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Explanation of the היתיר – leniency, 

to make קידוש early on ליל שבועות

יש אומרים שבליל חג השבועות אין לקדש על הכוס עד שיהיה ודאי לילה, [שהוא כרבע שעה לאחר שקיעת החמה]. שאם יקדש מבעוד יום הרי הוא כמחסר קצת מיום מ''ט לספירה, וכתוב: ''שבע שבתות ''תמימות'' תהיינה''.

 ויש חולקים ואומרים שאין לחוש לכך, ושכן פשט המנהג לקדש אף מבעוד יום, ולכן לכתחילה נכון להמתין מלקדש עד לאחר שעברו עשרים דקות מהשקיעה, ובפרט במקומות אלו שאפשר לחשוש לדברי האחרונים ולהמתין עד הלילה, שנכון לעשות כן.

 ומכל מקום בשעת הצורך הרוצה לסמוך על המקילים, ולקדש על הכוס מבעוד יום ולהוסיף מחול על הקודש יש לו על מה שיסמוך. שכן הוא מעיקר הדין, וגם המנהג כן. 

ובפרט בארצות אירופה וכדומה, שהשקיעה מתאחרת מאד בימי הקיץ, ובני הבית מצטערים לשבת ולהמתין עד הלילה, וגם זה גורם הפרעה לסדר לימוד הלילה בספר קריאי מועד, כפי שנוהגים על פי הזוהר והאר''י ז''ל, שיש להקל להם לקדש ולסעוד מבעוד יום. ואם אפשר טוב שימתינו עד תחילת השקיעה, באופן שהשמש מתכסית מעינינו, ואז יקדשו ויסעדו. וטוב שיאכלו כזית לחם בצאת הכוכבים, ועליהם תבוא ברכת טוב. [יחוה דעת חלק ו' סימן ל. חזון עובדיה חלק א' סימן א. יביע אומר חלק ה' סימן ו' סק''ה. הליכות עולם חלק ב' עמוד ג'].

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Guidelines to make קידוש 

&

accept the 2nd day of יום טוב 

earlier than nightfall

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Reminders

1) Repeat Keriat Shema at Nightfall on both nights

2) שהחיינו in קידוש – BOTH nights

3) יעלה ויבא in Amida & Birkat Hamazon

4) Be aware of important times (see timetable) : 

a) Shema & Amida – latest times

b) Shekia – Sunset

c) מנחה before Shekia  

d) ערבית after Pelag HaMincha

6) אזהרות – Azharot 

7) מגילת רות

8) הדלקת נרות on Yom Tov should be light 

from an existing light candle

9) מנהגים

a) stay up and learn all night

b) decorate your house with flowers

  c) Eat dairy products 

(Careful with meat products.)  

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The Fundamentals of Staying Up All Night, and The Laws of Birchot Hashachar for the Morning After 

It is the custom to stay up all night on the night of Shavuot, and study Torah. There’s a famous story that happened in the times of Maran (Rabbi Joseph ben Ephraim Caro 1488-1575), where he and some of his colleagues stayed up on the night of Shavuot, and in the middle of the night a voice came out of the heavens, and expressed how much pleasure and how much happiness, and how much enjoyment, their learning was giving the heavens. But, the heavenly voice said, if you would have had a Minyan, if you would have had 10 men, then already it would have been on a different level. Maran relayed this story over the next stay, and it’s brought down by the Shelah, that the next night, he went with 10 people. They stayed up 2 nights in a row, and they learnt. And the voice came down again, and gave them an approval, that they were giving great enjoyment. So you see, that night has a special place in Shamayim for the studying.

The custom is to read the Tikun, as is written the book Kerie Moed. We shouldn’t belittle these Minhagim even though a lot of it is just pesukim (sentences), and just reading, because, these Pisukim were picked specifically in order to make the Tikun of that night. Of course, after the Tikun is read, which takes about 2-3 hours, depending on how fast or slow you read it, then of course you have the rest of the night to study Gemara and to study other Limudim (studies).

One should make every effort to keep the Minhag, and to rest a little before Shavuot starts. But we have to explain this Minhag in the proper light. It can’t be that the custom was to stay up all night and then sleep theall day the next day. So then what would we have gained over here? We simply turned the night into day, and the day into night. The explanation obviously was, that in the day they stole from their sleep, they didn’t sleep the whole afternoon, only a few hours in order to get strength, and then they came back to the Bet Midrash and continued to study. That obviously was the Minhag.

Regarding when we get up in the morning, or when we pray Shacharit that morning of Shavuot after staying up all night. We have to make Birkat Ha’Torah again. Even though we didn’t sleep, Birkat Ha’Torah is renewed at Amood Hashachar. So at dawn, as posted in the calendars for the day of Shavuot, we say Birkat Ha’Torah again.

We further explain that in the morning of Shavuot, we make Birkat Ha’Torah after Alot Hashachar, however, we do not make Netilat Yadayim with a Beracha if we stayed up all night. You can wash your hands but Netilat Yadayim is said without Shem U’malchut. 

Regarding Asher Yatzar, it depends. If you went to the bathroom then you make Asher Yatzar. And if you don’t go the bathroom then you don’t make Asher Yatzar. Regarding all the other Birchot Hashachar, on the morning of Shavuot– we make

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Aseret haDiberot – The Ten Utterances

It is the minhag of all Jews from North Africa, as well as our brothers, the Ashkenazim, to stand up during the reading of the ‘aseret hadiberot on Shavu’ot, Parashat Yitro, and Perashat va-Ethanan.[1] Ribi Shalom Messas zt”l[2] writes that we stand in order to stir feelings of fear and trepidation, as we felt at Har Sinai. However, this minhag has been disputed amongst some halachic authorities.

The Gemara (Berachot 12a) relates that at sunrise, the Kohanim would call out the ‘aseret hadiberot together with the shema’:

“Ribi Yehuda said in the name of Shemuel: They even wanted to call out the ‘aseret hadiberot by the borders, but this decree was nullified because of the claims of the heretics (Qaraim). Rashi explains that they were worried that the heretics will tell the ignoramus that the reason they call out only the ‘aseret hadiberot and the shema’ is because they only read out what Hashem told us from His “mouth” at Har Sinai, whilst the rest of the Torah is not true.”

 

Following this line of reasoning, Rambam zt”l[3] writes not to stand for the ‘aseret hadiberot because the heretics will claim, “we only attribute importance to these ten misvot as they are the only ones that are true; the rest of the Torah is not true,” has veshalom. E”H Hacham ‘Ovadia Yosef s”t[4] and e”H Hakham Yishaq Yosef s”t[5] share the opinion that we should not stand during the ‘aseret hadiberot as per Rambam’s response. Yemenite Jews, along with those of ‘Edot haMizrah (Middle Eastern communities), also do not have the minhag to stand during the reading of the ‘aseret hadiberot.[6]  However, this minhag existed even before Rambam and the question is: Why did Rambam make such a decree against it? And why do the majority of Jews today continue to follow this minhag, which seemingly contradicts Rambam’s pesaq?

 

The reason we continue to follow this minhag, is because the heretics back then at the time of the Rambam were much different then the heretics of today because the heretics of today do not make any such claims.[7] Ribi Shalom Messas zt”l[8] is also of this opinion and explains further that whether we were to remain seated or we stood during the ‘aseret hadiberot it would not change the perception of the heretics; either way they would find ways to deny the Torah.Also, it is clear that since we continue to read the remainder of the Perasha – and not solely the ‘aseret hadiberot – there is no reason to worry about such claims.[9] Furthermore, Maran haHida zt”l[10] explains that since we make berachot before and after each ‘aliya laTorah – and not just the ‘aliya of the ‘aseret hadiberot – we have no worry that the heretics will make a claim that the rest of the Torah is untrue. However, Maran haHida zt”l[11] cautions us to stand from the beginning of the ‘aliya in order to show that we stand for other pesuqim as well. He also adds that it is very important that if the majority of the qahal (congregation) is standing, one should NOT sit, as this shows as if they are belittling the ‘aseret hadiberot, h“v. Nonetheless, Ribi Yishaq Hazan zt”l[12], Ribi Yossef Messas zt”l[13], and Ribi Refael Berdugo zt”l[14] all say that the common minhag is to stand only once we reach the ‘aseret hadiberot for we are not concerned about the claims of the heretics.

 

Summary:There are posqim, such as Rambam zt”l and e”H Hakham ‘Ovadia Yosef s”t, who prohibit standing during ‘aseret hadiberot for fear of the heretics’ claims. The majority of posqim are not concerned with these heretics’ claims for various reasons and thus permit standing. Each one should follow the minhag of the synagogue regarding which point to stand.

The minhag in 

K K Shaare Tefila, Moor Lane 

is to stand during the Aseret Hadiberot

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[1] Divré Shalom ve-Emet Volume 2, pp. 72-3; Sefer Mamlekhet Kohanim brings down that this is also the minhag in Djerba and mainland Tunisia; Noheg Behokhma, pp. 143); QS”A Ribi Toledano zt”l pp. 137; Yehavé Da’at– Ribi Yishaq Hazan zt”l (Volume 3, O”H, Siman 13); Maté Yehuda– Ribi Yehouda ‘Ayash zt”l, (Siman 1:6); Devar Shemuel – Ribi Shemuel Abuhab zt”l (Siman 276); Kapé Aharon (Siman 39); Sdé Hemed, [Kelalé Haposqim (Siman 5:14)]

[2] Shemesh Umagen, (Volume 1, O”H, Siman 57, pp. 130-1)

[3] In his handwritten responsa that was compiled along with approximately 367 other responses in 1934. (Siman 46)

[4]Yehavé Da’at, 1:29; 6:8           

[5] Yalqut Yosef, (Volume 2 pp. 198, Hilkhot Sefer Torah)

[6] Divré Shalom ve-Emet: Volume 2, pp. 73

[7] Rav Moshé Feinstein’s zt”l response, Igerot Moshé (Volume 4, O”H, Siman 22)

[8] Shemesh Umagen, (Volume 1, O”H, Siman 57, pp. 130-1); (Volume 3, O”H, Siman 55 (3))

[9] Magen Avot (Siman 1, pp. 53-4): Diné Hasqamat Baboqer.

[10] Ledavid Emet (Siman 7:5)

[11] Tov ‘Ayin, Siman 11

[12]Yehavé Da’at, (Volume 3, Siman 13)

[13] Osar Hamikhtavim (Volume 3, pp. 1859)

[14]QS”A of Ribi Refael Berdugo, pp. 174

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   Customs of Shavuot

Contents

The order of prayer and kidush is the same for Shavuot as for the Shalosh Regalim, (the three pilgrim-festivals), with specific reference made however, to 'this festival of Shavuot, the time of the giving of our Torah.' During musaf the 'additional-sacrificial-offerings' and the 'new-gift-offering' for Shavuot are mentioned as is the passage Uveyom Habikurim. Hallel is likewise said in whole, in accord with the practice followed during the Shalosh Regalim.

During the kiddush, shecheyanu is said. Women recite shecheyanu together with the brachah over the candles, prior to lighting them. Again in keeping with Yom Tov practice, it is obligatory to partake of two meals – to include meat and wine.

It is customary to practice immersion in a mikvah (ritual bath) on Erev Shavuot (the eve of Shavuot), for one is obliged to purify himself at the advent of a Yom Tov. There are some who practice immersion also on Yom Tov. There are some who practice immersion also on Yom Tov morning, in remembrance of Israel's purification during the 'days-of-abstinence,' prior to their receipt of the Torah.

Though it is generally customary to recite the ma'ariv prayers somewhat earlier than usual on Erev Yom Tov, the first night of Shavuot, however, ma'ariv is delayed till after the appearance of the stars. Seven whole weeks are to elapse counting from the second day of Pesach till the advent of Shavuot. And, if the sanctity of Yom Tov is 'accepted' before the forty ninth day is concluded, the days-of-the-counting will not have been whole. Similarly, the Shavuot kiddush is not recited till certain nightfall.

It is customary to decorate the synagogues and home with greens. And some decorate the Torah scrolls with roses. If the greens were not prepared before Shavuot, it is forbidden to use unprepared leaves – though they were cut before Shavuot – for decoration. If the greens were however prepared for the sake of the festival, but were not arranged out of forgetfulness, they may be arranged on Yom Tov.

There is a custom of placing tree branches and boughs about the 'bimah' (Synagogue pulpit) in the Synagogue, to recall that Shavuot is the time of judgment for the fruit of the trees, so that prayers might be uttered in their behalf. The Gaon of Vilna however, suspended this custom in many communities since it had become an established practice in gentile religious festival usage.

It is customary to remain awake through the night for study of Torah and the reading of the Tikun-for-the-Night-of-Shavuot.

Special care should be exercised not to slumber during the 'shacharit' prayers, the Torah reading, and especially during 'musaf', which 'seals' the Omer-period. (The reference is to the 'new-gift-offering' brought on Shavuot morning upon the termination of the Omer-count days).

Those who remain awake through the night wash their hands in the morning, but do not recite 'al netilat yadayim,' and 'Birkot Hashachar.' They are required only to hear these brachot recited by one who is obligated to say them, and to answer Amen.

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Reasons for eating Milk foods on Shavuot

Contents

1. “Shavuot is an extension of Pesach and its conclusion. Just as we eat two cooked dishes on Pesach in memory of the Paschal-Lamb and the Chaggigah offering of Pesach, we likewise eat two cooked foods on Shavuot; one a milk dish, and the other a meat dish. Since one may not eat from the same loaf of bread with both meat and milk dishes, this custom is a memorial of the two breads brought on Shavuot” (Rabbi Moshe Isserles – Rama).
2. 'The day when Moshe was drawn out of the water was the 6th of Sivan, and he was willing to be nursed only by a Hebrew woman. Therefore we recall this merit of his, through eating of milk foods on the same day' (Sefer Matamim).
3. 'Till the giving of the Torah, the Jews were permitted to eat meat of animals which were not kosher as well as meat of animals that had not been slaughtered in accord with the laws of shechitah. After the giving of the Torah, shechitah and the laws of forbidden foods were prescribed for them. Since all their utensils and dishes thereby became prohibited and they were unable to make them kosher, they could only eat milk foods' (Ge'ulat Israel).
4. 'The Numerical value of the Hebrew letters which constitute the Hebrew for Milk, chalav, add up to forty, corresponding to the forty days spent by Moshe on Mount Sinai' (Rabbi Shimshon of Ostropol).

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Matan Torah -The Giving of the Torah

Contents

The Children as Guarantors

At the time of the giving of the Torah all Israel guaranteed for each other. How? When G-d wished to give the Torah to Israel, He said to them: 'Give Me guarantors that you will observe the Torah.' Said they to Him: '”Are not the Patriarchs guarantors for us?' Said He: 'They are indebted to Me, would that they be able to stand for themselves.' The matter is likened to one who needs a loan. He was told: 'Bring a guarantor, and take as much as you wish.' Whereupon he went and brought someone who also was indebted to the lender. His would-be creditor then said: 'You have brought someone who is indebted to me. Would that he be able to stand for himself. Come and bring one who is not indebted to me.' Thus did G-d say to Israel: 'Have you brought Me the Patriarchs – who themselves owe me a variety of debts – as guarantors? Rather give Me guarantors who are not indebted ot Me. And who are those who are not indebted to me?' He said to them: 'The children.' They immediately brought Him the children … G-d said to them: 'Do you stand as guarantors that if I give your parents the Torah, they will observe it; and if not, will you be responsible for them?' They answered, 'Yes!' said He, “I am the Lord your G-d.' They answered: 'Yes!…'

Why the Torah was Given in the Wilderness

'And they encamped in the wilderness' (Shmot 19). The Torah was given freely, publicly, in an ownerless place. For if it had been given in the Land of Israel, the nations of the world would say that they have no portion in it. Therefore, the Torah was given in this manner, so that whoever wishes to accept it may come and accept it.'

'If it had been given in the Land of Israel, the people of Israel would have said to the nations: 'You have no portion in it.' It was not given in the Land of Israel in order not to create dissension among the tribes.'

'And why was it given in the wilderness? Just as the wilderness is empty of all luxuries, likewise do the words of the Torah endure only with one who refrains from all luxuries.'

'I Am the Lord Your G-d'

Why were the Ten Commandments said in singular? To teach you that each and every Israelite should say: the Ten Commandments were given for my sake and I am obligated to fulfill them. And that one should not say, it is sufficient for the Torah to be fulfilled by others

'You Shall Have No Other gods'

Rabbi Eliezer said: 'Other gods' – they fashioned for themselves new gods daily. If one of them had a golden god and he needed the gold, he made himself a silver god. If he had a silver god and needed the silver he made one of copper. If he had a copper god, and needed the copper, he made one of iron and lead. And thus it is said, 'New gods that came up of late' (Dvarim 32).

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Reading Ruth on Shavuot

Contents

1. 'Ruth is read Shavuot because the timing of its events occurred 'at the beginning of the barley harvest,' and this period is also the time of Shavuot' (Abudraham).
2. 'The reading of Ruth on Shavuot is a reminder of the stand at Mt. Sinai, when the people of Israel received a total of six hundred and thirteen mitzvoth – six hundred and six mitzvoth in addition to the seven previous Noahide Laws. The numerical value of Hebrew letters which comprise the word Ruth is six hundred and six' (Teshu'ot Chen).
3. 'From her very birth, Ruth was worthy of accepting upon herself the yoke of mitzvoth; and the very letters of her name bear witness to it. The letters for Ruth add up to six hundred and six which together with the seven Noahide Laws add up to six hundred and thirteen' (the Gaon of Vilna).
4. 'Our fathers had the status of converts when they accepted the Torah (in order to enter the covenant they were required to undergo circumcision and immersion as is the case with converts). In honor of Ruth who was a convert and became the mother of Israel's royal family, we say, 'When we received the Torah, we were all converts' (Agan).
5. 'Megilat Ruth was written by the Prophet Samuel, to indicate the genealogy of Kind David for Ruth the Moabite. We learn from the writing of this Megilah that there was Divine assent in the matter, for the end of the Megilah recounts David's ancestry and David was born on Shavuot and died on Shavuot' (Bechor Shor).
6. The story of Ruth is read at the time of the giving of the Torah so that we might know that the written Torah and the Oral Torah, are together one Torah, and one is not Possible without the other. For David, the anointed of G-d unto all generations, was descended from a Moabite woman, and his legitimacy depended on the Oral Torah – which declared that only a Moabite man was prohibited from entering the fold of Israel – but not a Moabite woman. On the foundations of the House of David, the whole people of Israel is supported. All this could only come about through the authority of the Oral Torah.

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