Torah Readings - Shavuot 2022

Part 1 - The Holiday of Shavuot  שבועות חג

Named also: Chag Matan Torah – The Holiday of Receiving the Torah  חג מתן תורה.

                   Chag Ha-Bikkurim – The Holiday of the First Fruit  חג הבכורים. 

Main Customs.

(a)  Tikkun Leil Shavuot. Participating in studying of Torah and Talmud for most of the night. According to  Midrash, the Jewish people overslept on day of receiving the Torah. Moses had to wake them up. The “Tikkun” – “Repair” in Hebrew, symbolically “Repairs” this shortcoming of our ancestors.

(b)   Akdamot אקדמות. A Special Prayer (In Aramaic) is said before the reading of the Torah. Dated to the 11^th Century CE and written by a contemporary of Rashi, Rabbi Meir Ben Yitzchak  Nehorai of Worms - Virmaiza. The Akdamot Prayer seems, to be asking God’s permission to start reading from the Torah. It tells about The Greatness of God, The Persecution רדיפות of the Jewish people, by the Rulers of  the country, and finally it Proclaims the Jewish Unwavering Trust in God Almighty. 

(c)   Eating Dairy חלבי meals. The main reason is as follows: When the Jewish People received the Torah, they suddenly discovered that all their dishes needed to be treated for Kashrut (since they have been unaware of the Laws of Kashrut). Until The dishes could be made Kosher (or- replaced) they were forced to limit their “menu” to Dairy Food, fruits פרות and vegetables ירקות.  

(d)   Reading of Megilat Ruth רות. It is customary to read The Book of Ruth in the Synagogue. It is one of  the 5 Megilot (1^st Shir Ha’Shirim – Song of Songs, 2^nd Ruth, 3^rd Eicha – Lamentations, 4^th Kohellet –  Ecclesiastes and 5^th Esther).

Reasons for reading The Book of Ruth: 

      1. King David – the great-grandson of Boaz and Ruth, was born and also died on Shavuot – per  Midrash. David’s name is also mentioned in the final Pesukkim of the Book. Per some commentators, The Book of Ruth was written, by the “Last of the Judges” and also a “Prophet of God” – Samuel. It was to justify the choice of David to be named King of Israel.  

      2. The story of Ruth takes place at the same time of the year that Shavuot is being observed. 

      3.  At the time of Receiving the Torah, the Jewish people did actually convert from a multitude of freed  slaves (who grew up in the Egyptian culture) to The Jewish Religion. 

       4. The name “Ruth” equals 606 (Reish, Vav & Tav). Add to it 7 (For the 7 Mitzvot of Bnei Noach  that the whole world is obligated to keep) and it equals 613 or Taryag תרי''ג (Taryag Mitzot).

The Book of Ruth *All the 4 chapters of the Book of Ruth can be downloaded by clicking here
It is highly recommended to take a few moments (around 15-20) at home, before Shul and read The fascinating and Charming Love Story between Boaz and Ruth. If we were to choose just 4 words to describe the essence of the whole book, they will be the 4 words that Ruth said to Naomi her Mother-In-Law (well before meeting Boaz) to explain why she is not leaving her alone: “Thy people shall be my people, and thy God my God” (“Ammech Ammi Ve’Elohayich Elohai” Ruth 1:16). 

The Origin of the word “Hummus”
Boaz, at their first meeting, offers Ruth to Dip the “Pittech” in the “Chomez”. – “Ve’Tavalt Pittech Ba’Chometz” (Ruth 2:14). These 3 Hebrew words are translated into the attached English as “...and dip thy morsel in the Vinegar”. The word “Pittech” can also be translated into “Your Bread” Notice the similarity to the contemporary word “Pitta”.  The Hebrew word “Chometz” may have been used in Biblical times to describe the precursor to the Mid-Eastern most popular food named today as “Hummus” (or “Chummus” in Hebrew). Please note the similarity of the Hebrew spelling: The Hebrew Word “Chometz” חומץ and the Hebrew word “Chummus” חומוס. It is a distinct possibility, that some kind of what we call today Chummus (made out of Chickpeas) was a common food, in Boaz and Ruth’s time.

Part 2 - Torah Reading for the 1^st day of Shavuot (Exodus 19:1 - 20:23.    PGS 436-450)

Our Torah reading is taken from the Sidrah of Yitro.

Yitro – Jethro’s visit – First Portion of the Sidrah of Yitro  

The first Portion of the Sidrah of Yitro יתרו is not included in our reading today. It tells us about Yitro’s visit right after (God’s) great victory over the mighty Egyptian army (That was drowned in the Red Sea).

While staying with Moses Jethro - Yitro observed how the affairs of the Jewish people were run. He observed that all the judicial duties were fulfilled by Moses personally. He then advised him to delegate authority to a new judicial system. “And set these over them: chiefs of thousands, hundreds, fifties and tens” (Exodos 18:21). These designated ‘lower court’ judges will handle all day-to- day cases. Only the unresolved cases will be referred to Moses himself, who will be acting as a ‘supreme’ judge. “And have them bring every major dispute unto you” (Exodos 18:22). Moses took Jethro’s advice and it became the foundation of the future Jewish legal system. Our sages felt great indebtedness towards Jethro for his remarkable contribution to our judicial system. As a token of their gratitude - the Sidrah that was to carry Jethro’s name was also destined to encompass the Ten Commandments, our 1^st code of laws, an unparalleled honor. 

Second Portion of the Sidrah of Yitro  Our Torah Reading starts here:

Arrival of the Israelites at Mount Sinai – Har Sinai

Exactly at the beginning of the third month after leaving Egypt (The Month of Sivan), the Israelites arrive at Mount Sinai. They encamp at the front of the mountain (Exodos 19:2).  God then promises Moses that the destiny of the Jewish People will be that of “A Kingdom of Kohanim (Consecrated People) and a Holy Nation” (Exodos 19:6). Their only requirement is, that they “Keep the Covenant with God”. Moses tells them of God’s promise and their obligation to live as the Covenant with God, requires. All the Israelites together make a promise in one voice:
“All that The Lord has spoken, we will do נעשה”  (Exodos 19:8). 

Three days later, amid a fierce thunder storm, lightening and heavy smoke, God gives the Ten Commandments to the Jewish people.

The Ten Commandments - Asseret Ha’dibrot  *It is customary to stand up in honor of the Ten Commandments. 

(a) The First 2 Commands

Traditionally, the first 2 Commands were spoken by God Himself. These 2 Commands use the word אנכי “Anochi” meaning “I”, that is a “first person” format which implies that God Himself was addressing the Jewish people. This fact is also substantiated by the text itself: “And all the people were witnessing the thunderous voice, the lightening, the horn and the smoke and they trembled in fear…and they begged Moses: You speak to us and not God lest we all die” (Exodos 20:15-16). Moses agreed. He then stood close to the mountain to hear God’s voice and the Israelites kept their distance for the remaining C ommandments (Exodos 20:18). Moses then conveyed them to the people.

The first two Commands (Spoken by God Himself) that were just mentioned, are also combined into one Command. This combining (of the 1^st two Commands) can be easily recognized when listening to the chanting of the Ten Commandments in the Synagogue. (We can then notice that there is no interruption between the first two Commands, whereas all other commands are separated from each other by a very short pause at the chanting in the Synagogue). 

(b) General Viewpoint

The Ten Commandments having a Devine Origin, teach us humans, that there is an everlasting distinction between right and wrong. There are unambiguous requirements of life that we must observe.

Conversely, there are situations in life that are absolutely and unmistakably to be avoided. 

Haftarah: Ezekiel, 1:1-28 & 3:12. Pages 1321-1324 

Ma’asseh Merkava מרכבה – Construction of the Devine Chariot  

Ezekiel was among the prominent Jews forcibly brought to Babylonia with “The exile of King Yehoyachin” יהויכין (598 BCE). Ezekiel’s first revelation occurred (As per Ezekiel himself) in the 5^th year after the Exile (Namely 593 BCE), while he was living in exile in Babylonia near the River of Kevar. At the outset he announces “While I lived near the River of Kevar, The Heavens opened up and I (Ezekiel) saw The Visions of God” (Ezekiel 1:1). A great thunderstorm, reminiscent of Mount Sinai at the time of Receiving the Torah, appears. “And I (Ezekiel) saw a Great Stormy Wind coming out of the north, a huge cloud and flashing fire with a gleam of amber (*) in the center of it” (Ezekiel 1:4).

The above serves also as a link to our Torah reading of the Ten Commandments.

From here on, Ezekiel describes in detail The Chariot of God and at times he seems to wander from describing the Chariot to - may be – describing the view of God Himself as he observed it. This part of the Haftara, has and still does serve, as a source of much controversy among theologians, whether Jewish, Non-Jewish, Religious or Secular and more. The Mishnah categorically states that one may not recite the subject of The Chariot as a Haftarah. (Later in life, Rabbi Yehudah Ha’Nassih, did permit it). Even today, Religious institutions in Israel differ between teaching this Chapter of Ezekiel in schools to precluding it from the schedule.

It is this reason of doubt, that seems to have forced our sages to conclude the Haftarah with a Passuk taken from The Same Book of Ezekiel (3:12, but – more than a full chapter away, from the Merkavah) “Baruch – Blessed ברוך is the presence of the Lord from His Seat”.     

(*) Note:

The word “Amber” mentioned above (“…and flashing fire with a gleam of amber” Ezekiel 1:4) is a translation from the word that Ezekiel uses: “Chashmal”. The word Chashmal shows up only once (here) in the Bible.
Whatever Ezekiel did have in mind, for the word “Chashmal” חשמל, it was nevertheless selected, straight from our Haftarah, by Eliezer Ben Yehuda (The ‘Father’ of modern Hebrew) to mean: “ELECTRICITY”.

The Israeli State Company that supplies electricity to the entire country is properly named: “Chevrat Ha’Chashmal”.

Part 3 - Torah Reading for the 2^nd Day of Shavuot (Deuteronomy 14:22-16:17 PGS 1074-1084)

Our Torah reading is taken from the Sidrah of Re’eh. It deals with the followings:

The rules of the Tithe - Ma’asser מעשר. Everyone must set aside a tithe from his entire produce. There are various types of Tithe during a cycle of 7 years. Here are the different kinds of Tithe: (a) The Main Tithe - Ma’asser Rishon. It is given to the Levites. Before the Levites get their Tithe, the Kohanim must be given their prime portion – The Teruma תרומה. The Main Tithe and the Teruma are given all the time namely in years 1 through 6.  (b) The secondary Tithe - Ma’asser Sheiny is given in years 1, 2, 4 & 5. It must be eaten in Jerusalem by the owner’s family. (c) The Tithe for the poor - Ma’asser Aany. It is given to the poor in years 3 & 6.  (d) There is no activity in the field during the Shemitah שמיטה (year 7).

Just treatment of a slave. The Torah is clearly against slavery עבדות. In the event that someone is forced into slavery due to extreme financial hardship, he is to be treated with dignity. The slavery (automatically) ends at the Shemitah (year 7). The freed slave must be sent away with a generous ‘severance’ pay. “And you should bear in mind that you were slaves in the land of Egypt” (Deuteronomy 15:15).

Pessach, Count of the Omer, Shavu’ot and Sukkot. Pessach is to be observed for 7 days. Chametz (Leavened Bread) should not be consumed on all 7 days. Matzot must be eaten on the 1^st night (The night of Seder). At all other times Matzot are optional. The Pessach offering must be made in Jerusalem.

Seven weeks of the Omer are counted (Sefirah) between the 2^nd day of Pessach and Shavu’ot. Fruit from the field should be brought to the Temple in Jerusalem on Shavuot. Finally, the Holiday of Sukkot is observed for 7 days. While thanking God for the abundance of food, Joy should be felt during the Holiday.

Aliya Le’Regel – Pilgrimage to Jerusalem. On the Holidays of Pessach, Shavu’ot and Sukkot everyone will embark on a pilgrimage to Jerusalem. Jerusalem is located in one of the highest places in Israel. The pilgrimage is therefore named “Aliyah Le-regel” - Ascent by foot. Consequently the 3 Holidays are named “Shloshet Ha’Regalim הרגלים” - The 3 Pilgrimages.

The Torah’s desire for a just society. There is an obligation to support the needy. However according to the ‘law of remission’ all debts are void at the Shemitah (Year 7), making it hard at times to secure a loan to the poor during the 5^th or 6^th year. The Torah appeals therefore to the wealthy to ignore this logic when lending to the poor since “There will never cease to be needy people in your land” (Deuteronomy 15:11).

A full millennium later a remedy to this problem was introduced by Hillel the Elder - Hillel Ha'Zaken הזקן.

Hillel the Elder one of the greatest Talmudic leaders (Tanna’im) devised The Prusbul פרוזבול - a legal document that exempted loans from the ‘law of remission’ (Circa 50 BCE). It protected the creditor against loss of his money at the Shemitah, and the needy against being refused a loan. Ensuing Hillel’s innovative rule, another prohibition against charging interest on a loan, was discontinued as well (circa 1400 CE). Today, you can still spot a copy of a “Heter Isska עיסקא” – “Permission to conduct Business”, displayed in some Israeli banks permitting the charge of interest on commercial loans.

Hillel the Elder, who lived some 2,000 years ago, left with his ingenuity a remarkable innovative imprint on our modern society חברה.
 

Haftarah for the 2^nd day of Shavuot. חבקוק Habakkuk 3:1-19 (PGS 1326-1328)

The Prophet Habakkuk lived in the latter half of the 7-th Century BCE (Somewhere between 640 BCE and 590 BCE). He may have lived in the time that Babylonia started to achieve its first major conquests on its way into a ‘super power’ position, through the removal of the Assyrian Empire from its dominance. Only very few of his writings were preserved. Habakkuk’s prophesies were placed in the Biblical Book of Trei-Assar (“The 12”) that contains the scripts, belonging to 11 other Prophets of a similar circumstance.

The name Habakkuk does not appear ever again in the entire Bible. It does appear only twice in his own book (The Book of Habakkuk). It shows up in the 1^st Passuk of the Book. The next and last time it is mentioned, is in our Haftarah “Prayer of the Prophet Habakkuk in the mode of ‘Shigionot’ (‘Compassionate Songs’ Habakkuk 3:1).

The name Habakkuk - Chavakuk חבקוק (Chet, Bet, Kuf Vav & Kuf) may have originated from the Hebrew verb Chabek (Chet, Bet & Kuf חבק) which means ‘To Embrace’.

Linkage to the Holiday of Shavout. There is a great similarity between Habakkuk’s prayer, which is dedicated to praising God Almighty, to the ‘Great Glory of God’ at the Giving of the Torah. Moses, when blessing the people of Israel just before his departure, uses very similar description of God. Both Habakkuk and Moses before him, even use the same name “Mount Paran” within their respective prophesies.  The similarity between Moses and Habakkuk can be observed when we follow both revelations:     

In our Haftarah, Habakkuk proclaims: “O Lord, I have heard of your greatness, and I am indebted by your deeds” (Habakkuk 3:2). He then describes the majesty of God as He (God) appeared to the Jewish people at the time of Receiving of the Torah. “O God, He came from the south (Teiman), and The Holy One appeared then on Mount Paran. His majesty הודו (Hodo) covered the Skies and His splendor תהילתו filled up the earth” (Habakkuk 3:3).

Habakkuk’s description of God, distinctly reminds us of the great Glory of God at the giving the Torah to the Jewish people some 800 years earlier. Moses, in very similar words while blessing the Jewish people just before his departure, describes God Almighty at the giving of the Torah: “The Lord came from Sinai. He (God) shone upon you (Israel) from Seir. He appeared from Mount Paran and approached from Kadesh, Flashing (His) lightning upon you from His right” (Deuteronomy 33:2 describing God at the giving of the Torah). Shavuot, which is also “The Holiday of Receiving of the Torah”, is therefore a most appropriate time for chanting our Haftarah.