SHAVU’OT
SHAVU’OT (Feast of Weeks) is one of the three major festivals that are called
"pilgrim festivals:"
Three times a year all your males
shall appear before YAHWEH your ELOHIYM in the place which He chooses: at the
Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Booths.
They shall not appear before YAHWEH empty. Each man shall appear with
the gift of his hand according to the blessing of YAHWEH your ELOHIYM
which He has given you.
(Deuteronomy 16:16-17)
In Israel,
the grain harvest lasted seven weeks and was a season of gladness. It began
with the harvesting of the barley during the PESACH and ended with the
harvesting of the wheat at SHAVU’OT, the wheat being the last grain to ripen. SHAVU’OT
was thus the concluding festival of the grain harvest, just as the eighth day of
SUKKOT was the concluding festival of the fruit harvest. SHAVU’OT is held 50
days after PESACH (Passover):
You shall count for
yourselves -- from the day after the Shabbat, from the day when you bring the
Omer of the waving -- seven Shabbats, they shall be complete. Until the day
after the seventh Shabbat you shall count, fifty days. (Leviticus 23:15-16)
You shall count for
yourselves seven weeks, from when the sickle is first put to the standing crop
shall you begin counting seven weeks. Then you will observe the Festival of
SHAVU’OT for YAHWEH, your ELOHIYM. (Deuteronomy 16:9-10)
This
period is known as the Counting of the
Omer. An omer is a unit of measure. On the second day of PESACH, in the
days of the Temple, an omer of barley was cut down and brought
to the Temple as an offering.
This grain offering was referred to as the Omer. Today, every night from the
second night of PESACH to the night before SHAVU’OT, a blessing is recited and the
number of the omer is stated in both
weeks and days. So on the 16th day, you would say "Today is sixteen days, which is two weeks and two days of the Omer." This period is a time of partial
mourning, during which weddings, parties, and dinners with dancing are not
conducted, in memory of a plague during the lifetime of Rabbi Akiba. Haircuts during this time
are also forbidden. The 33rd day of the
Omer (the eighteenth of Iyar)
is a minor holiday commemorating a break in the plague. The holiday is known as
Lag b'Omer. The mourning practices
of the omer period are lifted on that
date. The word "Lag" is
not really a word; it is the number 33
in Hebrew. (http://www.jewfaq.org/holidayb.htm)
http://www.traditionsandrecipes.com/uploads/9/0/4/5/9045991/1309675.jpg?365
In the time of the
Temple, SHAVU’OT was associated with the bringing of the BIKKURIM, "the first
ripe fruits," to the Temple. Local villagers would first assemble in
the largest town of the district and then they would travel together to the
Temple. The Temple Institute provides interesting information about their
journeys (https://www.templeinstitute.org/shavuot.htm)
Innumerable streams of pilgrims made their way
to Jerusalem from towns and villages all over the Land, in large bands and
individually. Many families traveled by foot, with the little children in tow;
some rode atop camels and donkeys; some even rode in wagons and chariots. As
men, women and children trekked through bountiful golden and green fields of
harvest, the entire land was literally teeming with excitement and
anticipation, as the great throngs of festival worshippers took over every road
and path. They crisscrossed the countryside from every direction and approach,
converging together as they traveled towards the city where the vicinity's
local Assembly Head was. He was the
official responsible for the pilgrims.
Descriptions in the writings of the Mishna and
Midrashim abound which paint a vivid picture of the caravans of pilgrims in
procession, and how these entourages appeared as they bore their first-fruit
offerings, by hand, laden in wagons, or on their heads. Those who were at the
head of the procession and were closer to Jerusalem carried fresh fruits, so
there would be no danger that their offerings would spoil. Those who were
further back brought dried fruits. Sheep, goats and bullocks also accompanied
the great processions, to be sacrificed in the Holy Temple as the holiday
offerings. The Mishna (Bikurim 3, 2) relates how the pilgrims made their way
through the way-stations in the field cities on the road to Jerusalem, and how
they were welcomed upon entering the holy city.
In each district along the long road to
Jerusalem, all the pilgrims from the outlying towns and villages gather together
in the city of the local Assembly Head. From there, the entire multitude
continued their procession to Jerusalem all together, in a large entourage.
Proverbs 14:28 states, "The King's honor is in a multitude of people,"
and this was interpreted to mean “the more the participants, the greater the
glory for G-d and His Divine commandments.”
In the Assembly Head's city, the pilgrims spend
the night sleeping in the town's streets, under the open sky. This is not on
account of any lack of hospitality on behalf of the townspeople. Rather, they
do not enter into the houses, in order to avoid the possibility of becoming
exposed to ritual impurity (because impurity which may be inadvertently caused
in a building, affects everything under its roof). They were awaken at dawn, as
the first rays of sunlight begin to illuminate the sky, by the overseer who
cried out: 'Get up, and let us go up to Zion, to the House of the L-rd our
G-d!'" (Jer. 31:5)
As the caravans of pilgrims drew near to
Jerusalem and the Holy Temple, an ox whose horns were overlaid with gold was
led before them, and flutes are played as they advanced. As they walked, they sang
Psalm 122 (A Song of Ascents):
I will lift up my eyes to the hills—
From where comes my help?
My help comes from HASHEM,
Who made heaven and earth.
My help comes from HASHEM,
Who made heaven and earth.
He will not allow your foot to be moved;
He who keeps you will not slumber.
Behold, He who keeps Israel
Shall neither slumber nor sleep.
He who keeps you will not slumber.
Behold, He who keeps Israel
Shall neither slumber nor sleep.
HASHEM is your keeper;
HASHEM is your shade at your right hand.
The sun shall not strike you by day,
Nor the moon by night.
HASHEM is your shade at your right hand.
The sun shall not strike you by day,
Nor the moon by night.
HASHEM shall preserve you from all evil;
He shall preserve your soul.
HASHEM shall preserve your going out and your coming in
From this time forth, and even forevermore.
He shall preserve your soul.
HASHEM shall preserve your going out and your coming in
From this time forth, and even forevermore.
(For a modern version of the
Psalm - http://www.youtube.com/watch?v=Jjjpxh456Kk
)
As the festive entourage drew close to the
outskirts of Jerusalem, a delegation was sent on ahead to the Holy Temple to
announce their arrival. While awaiting the arrival of the officials and
treasurers from the Temple, the pilgrims beautified their first-fruit
offerings, placing the dried fruits towards the bottom and the fresh fruit on
top. All of the assistant priests and Levites and the officers of the Temple
would go out to greet them, and all the tradespeople of Jerusalem would cease
their work to stand and greet them as they entered the gates of the city: “Our
brothers from so-and-so, welcome, and peace unto you!"
And as the entourage entered the city, the
pilgrims joyously sang Psalms 122 (A Song
of Ascents):
I was glad when they said to me,
“Let us go into the house of HASHEM.”
Our feet have been standing
Within your gates, O Jerusalem!
“Let us go into the house of HASHEM.”
Our feet have been standing
Within your gates, O Jerusalem!
Jerusalem is built
As a city that is compact together,
Where the tribes go up,
The tribes of HASHEM,
To the Testimony of Israel,
To give thanks to the name of HASHEM.
For thrones are set there for judgment,
The thrones of the house of David.
As a city that is compact together,
Where the tribes go up,
The tribes of HASHEM,
To the Testimony of Israel,
To give thanks to the name of HASHEM.
For thrones are set there for judgment,
The thrones of the house of David.
Pray for the peace of Jerusalem:
“May they prosper who love you.
Peace be within your walls,
Prosperity within your palaces.”
For the sake of my brethren and companions,
I will now say, “Peace be within you.”
Because of the house of HASHEM our G-d
I will seek your TOV (good).
“May they prosper who love you.
Peace be within your walls,
Prosperity within your palaces.”
For the sake of my brethren and companions,
I will now say, “Peace be within you.”
Because of the house of HASHEM our G-d
I will seek your TOV (good).
All would stand together, side by side, and
participate in this humbling and gratifying experience in the hallowed courts
of the Temple - rich and poor alike. "When they entered into the Hulda
Gates," states the Mishna, "Even King Agrippa placed the basket on
his shoulder" like a common pilgrim. "Every man shall give as he is
able, according to the blessing of the L-rd your G-d which He has given
you" (Deut. 16:17).
The rich brought their first-fruit offerings in
baskets of gold, or of silver; the poor brought their offerings in baskets of
peeled willow-shoots. At the conclusion of the ceremony, the wealthy brought
their baskets home with them, and the poor gave theirs to the priests
(Maimonides, Bikurim, 3:8).
The ceremony of bringing the first-fruits
offering is held in a special area within the Holy Temple, a section designated
as "between the hall and the altar." This area has a special
sanctity, and entrance therein is forbidden to ordinary Israelites - and even
to blemished priests. However, the commandment of the first-fruit offering
differs from all other sacrifices, in that an ordinary Israelite is not only
permitted, but actually commanded to fulfill this Divine obligation in that
very place. This serves to instruct us how great and precious is the
commandment to bring the first-fruits before the Presence of HASHEM.
In the Temple, each pilgrim must read aloud
from the Biblical portion of "My father was a homeless Aramaean"
(Deut. 26:5) as he presents his offering to the priests. The officiating priest
recites the Biblical portion together with the pilgrim in responsive fashion.
First the priest recites each verse aloud in Hebrew, and the pilgrim follows
him, repeating after him verse by verse.
Then the priest shall take
the basket out of your hand and set it down before the altar of HASHEM your G-d.
And you shall answer and say before HASHEM your G-d:
“My father was an Aramean, about to perish, and
he went down to Egypt and dwelt there, few in number; and there he became a
nation, great, mighty, and populous. But the Egyptians mistreated us, afflicted
us, and laid hard bondage on us. Then we cried out to HASHEM G-d of our
fathers, and HASHEM heard our voice and looked on our affliction and our labor
and our oppression. So HASHEM brought us out of Egypt with a mighty hand and
with an outstretched arm, with great terror and with signs and wonders. He has
brought us to this place and has given us this land, `a land flowing with milk
and honey,’ and now, behold, I have brought the first-fruits of the land which
you, O HASHEM, have given me.’
Then you shall set it before HASHEM
your G-d, and worship before HASHEM your G-d.”
The
pilgrim lowered the basket from his shoulder, holding it by the rim or by its
handles. The officiating priest stood opposite him, placed his own hands
underneath the basket, and "waved" it before G-d. Once the pilgrim
has completed the recitation of the Biblical verses, he sets down his basket of
first-fruits in the Court, before the Presence of G-d-as the above verse stated.
The basket was placed on the
southwestern corner of the altar. Afterwards the pilgrim bowed down before G-d,
and then departed.[i]
Over the
centuries, SHAVU’OT changed from a harvest celebration to the celebration of
the anniversary of the giving of the Torah at Sinai. There is nothing in the Hebrew
Scriptures that connects SHAVU’OT with the giving of the Torah. Historically,
neither Philo (40 CE) nor Josephus (100 CE) refers to SHAVU’OT as the time of
the giving of our Torah." No reference in the rabbinic literature to the
Torah being given on this day (e.g., Shabbat 86b) is earlier than the second
century CE. The earliest clear references to SHAVU’OT as the anniversary
of the giving of the Torah are from the third century CE in the sayings of
Rabbi Eleazar. He said that it is necessary to rejoice with good
food and wine because it was the day on which the Torah was given (Pesach
68b).
The
rabbis were responsible for making these changes in order to redirect the focus
from the ancient agricultural feasts from events that required the Temple to synagogue
and home festivals marking the anniversary of significant historical events in
the history of Israel. In this case, they linked the exodus of PESACH to
the giving of the Torah at SHAVU’OT by rituals that required Jews to see
themselves as being part of those events. But, SHAVU’OT, unlike PESACH and
SUKKOT, has few special rituals. This is completely understandable
since it is no longer associated with agricultural harvests, and there is no
longer a Temple.
There
are a number of customs associated with SHAVU’OT in modern Judaism. One
is the reading of the entire Book of
Ruth during the service. It is read because: (1) King David, Ruth's
descendant, was born and died on SHAVU’OT [Y Chagigah 2:3]; (2) SHAVU’OT is
harvest time [Exodus 23:16], and the events of Book of Ruth occur at harvest
time; (3) The gematria (numerical value) of Ruth is 606, the number of
commandments given at Sinai in addition to the 7 Noahide Laws already given,
for a total of 613; (4) Ruth was a convert, and all Jews also entered the
covenant on SHAVU’OT, when the Torah was given; (5) The central theme of the
book is loving-kindness, and the Torah is about loving-kindness; (6) Ruth was
allowed to marry Boaz on the basis of the Oral Law's interpretation of the
verse, "A Moabite may not marry into the Congregation of the L-rd."
(Deut. 23:4).[ii]
Another
is the tradition of adorning the synagogue with beautiful green plants and
flowers. The rabbis taught that Mt. Sinai was a beautiful green mountain
at the time the Torah was given. For these reasons, many Jewish
families traditionally decorate their homes and synagogues with
plants, flowers and leafy branches in honor of Shavuot. Interestingly, in
modern Israel attempts have been made to revive some of the harvest
ceremonies.
Today,
some Jews dedicate the SHAVU’OT to the study of the Torah. They start at the sundown
at the beginning of SHAVU’OT and many study it throughout the night. It is an
interesting fact that the holiday celebrates the “giving” of the Torah, rather
than “receiving” it. The sages pointed out that we are constantly “receiving”
the Torah, but that this was the first time that we were “given” the Torah and
that is why the holiday is special.
Another
custom is to eat at least one dairy meal during SHAVU’OT. There are two main
stories given for the dairy meal. One is that it is a reminder of the promise
about the land of Israel flowing with milk and honey. The other is that when we
received the Torah and then knew the laws of Kashrut, we could eat only a dairy
meal because there was no kosher meat available.
Many
synagogues have their religious schools participate in a BIKKURIM
(first-fruits) festival. The children march around holding baskets of fruit
which are placed on the bimah and
later donated to hospitals or the poor. This is to remind us that Shavuot is
one of the three pilgrimage holidays when in ancient times Jews brought their
first-fruits to the Temple as an offering to HASHEM.
SHAVU’OT
is also a time that many Jews reconfirm their commitment to Judaism. Reform
Jews celebrate a confirmation ceremony in which 10th graders affirm their
commitment to the Torah and to Judaism.[iii]
Both
Rabbinic Judaism and Christianity link Shavuot to specific historical events
that play important roles in establishing the legitimacy of their
movements.
● For Rabbinic Judaism it was their teaching that G-d gave two different
types of laws on Mt. Sinai, the Written Law and the Oral Law.
● For Christianity it was the descent of the Holy Spirit on the
congregation of believers gathered at the Temple in Jerusalem for
Shavuot.
In the
New Testament, SHAVU’OT is called Pentecost (Ancient Greek: Πεντηκοστή [ἡμέρα], Pentēkostē
[hēmera], "the fiftieth [day]"). The name “Pentecost” reflects the 50 day period between
PESACH and SHAVU’OT.
This year SHAVU’OT begins at sunset June 3rd and
continues to sunset June 5th. It is an important event that should
be understood by all who have a biblical heritage. Remember and give thanks for
the “crops” that provide for your needs today – those raised in fields by farmers and those earned by your labor at
your work.
SHALOM & Be Empowered!
● ● ● ● ●
If you like this
BHC Bible Study,
please let me know by “Liking” our BHC
Facebook Page by clicking here.
If you consider
this information valuable, help BHC by clicking here & making a donation.
THANK YOU!
No comments:
Post a Comment