’eil,” with the exclusion of the blessings al n’tilat yadayim and asher yatzar (unless, of course, he washed for bread or went to the bathroom). Nor should one say Birkat Hatorah in the middle of the night. With the break of dawn, he should wash his hands without saying the blessing al n’tilat yadayim, and then say Birkat Hatorah. If he needs to go to the bathroom, he should do so and say the blessing asher yatzar. If he went to the bathroom in the morning and thus dirtied his hand(s), the Mishnah B’rurah is of the opinion that he should bless al n’tilat yadayim as well as asher yatzar.
If one did not say the morning blessings in the middle of the night, one can say them during the remainder of the night or in the morning.
Generally we juxtapose the blessing E-lohai n’shamah immediately after asher yatzar. If this is impossible, then one may say E-lohai n’shamah without asher yatzar before it.
Someone who stayed up all night cannot say Birkat Hatorah until dawn (amud hashachar). Therefore, at the very end of the night, when one is unsure whether dawn has broken or not, one may neither say Birkat Hatorah, nor may one learn Torah, therefore one should say holy songs and poems (piyutim) and praises during those moments (and not merely sit silent). It is proper that the songs not contain verses of the Bible, even if his intention is their content (e.g., supplication, praise) and not to learn them.
According to the Mishnah B’rurah, someone who didn’t sleep all night says all of the morning blessings, excluding Birkat Hatorah, E-lohai n’shamah and hama’avir chevlei sheinah, because there are doubts concerning those blessings. Therefore he should look for someone who did sleep and says those blessings, or a Sephardic Jew who says those blessings even if he didn’t sleep, and listen to them and answer Amen with the intention that he is thereby fulfilling his (possible) obligation to say them. The one who listens shouldn’t say Baruch Hu uvaruch sh’mo. The one saying the blessings should have in mind to fulfill the listener’s obligation as well as his own.
If nobody is available to say those blessings on his behalf, he should not say them himself. Instead of Birkat Hatorah, he should have in mind when saying the blessing Ahava rabbah or Ahavat olam before reading Sh’ma in the morning to thereby fulfill the obligation to say Birkat Hatorah. After the Amidah he should say one of the verses that are said immediately after Birkat Hatorah. According to the Shulchan Aruch Harav, if nobody is available to say Birkat Hatorah for him, he can say it then by himself.
If one needs to go to the bathroom after dawn, according to the Shulchan Aruch Harav one should do so, wash one’s hands without the blessing al n’tilat yadayim, and say the blessing asher yatzar only. According to the Mishnah B’rurah one should say both of those blessings, and then say Birkat Hatorah.
If one slept during the previous day or during the night “sixty breaths” (four minutes), and then stayed awake until the morning, he should say all of the morning blessings at the middle of the night, as will be detailed.
Someone who slept during the night: Says all of the morning blessings, including Birkat Hatorah, immediately after waking up, even if it’s before dawn.
Someone who went to sleep after the middle of the night: Someone who stayed awake learning until after the middle of the night and then went to sleep, customarily does not say the morning blessings before going to sleep, rather he says them in the morning or upon awakening. He should then say al n’tilat yadayim, and all of the morning blessings, including Birkat Hatorah. However, if he said the morning blessings before going to sleep, then he should not repeat them upon awakening. Similarly, he should wash his hands when awakening as usual, but not say al n’tilat yadayim. He should say Birkat Hatorah.
Someone who went to sleep and got up after the middle of the night: He should wash his hands and say al n’tilat yadayim immediately upon awakening, and say then all of the morning blessings, including Birkat Hatorah.
Someone who slept soundly and got up before the middle of the night: He should wash his hands and bless al n’tilat yadayim and Birkat Hatorah immediately upon awakening. The rest of the morning blessings should be recited only after the middle of the night. If he woke up a bit before the middle of the night, it is preferable to wait until after the middle of the night in order to say Birkat Hatorah together with the rest of the morning blessings, since their spiritual effect is more complete when said as a group. While waiting, he should say praises and songs.
Someone who forgot to bless: If someone forgot to say the morning blessings, he may say them throughout the day, until sunset. After Shacharit (morning prayers) he may say all of the blessings with the exception of Birkat Hatorah (which he fulfilled by the prayer Ahavat olam before the Sh’ma) and E-lohai n’shamah (which he fulfilled by the blessing of m’chayei hameitim in the Amidah). In this case, it is appropriate to learn some Torah immediately after praying the Amidah.
Shacharit and Musaf
The real mitzvah is to pray Shacharit with sunrise. Some are lenient and allow one to begin to pray at dawn, and to pray the Amidah before sunrise, in order not to delay the congregation. In difficult circumstances, one may rely on that opinion. They should be extremely careful not to start the blessings of Sh’ma before dawn.
We say full Hallel with a blessing before and after.
One should pray Shacharit and Musaf with enthusiasm and zeal, in order to make sure that one will not drowse off and come to make a mistake. “It is known that the tikkun of S’firat Ha’omer and the learning on the night of Shavuot is concluded in Musaf, therefore one should be very spirited while praying Musaf, since the entire action is judged by its conclusion.”
If someone is unsure whether he’ll be able to pray Shacharit and Musaf properly, it is better for him to sleep a little before the prayers.
Reading of the Torah on Shavuot
On Shavuot we take out two Torah scrolls. Five people read from the first one from “in the third month” etc. in Parashat Yitro. From the second one we read from Parashat Pinchas “on the day of the first fruits (bikkurim).”
We read from “in the third month” because it is written in P’sikta D’rav Cahana, “The Holy One, blessed be he, said to Israel, ‘My children! Read this portion every year, and I will consider it as though you are standing before Mount Sinai and are receiving the Torah.’”
The Sepharadim have the custom to read the first four and last five lines of the K’tubbah at the opening of the holy Ark, and there are those who read the entire K’tubbah before Minchah.
The Ashkenazim have the custom to say Akdamut after showing the Cohen where he will read from the Torah, before actually reading it. After Akdamut, the Cohen says his blessing and his portion is read.
Ten commandments: The custom is that the rabbi of the congregation is called to the Torah for the ten commandments.
One should not stand specifically for the reading of the ten commandments “because of the complaints of the disbelievers,” so that they will not claim that only the ten commandments are Divine, God forbid. However, according to Rabbi Chayim Yoseph David Azulai (the Ch"ida) it is permitted to stand. Every congregation should do according to its custom, as long as this causes no strife.
We read the ten commandments according to the “upper cantillations” (ta’am elyon) both on the holiday of Shavuot and when reading Parshiyot Yitro and Va’etchanan. However, when an individual reads the ten commandments to himself he should read them according to the “lower cantillations” (ta’am tachton), even on Shavuot. See the Bei’ur Halachah that explains what are the “upper” and “lower” cantillations.
Spices: Some people distribute fragrant plants and roses in the synagogue during the reading of the Torah, in memory of the giving of the Torah, when the world became full of fragrant spices. They should be careful to distribute them only in between each person’s reading, and not during the readings themselves.
A new flour offering: Someone who wrote a Sefer Torah and dedicates it on this day has a very high standing. It is as though he offered up a new flour offering, and as though he received that Torah at Mount Sinai.
Azharot
Some have the custom to read the Azharot of Rabbi Sh’lomo ben Y’hudah Gabirol, which list the six hundred and thirteen mitzvot of the Torah in rhyme. The first part is the two hundred and forty-eight positive mitzvot, and the second part is the three hundred and sixty-five negative mitzvot (i.e., prohibitions). In Israel we say all of the Azharot on the only day of Shavuot. In the Diaspora, the custom is to read the first part on the first day of Yom Tov, and the second part on the second day of Yom Tov.
The custom to read the Azharot on Shavuot arose in order to remind us that the six hundred and thirteen mitzvot were given to Moses at Mount Sinai. Rabbi Sa’adiah Ga’on wrote an entire treatise that demonstrates how all of the mitzvot are included in the ten commandments.
One should have in mind when reading and counting the mitzvot to do it l’sheim yichud Kudsha B’rich Hu Ushchinteih, and count them with affection, and as carefully as though he is counting gems.
Some of those who learn the tikkun on the night of Shavuot do not read the Azharot in the morning, since they already read Maimonides’ list of the mitzvot during the night.
Some have the custom to read the first and last verses of the Azharot when opening the holy Ark in the morning, and read the Azharot after Minchah on Yom Tov, and some customarily read them before Minchah.
Megillat Rut
Those who follow the R"ma have the custom to read Megillat Rut from a parchment scroll. Some have the custom to say a blessing of al mikra m’gilla before reading it, and others do not say any blessing beforehand. Everyone should follow his own custom.
The Sepharadim customarily read Megillat Rut from a printed book after reading the Azharot. Those who learned the tikkun during the night of Shavuot and read Megillat Rut as part of it do not re-read it in the morning, since they already read it at night.
Reasons to read Megillat Rut: There are various reasons to read Megillat Rut on Shavuot. One of them is that it mentions the beginning of the barley harvest, and Shavuot is at harvesting time.
Another reason is because our forefathers received the Torah through circumcision, immersion, and bringing a sacrifice, in the same manner that a convert requires circumcision, immersion, and bringing a sacrifice. Megillat Rut relates Ruth’s conversion.
Another reason is written; Megillat Rut is about doing kindness (G’milut chasadim), which complements the Torah, which starts and ends with lovingkindness.
Another reason is that King David passed away on Shavuot, and Megillat Rut explains the family background of King David.
Another reason is that the Jewish nation received an additional six hundred and six mitzvot at Mount Sinai on the holiday of Shavuot, and the gematria of six hundred and six is Ruth ר ו ת. This is because all humans are commanded to keep the seven Noahide laws, and together with the additional six hundred and six, we arrive at the sum total of six hundred and thirteen mitzvot.
It says in the Midrash, “What is the connection between Ruth and Shavuot? It is to teach us that Torah can be acquired only through affliction and poverty. The Torah said before the Holy One, blessed be He, “Master of world! Let my lot be with the poor. For if the rich occupy themselves with me, they will become arrogant, but if the poor occupy themselves with me, they will still be aware that they are hungry and lowly.”
Selected Laws of Shavuot
Just as we are commanded to honor and delight on Shabbat, similarly we are commanded to honor all of the holidays, and especially the holiday of Shavuot, when we received the Torah.
Psalms: It is very good to learn T’hillim (Psalms) on Shavuot, which is the day when King David passed away. Learning them on this day is accepted more favorably by God.
One should be careful when reciting the prayer usually said after reading T’hillim, to omit the references to pardon sins and transgressions, because we don’t mention them on Yom Tov.
It’s appropriate to learn on the first day of Shavuot chapters 28 and 29 of the first book of Chronicles (Divrei Hayamim), which discuss the holiday of Shavuot, as it says, “something timely is good.”
Eating on Shavuot
Even though it is a positive mitzvah to eat and drink on the holidays, one shouldn’t eat and drink all day, as it says, “a convocation for God, your Lord.” Even though it is also written, “you shall have your convocation,” our sages explained, “half for God and half for yourselves.” Therefore we need to engage in learning Torah, especially on Shavuot.
It is a very great mitzvah to rejoice on this holy festival, to the point that the Gemara says about one of the important Amora’im, Mar the son of Ravina, that he fasted all days of the year except the holiday of Shavuot, because on this day the Torah was given to the nation of Israel. The Gemara also relates that Rav Yosef would have on this day a special dish, veal of a third calf, and attributed his stature as an Amora to the holiday of Shavuot and the giving of the Torah. Were it not for this day, “there are so many other Yosefs in the market,” and Rashi explained that his happiness was because “I learned Torah and became elevated — for there are many men named Yosef in the market, what would be the difference between them and I (were it not for the Torah)?”
We do not fast on this day at all, not even a fast to annul a bad dream.
Dairy foods: It is the custom to eat dairy foods on the first day of Shavuot. The main reason for this is to eat from two loaves of bread (challot), in memory of the Two Loaves brought in the Temple. By eating two different meals, one dairy and one meat, we surely will eat with them from two different loaves (since it is forbidden to eat from the same loaf with milk and meat, even separately).
Some wrote that the reason we eat dairy foods and later we eat meat foods on the holiday of Shavuot is to emphasize the difference between us and the angels who visited Abraham, for they ate milk with meat. In merit of this, we received the Torah, and not the angels.
Some say that since the children of Israel received the Ten Commandments on Shavuot, which include all of the 613 mitzvot, the Jews were unable to eat meat right after receiving the Torah since they hadn’t learnt yet the laws of slaughtering, so they ate dairy products only.
Another reason is that the holy Zohar states that the days of S’firat Ha’omer are like the seven clean days that a woman must keep in order to purify herself. Similarly, the Jews counted seven weeks to purify themselves of the blood of Egypt. Just as our sages teach us that a woman who’s nursing sees no blood (since her blood instead transforms into milk), after these seven weeks we purified ourselves of the blood, and the milk is a sign of our purity.
Some wrote that we eat dairy foods on the holiday of Shavuot because the gematria of ח׳ ל׳ ב׳ is forty, corresponding to the forty days when Moses received the Torah.
The custom is to eat honey and milk on Shavuot, as in the verse, “honey and milk are under your tongue,” which refers to the Torah. Some eat a cake baked with or fried in milk and butter, and dipped in honey.
A person must be happy on this holiday, and there is no happiness without meat and wine. Therefore one shouldn’t eat dairy foods only. However, someone who doesn’t enjoy eating meat needn’t eat it.
One may eat meat at night and dairy in the day. There is no need to eat both meat and milk during the day.