Shavuot Handbook

SHAVUOT HANDBOOK

CHABAD-LUBAVITCH OF WINNIPEG

Foreword The sacred festival of Shavuot marks the date on which the Jewish people received the Torah directly from G-d at Mount Sinai, precisely 3333 years ago. This year, the two-day festival will be observed from the start of sunset on Sunday, May 16, until complete nightfall on Tuesday, May 18.

Before Sinai, a barrier existed between Heaven and earth, meaning that it was impossible to be fully attached to G-d while living a physical existence. G-d descended into our tangible reality on an actual mountain summit to remove this barrier and entrust us with the Torah and its laws. Shavuot is therefore a celebration of our ability, despite being mortal, to enjoy an absolutely genuine relationship with G-d and to experience spirituality in a material world.

Jewish festivals do not merely memorialize events from the past; they are also spiritual reenactments of those events. Accordingly, each year on Shavuot, G-d issues the Torah anew. This includes an annual expansion of our ability to grasp the Torah and to find in it fresh depths and new vistas of relevance.

The moment at which an individual experiences the Torah’s reissuance is while the Ten Commandments are publicly read from a Torah scroll on the first day of Shavuot. It is therefore extremely significant to attend a reading of the Ten Commandments. Moreover, because only our children can assure that Judaism will thrive in future generations, the Lubavitcher Rebbe encouraged that children of all ages hear the reading of the Ten Commandments on this day.

The following pages are geared to enhance your holiday experience by providing fascinating and inspirational insights into the nature of the holiday, the revelation at Sinai, and the Ten Commandments, along with some practical guidance to facilitate a meaningful and productive Shavuot.

Wishing you a wonderful Yom Tov! May you receive the Torah anew on this holiday, and may the experience be internally uplifting and joyous!

Rabbi Shmuly & Adina Altein

Contents The Giving of the Torah

4

In the Midrash

6

Shavuot Teachings from the Rebbe

8

4 8

Observances and Customs

10

The Ten Commandments

12

Dairy Food

16

Treasured Texts

18

16

18

12

The Giving of the Torah A TIMELINE 24 Nisan Jews arrive at Marah, an acrid desert oasis, after three days without fresh water. G-d tells Moses to cast a stick into the water; the waters turn sweet.

G-d issues several statutes, precursors to the Torah, including honoring parents, Shabbat, the red heifer, and the Noahide code.

Friday

Shabbat

21 Iyar Friday. Double manna rations appear, one for Shabbat. (This would recur each Friday.)

Witnessing G-d’s Shabbat observance underscores its importance.

23–29 Iyar Amalekite army attacks.

Moses prays from battlefield peak; battle favors the Jews only while Moses raises his hands heavenward. Jews win incomplete victory—their strength flows from the Torah, which had not yet been given.

15 Nisan Exodus! Pharaoh capitulates.

Jews leave Egypt

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Nisan

Iyar

Sivan

Tam

BCE

21 Nisan Pharaoh’s army corners the Jews at the Sea of Reeds. G-d splits the sea for the Jews to pass, then drowns the pursuing Egyptians.

Jews sing an ode to G-d.

15 Iyar Matzah from Egypt depletes. G-d provides daily rations of heavenly manna (which continue for forty years). Manna eliminates distractions of livelihood and reinforces reliance on G-d, allowing complete focus on receiving and studying the Torah.

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23 Iyar Arrival at Refidim; no water. G-d tells Moses to strike a rock; water gushes forth (and flows for forty years).

16–17 Tamuz Devastated at Moses’s failure to return, Jews revert to idolatry; they fashion a golden calf and worship it.

2 Sivan G-d invites the Jews to become His “treasure among the nations” and “a holy people.” They accept, becoming G-d’s chosen.

1 Sivan Arrival at Mount Sinai amid remarkable unity— “as one person with one heart.”

3 Sivan G-d proposes to transmit the Torah via Moses—“I will come to you [Moses] in the cloud’s thickness so the people will hear when I address you.”

4 Sivan Jews object: “We desire to see our King directly.” G-d concedes; provides three days for preparations.

6 Sivan Revelation! G-d reveals Himself on Mount Sinai, which blazes and fumes like a kiln. Jews gather around the mountain and G-d delivers the Ten Commandments.

uz

Av

18 Tamuz Moses destroys the golden calf, rebukes the nation, and punishes the sinners.

17 Tamuz Moses returns with two divine tablets inscribed by G-d with the Ten Commandments, sees the calf, and shatters the tablets.

Elul

5 Sivan Jewish representatives (its firstborns) offer sacrifices. Moses reads portions of the Torah (see above, 24 Nisan).

Jews respond: “We will do, and we will listen to all that G-d said!”

7 Sivan Moses ascends Mount Sinai; remains for forty days while G-d teaches him the Torah.

Tishrei

1 Elul Moses ascends Mount Sinai with blank tablets; remains for forty days.

19 Tamuz Moses ascends Mount Sinai; remains for forty days to plead for G-d’s forgiveness.

10 Tishrei Moses returns with new tablets bearing G-d’s inscription.

Moses announces G-d’s forgiveness.

29 Av G-d relents, Moses returns and hews fresh tablets.

S O URC ES

Sefer Devar Yom Beyomo Mechilta Shemos 16:4 Resisei Lailah 52:33

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IN THE

The most defining moment in history was the Giving of the Torah to the Jews at Mount Sinai. However, the Torah’s record of this remarkable event is typically sparse. It was left to the Jewish sages to transmit the missing information to each subsequent generation. They indeed fulfilled their duty, and our ancient texts are rich with details surrounding the Revelation at Sinai.

Midrash

Some of this information was faithfully passed down the unbroken chain, from Moses and the eyewitnesses of his generation onward. Other details were extracted from the Torah’s text by its scholars, who used the Torah’s principles of exegesis, paying attention to context and Hebrew syntax.

Several excerpts of such insights are presented here. They carve an especially good path of preparation for the festival of Shavuot and offer profound, practical lessons for daily life.

THE POWER OF UNITY

WITHOUT COPYRIGHT

FUSION OF HEAVEN AND EARTH

The Torah introduces the Revelation

G-d gave the Torah to

There was once an emperor who decreed:

at Sinai by informing us that “he—

the Jewish people in an

“The citizens of Rome are forbidden

Israel—camped there” (Exodus

ownerless desert. Had the

to descend to Syria, and the citizens of

19:2). The use of the singular (“he

Giving of the Torah taken

Syria are forbidden to ascend to Rome.”

camped”) is an anomaly, for the

place within the Land of

Similarly, when G-d created the world,

Torah crafts the narrative of their

Israel, the residents of the

He issued a decree: “The heavens belong

numerous journeys unwaveringly

Land of Israel would claim,

to G-d, and the earth is given to man”

in the plural (“they journeyed,”

“It is exclusively ours!”

(Psalms 115:16).

and “they camped”). We are

Similarly, the people of

When the Creator desired to give the

thereby informed that the other

whichever alternative land

Torah, He rescinded the original decree.

journeys and camping were tainted

might have hosted the Giving

He proclaimed: “The lower realms may

with divisiveness and plurality

of the Torah would argue,

ascend to the higher realms, and the

of opinion. Here, by contrast,

“It is ours!” It was therefore

higher realms may descend to the lower

they were all with one heart and

given in the wilderness,

realms. In fact, I will personally initiate

intention. It was a united Israel that

teaching us that anyone who

this new reality.” Indeed, the Torah

wishes to acquire it may go

informs us that “G-d descended upon

ahead and acquire it.

Mount Sinai” (Exodus 19:20).

Mechilta DeRashbi, Exodus 19:2

Midrash Tanchuma, Va’era 15

camped at the foot of Mount Sinai.

Mechilta DeRabbi Yishma’el, Yitro, Bachodesh 1

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HEIGHT OF HUMILITY

UNDERAGE UNDERWRITERS

When G-d sought to give the Torah to the Jewish people, Mount Carmel came

When the Jewish people were poised

from Aspamia and Mount Tabor from Bet Elim. . . . One of them said, “My title

to receive the Torah, G-d told them, “I

is ‘Mount Tabor.’ It is most appropriate for the divine presence to rest upon

am about to give you my Torah. Bring

me [to give the Torah], for

me good guarantors that you will

I am higher than all the

observe it, and I will give it to you.” . . .

other mountains, and the

SIX HUNDRED AND THIRTEEN

They replied, “Master of the Universe!

waters of the flood did not

Rabbi Samla’i expounded: G-d informed

Our ancestors will serve as our

descend upon me.” The

Moses of 613 commandments. Of these,

guarantors.” G-d responded, “I have

other one said, “My title is

365 were prohibitions, corresponding to

a problem with using them. . . .” So

‘Mount Carmel.’ It is most

the number of days in a solar year, and

the Jews proposed that the prophets

appropriate for the divine

248 were obligations, corresponding to the

will serve as our guarantors.” G-d

presence to rest upon me

number of parts in the human anatomy.

retorted, “I have a problem with using

[because of my unique

Rabbi Hamnuna said: The Torah states,

them.” . . . They suggested, “Our

qualities]. . . .”

“The Torah that Moses commanded us

children will be our guarantors.” G-d

G-d responded, “You

is a legacy for the congregation of Jacob”

responded, “You have certainly found

have just disqualified

(Deuteronomy 33:4). In Hebrew, the

yourselves good guarantors! I will give

yourselves before Me with

word “Torah” (‫ )תורה‬has the numerical

it to you.” This was captured in the

your arrogance! You are all

equivalence of 611. We only heard from

verse, “From the mouth of babies and

disqualified before Me. . . . I

Moses 611 out of 613 commandments.

nursing infants You have established

desire Sinai exclusively, for

That’s because we heard the first two

strength” (Psalms 8:3). For the term

it is lower than you all. For it

commandments (“I am the L-rd your

“strength” (oz) refers exclusively to

is stated: ‘With the lofty and

G-d” and “You may not have any foreign

the Torah. . . . Consequently, we must

the holy ones I dwell, and

deity”—Exodus 20:2–3) directly from G-d’s

train our children to study Torah and

with the crushed and humble

mouth and not through Moses.

educate them in its study, so that they

in spirit’ (Isaiah 57:15).”

Talmud, Makot, 23b

will enjoy longevity in this world.

Midrash Tehilim 68

613

Midrash, Shir HaShirim Rabah 1

DIVINE INCLUSIVITY

GO FOR IT!

Come and see how G-d’s voice issued to the

The Jewish people declared, “All that G-d spoke we will do and we will

Jewish people, adapting to meet the ability of

hear” (Exodus 24:7).

each individual: The elderly heard the voice

Rabbi Hama son of Rabbi Hanina stated: What is the meaning of the verse,

according to their ability, the young adults

“As an apple tree among the trees of the forest, so is My beloved [nation]

according to their ability, the adolescents

among the sons” (Song of Songs 2:3)? Why are the Jews compared to an

according to their ability, the children

apple tree? To inform us that just as an apple tree’s fruit grows before its

according to their ability, and the infants

leaves, so did the Jewish people declare “we will do” before “we will hear.”

according to their ability. . . . It is similarly

. . . A certain sectarian one remarked to Rava, “You impulsive nation!

stated, “The voice of G-d with strength”

You put your mouths before your ears! And you still act impulsively! You

(Psalms 29:4). The verse does not mention

should listen first. Then, if you realize that you are capable, accept; if not,

“G-d’s strength.” Rather, the voice issued in

do not accept.” Rava retorted, “We proceed wholeheartedly. It is therefore

accordance with the individual’s strength, so

stated regarding us, “The integrity of the upright will guide them”

that each person was able to handle it.

(Proverbs 11:3).

Midrash Tanchuma, Exodus 25

Talmud, Shabbat, 88a–b

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Shavuot Teachings from the Rebbe

THE SECRET OF JEWISH ETERNITY

An

times, Aramaic supplanted the Holy objective,

Tongue as the spoken language, to

unprejudiced survey

the extent that parts of the Scripture,

of the long history of our people

almost all of our Babylonian Talmud,

will at once bring to light the reality

the Zohar, and other key works were

that our survival as a nation was

composed in Aramaic instead of

not the result of material wealth

Hebrew. Later, in the times of Rabbi

or physical strength. Even during

Saadya Ga’on and Maimonides, most

the most prosperous times under

of the Jewish masses spoke Arabic, and

the united monarchy of King

further down the line, it was Yiddish

Solomon, the Jewish people as

and other languages.

well as its country were materially insignificant in comparison with

It is also impossible to ascribe

contemporary world empires such

any common secular culture or

as Egypt, Assyria, and Babylonia.

contemporary scientific knowledge as a major preservation factor for

Nor was it our active statehood

our people, since such matters have

or the control of our geographic

morphed radically from one era

homeland that secured our

to another.

existence, as is evidenced from the reality that for the vast majority of

The only remaining consideration,

our history, our people have lived

which is the sole factor that has

in exile—without a kingdom and

remained consistent throughout

without a homeland.

the ages, in all lands, and under the fullest diversity of circumstance, is

Similarly, our Hebrew language

the Torah and mitzvot that the Jews

did not play a vital role in our

have observed in their daily life and

perpetuation, for even in biblical

with great self-sacrifice.

IGROT KODESH 15, PP. 446—449

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AN INVERTED REALITY

At

THE MOMENT OF FUSION

the awesome revelation at

concept to be understood but

Mount Sinai, “All the people

not experienced firsthand.

were seeing the voices, the lightning, the

The

Talmud (Yoma 28b) relates that prior to

sound of the shofar, and the mountain

Sight and sound provide

Sinai, our ancestors Abraham,

smoldering.” (Exodus 20:15). The Midrash

dissimilar degrees of validity:

Isaac, and Jacob studied the Torah

quotes Rabbi Akiva’s teaching that

if we witness something with

and fulfilled its precepts. In that

“seeing the voices . . . the sound” implies

our own eyes, we are entirely

case, why is the Giving of the

that “they saw what is ordinarily heard

certain of its reality. If we merely

Torah at Sinai a significant event?

and heard what is ordinarily seen.”

hear something—or hear its description—then as true as

The

it may sound, we maintain a

Midrash

degree of doubt. At present, we

describes

understand that G-d’s presence

how

as abstract ideas. At

fills the universe, but it is not part

before the Giving of the Torah

Sinai, spirituality became

of our empirical reality. At Sinai,

there was an immutable decree

it became obvious—seen to the

that prevented the spiritual from

degree that we usually witness

merging with the material. At

physical reality. Accordingly,

Sinai, G-d revoked this decree.

eyes. By contrast, the material world is

physicality regressed to the state

In other words: prior to Sinai,

ordinarily seen—experienced as tangible

of a phenomenon to hear about.

we could perform a sacred act

This was a result of spirituality becoming tangible. Ordinarily, spiritual matters are heard—studied

visible in the sense that it was as concrete a reality as that which is viewed with corporeal

that would bring us a measure of

and real—but at Sinai, materiality faded into the background of existence until it was a

LIKUTEI SICHOT 6, PP. 121—122

sanctity and spiritual elevation, but it would have no effect on the objects involved in that act,

A HUMBLE HEIGHT

The

including the human body.

Only when G-d commanded

Midrash reveals that G-d chose Mount Sinai for

us at Sinai to perform mitzvot

the Giving of the Torah because it was short and

involving physical materials did

unimposing. With this, G-d conveyed a vital lesson: the gateway

He empower us to turn mundane

to Torah is humility.

existence into a sacred one. This is why the Giving of the Torah

Seemingly, then, it would have been appropriate for the giving

introduced a monumental shift.

of the Torah to occur on level ground or perhaps in a valley. G-d

For now, when we perform a

chose a mountain, albeit a low one, to inform us that together with

mitzvah with a

humility, we must nurture a degree of self-assurance—without

tangible object

which we would fail to uphold the Torah’s dictates in a difficult

or physical

setting. G-d empowers us to be filled with uplifting joy at our

phenomenon,

partnership with Him, and to be confident about our mission to

we infuse it with

implement His goal for Creation.

holiness.

SICHOT KODESH 5716, P. 238

LIKUTEI SICHOT 1, PP. 40—41; 15, P. 205

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Observances and Customs 10

FLOWERS

CANDLES

It is customary in some communities to adorn homes and synagogues with flowery bouquets on Shavuot. Several explanations are provided, including: (a) pleasant blooms honor the festival by amplifying its joyous atmosphere; (b) they inspire delight, which reminds us of the delight we experienced upon receiving the Torah; and (c) they commemorate the greenery that adorned Mount Sinai when the Jews received the Torah.

Jews usher in the festival in the manner we traditionally welcome the Shabbat and festivals—by kindling candles or oil lights.

Glowing flames generate an atmosphere of reverence that reflects the divine dignity of this special day and increases our sensitivity to its palpable sanctity.

This ritual has survived in an unbroken chain from ancient times and creates a tangible link between us and our Jewish ancestors. See the back cover for the local candle lighting times.

LITURGY

ALL-NIGHT PREPARATIONS

The prayers of Shavuot are laced with special liturgy reflecting the theme of the day. We also proclaim the sanctity of the day over a cup of wine at the start of the evening and afternoon festive meals (Kiddush).

The highlight of Shavuot, the reading of the Torah, is in many communities introduced by a beautiful poem, titled after its opening words, Akdamot, “Introduction.” Crafted in ancient Talmudic Aramaic by eleventh-century Rabbi Meir ben Yitschak, the cantor of Worms, it brilliantly expresses G-d’s infinite greatness, G-d’s relationship with His people, and the wondrous reward for those who cleave to the Torah.

As the magical hour of the wedding approaches, the bride’s entourage beautifies and adorns her, so that she will look and feel her best. Our prophets and sages describe our receiving the Torah as a betrothal ceremony between G-d and us, His people. On Shavuot, we endeavor to reexperience this betrothal, which necessitates devoting significant effort to spiritual beautification prior to hearing the Torah reading. This produced the custom of Tikun Leil Shavuot, “Shavuot Eve Adorning” (from the Aramaic tikuna), whereby we spend the entire first night of Shavuot studying Torah in preparation for our divine betrothal on the following morning. If this not feasible, Torah study of any duration is precious on this night and prepares us appropriately.

A second explanation for this custom relates to the tradition that when G-d descended onto Sinai to give the Torah in the earliest hours of the morning, He found the Jews blissfully asleep. The mystics reveal that the sleep was due to a preparatory soul-experience, but nevertheless, to rectify our ancestors’ lack of alertness at the fateful moment, we remain awake and study Torah until dawn. In this sense, tikun means “rectification.”

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TEN COMMANDMENTS Jewish festivals are more than memorials of historical experiences. They are occasions when past spiritual revelations are repeated. Each year on Shavuot, G-d issues the Torah anew. Rather than repeating Himself needlessly, G-d provides further opportunities each year, enabling us to plumb deeper insights and discover new vistas of relevance. The moment of the Torah’s reissuance is during the public reading of the Ten Commandments on the first day of Shavuot, which is why attending the reading is incredibly significant.

Our sages taught that before G-d gave the Torah, He requested guarantors to ensure that it will be observed. We proposed our ancestors and prophets but G-d was not satisfied. Only when we suggested our children did G-d accept. For only the Jewish youth of today can ensure that Judaism will thrive tomorrow. The Lubavitcher Rebbe therefore urged that children of all ages be brought to hear the reading of the Ten Commandments on Shavuot.

RUTH

YIZKOR

Many communities read the complete Book of Ruth on Shavuot—individually, during the first night’s Torah study, or with the congregation during the second day’s morning services. This brief biblical work tells the story of a Moabite princess who sacrificed royal luxury to live as a destitute convert to Judaism. In an amazing act of providence, she married a Jewish leader and became the ancestor of King David.

This story is relevant to Shavuot because it is the anniversary of King David’s birth and passing.

Shavuot also coincides with the harvest season in the Holy Land, and Ruth’s story vividly depicts the harvest in ancient Israel. Moreover, Judaism reveres Ruth as the quintessential convert: she embraced Judaism with all her heart and by incredible sacrifice. We were all converts at Sinai, having received the Torah for the first time, and as we renew our vows each Shavuot, we recall Ruth to inspire complete, loving dedication and a willingness to sacrifice, if necessary, for the sake of pursuing spiritual advancement.

On the second morning of Shavuot, an addition is made to the synagogue prayer service. We recite Yizkor, a poignant memorial prayer for departed close relatives. This prayer is recited at four special occasions in the year, Shavuot being the final occasion.

Yizkor, “recall,” is named for the prayer’s opening word and its objective: We ask G-d to favorably recall the souls of our departed relatives in the merit of charity that we pledge to donate in their honor.

(We fulfill our pledge after the festival has ended, when handling money and financial transactions are permitted.)

This is of tremendous benefit to souls in Heaven; they experience major spiritual advance when their memory spurs positive actions in our material world. The effect is magnified if the action is a mitzvah and is observed by the offspring of the departed soul.

S O U R C ES Flowers Maharil, Hilchot Shavuot; Shulchan Aruch, Orach Chayim 494:3; Levush, ad loc.

All-Night Preparations Zohar 1, 8a; ibid., 3, 97b; Magen Avraham 494

Ten Commandments Shir Hashirim Rabah 1; Likutei Sichot 23, pp. 250–251, 256–257 Ruth Magen Avraham 490:8; Bechor Shor, Bava Batra 14b; Levush, Orach Chayim 494:2; Shulchan Aruch HaRav, Orach Chayim 494:13

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The

10

The climax of the Jewish festival of Shavuot is the public synagogue reading of the Ten Commandments from a sacred Torah scroll on the first morning of the holiday.

Commandments

G-d spoke all these words, saying:

Each year, Jews across the globe flock together to reenact the most defining and transformative occasion in Jewish history: the moment that G-d revealed Himself at Mount Sinai before our nascent nation to provide us with our sacred and eternal charge. So powerful and unparalleled was that event that, over three millennia later, our nation has not only survived against incredible odds because of it, but we remain dedicated to our sacred charge, and we celebrate Shavuot annually to commemorate the Revelation at Sinai.

The Revelation was personal, experienced directly and simultaneously by each Jewish individual.

Following that, G-d engraved the commandments into two sapphire tablets (luchot, in Hebrew) on behalf of the Jewish collective. These luchot have become famous as instantly recognizable Jewish symbols. The moral messages they contain are engraved within our hearts and minds, and on Shavuot, we recommit to ensuring that our future generations will carry it with them as well.

These pages present a translation of the Torah passage containing the Ten Commandments (Exodus 20:1–14), followed by delightful excerpts of insightful commentary to deepen our appreciation for the meaning of these commandments and their relevance to our lives.

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I AM THE L - RD , YOUR G - D ,

Who extracted you from the land of Egypt, from the house of slaves.

YOU MAY NOT HAVE ANY OTHER

GODS

before

My

Presence. You may not make for yourself any carved image or picture of anything that is in the heaven above, or on the earth below, or in the water below the earth. You may not prostrate yourself to them, and you may not worship them. For I—the L-rd your G-d—demand exclusive worship. To those who make themselves My enemies, I am cognizant of the sins of fathers for [their] children, to the third and fourth [generations]. But to those who

love

Me

and

preserve

commandments, I do [acts of] loving kindness for thousands [of generations].

DO NOT TAKE THE NAME OF

THE L - RD your G-d

in vain. For the L-rd will not acquit one who takes His Name in vain.

My

1

This first commandment invites us to explore G-d’s constant, intimate governance of creation.

Some people assume contrarily that G-d is beyond interacting with our miniscule planet; He had His fun creating it, but He is now indifferent to its affairs. G-d’s response? “I extracted you from Egypt to rescue you from slavery!” The Exodus was G-d’s loudest demonstration that He remains intimately involved in human affairs.

We are further invited to reflect on our purpose as Jews: Why did G-d intervene publicly and miraculously to extract a single, tiny nation from bondage? What purpose REMEMBER

TO

SANCTIFY

does this nation have? And how can I as

THE SHABBAT day. You may

an individual advance that purpose?

labor for six days and accomplish all

This commandment is also a deeply

your work, but the seventh day is

personal call: We all have our internal or

Shabbat for the L-rd your G-d. You

external metaphorical Egypts to contend

may not perform any manner of

with. G-d ensures us that He will assist

work—neither you nor your son, your

our efforts to transcend or convert these

daughter, slave, maid, animal, or the

obstacles to realizing our full potential.

foreigner [residing] within your [city] gates. For the L-rd made the heavens, the earth, the sea, and all that they contain, and He rested on the seventh day. Therefore, the L-rd blessed the Shabbat and made it holy.

2

The second commandment prompts us to ponder the relationship between G-d and morality: Any authority that dictates absolute moral imperatives to humans

HONOR YOUR FATHER AND

must be (a) the exclusive authority over all of

YOUR MOTHER so that your

existence, (b) an absolutely moral entity, and (c)

days may be lengthened upon the land

genuinely invested in the conduct of humanity.

that the L-rd your G-d is giving you.

Before the Torah was given, each religion and culture revered multiple deities, eliminating the

DO NOT COMMIT MURDER .

possibility of an absolute authority to dictate right and wrong. Multiple gods engendered

DO NOT COMMIT ADULTERY .

multiple moral standards. In addition, deities were often considered whimsical by their

DO NOT STEAL .

worshippers, not essentially just, and largely indifferent to humanity. By contrast, the G-d

DO NOT TESTIFY AS A FALSE

of the Torah is the universe’s sole Creator and

WITNESS against your fellow.

Director. His dictates are unconditionally binding. He is essentially just and intimately

DO NOT COVET your fellow’s

concerned with human behavior.

house. Do not covet your fellow’s

This realization informs us that we lack

wife, or his slave, maid, ox, donkey, or

the authority to move the needle on moral

anything else belonging to your fellow.

standards. It impels us to hold strong against immoral temptations, rather than seek ingenious theories to justify acting on them.

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3

This third commandment primarily forbids false and trivial oaths taken

4

produce, and achieve. That is precisely what our Creator intended for us, although it arrives with an occupational hazard: our creativity can cause us to

forget that we are ourselves created beings. It is easy to attribute

in G-d’s name. By extension,

our success to our productive hands and fruitful minds, without a

it prohibits any unnecessary

thought for G-d, Who actively installs talents, orchestrates resources

use of G-d’s sacred name.

and opportunities, and steadies our hands along the path to success.

It reminds us that while our relationship with G-d is

The fourth commandment invites us, once a week, to cease acting as creators and to refocus on

intimate and personal—“I

our Creator. This recognition is expressed by

am the L-rd, your G-d”—we

dedicating that one day to refraining from

dare not lose perspective.

any activity that signifies the human ability to

He is our Almighty Creator,

manipulate our natural surroundings. Instead,

and we relate to Him with

we reverently proclaim G-d as the Source of

all the loving reverence a

all creativity and talent, and thus draw closer

human heart can offer.

to the ultimate goal of all human activity.

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The Ten Commandments were engraved on two tablets, not one, because they are not alike.

The first tablet’s items formulate our relationship with G-d, while the second tablet addresses interpersonal conduct. The fifth commandment, then, is an anomaly: honoring parents seems strictly interpersonal, but it is included in the initial category that involves our divine relationship.

That is because a direct line extends between ingratitude to parents and ingratitude to G-d.

Unwillingness to acknowledge dependence on mortal progenitors begets an inability to recognize dependency on our Creator.

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For six consecutive days, we diligently work,

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The sixth commandment, like several of the subsequent items, is an admonition against an egregious sin that most of us would not consider committing.

Conversely, when we strive constantly to honor

Nevertheless, each item carries subtle

our parents, until gratitude is engraved as an

undertones that are universally relevant.

unflinching feature of our natures, we will readily

Murder is the result of a perpetrator

acknowledge and appreciate the goodness of the

considering the victim’s life totally

ultimate Cause of our life and its blessings.

insignificant. In reality, G-d informs us

In addition, Judaism has survived and thrived

that He creates each human in His own

because Jewish children in each generation

divine image, which invests an individual’s

were attentive to their parents while the latter

existence with infinite significance. The

willingly demonstrated and patiently explained

prohibition against murder is therefore

how to live as a Jew. We can adopt traditions only

also a call to internalize the value of

if we respect and revere those who pass them

respecting each individual. G-d values

to us. Accordingly, our highway to G-d and His

this person and therefore brought them

Torah is the honor we accord our parents.

into existence; we should do likewise.

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The seventh commandment is sanctifying sexuality. Seekers of the spirit often

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view the body and corporeal needs and

The ninth commandment prohibits providing false testimony in a court of law. But there are other courts as well: the court of public opinion and the court of our personal opinion. The latter

is a particularly overworked court—we constantly observe our surroundings, family, acquaintances, and the

impulses as barriers to divinity. To

like, and we constantly judge each word and action. While

approach G-d, they reject and repress

that is natural, Judaism urges us to avoid bearing false

bodily features—the largest target

witness in the process of issuing our internal verdicts.

being the powerful sexual drive.

We are encouraged to give the benefit of the doubt and to

Judaism begs to differ. If G-d gave

assume that we are unaware of all the relevant factors, and

us bodies, He does not want us to

in this way avoid reaching an inappropriate judgment.

mimic angels. If He placed us in a material world, He does not want us to escape it. Rather, G-d asks us to infuse our bodies and the surrounding world with meaning and sanctity. Instead of escaping to be with G-d, we invite G-d to dwell with us in our bodies and world.

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To accomplish this, Judaism offers

The tenth commandment has baffled many: How can we not covet that which we find desirable? The

a road map for sanctifying intimacy.

answer is that mortals covet that which they believe

First and foremost, it must be

they deserve. When we know that something is way out

genuine intimacy, which requires

of our league, it does not enter our minds to covet it.

authentic harmony—physically,

Judaism trains us to consider that G-d created each

cognitively, and emotionally. G-d

individual with a specific purpose and mission in

informs us that this can occur when

life. G-d provides each person with a corresponding

intimacy is between husband and

package of talents, gifts, conditions, experiences,

wife in the context of a loving,

or opportunities, to enable that particular mission.

faithful, and enduring marriage.

Whatever we have is our personal tool kit to fulfill that for which we were created. Coveting the opportunities or assets of others is ridiculous from this perspective, because it is ultimately

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self-undermining. It is as Tradition informs us that the eighth commandment,

irrelevant as coveting a

not to steal, is foremost a ban against kidnapping—

bird’s ability to fly. When

stealing people. At the same time, this commandment

we succeed in internalizing

includes all forms of dishonesty.

this mindset, we are content

Abduction is the control and use of another human

with our own lot and equally

for personal gain. The broader message is therefore to focus on

pleased—rather than

building genuine friendships and relationships that transcend

envious—of our

personal benefit. We prove ourselves in this by being present

fellow’s good

for others when it is uncomfortable or inconvenient.

fortune.

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Dairy Food It is customary to eat dairy foods on the first day of Shavuot: blintzes, ice cream, and cheesecake are popular. Several reasons are offered for this unique custom:

THE TEMPLE SERVICE We eat two meals on Shavuot (one dairy, one meat), to recall the special Shavuot offering of two breads brought in the Jerusalem Temple.

Rabbi Moshe Isserlis (1530–1572), Shulchan Aruch, Orach Chayim 494:3

DISPLAY OF ADHERENCE

SOUL NOURISHMENT King Solomon’s Song of Songs is a metaphor for G-d and His people’s mutual love.

One of its verses, “Milk and honey are under your tongue” (4:11), depicts G-d’s Torah as spiritually sweet as honey and as soul-nourishing as milk that feeds an infant. On the day of the Torah’s reissuance, we recall this symbolism with dairy foods. (In earlier eras, honey was also consumed.)

Rabbi Aharon Hakohen of Luneil (13th century), Orchot Chayim 52

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After the sin of the golden calf, the angels told G-d that the sin proved why we do not deserve the Torah. Moshe silenced them by recalling that upon visiting Abraham, the angels ate meat and milk together, which is prohibited by Torah law. We eat dairy and meat separately on Shavuot to display our adherence to the Torah and to remind the angels not to interfere with our receiving the Torah anew.

Rabbi Avraham Chaim Shor (d. 1632), Torat Chaim, Bava Metsi’a 86b; cf. Midrash Tehilim 8

WITHOUT OPTIONS

TETHERED TO THE SOURCE

Upon receiving the Torah at Mount Sinai, we began observing kosher dietary laws, in light of which, any meat prepared in advance— along with our cooking and eating utensils—was deemed not kosher.

We could not slaughter fresh meat or kosher-ize our utensils, because that day was Shabbat.

The entire nation stuck with dairy on that awesome day.

A nursing infant, however hungry, does not forget the mother behind the breast. While imbibing spiritual nurture through Torah study, we may focus on content and forget the Divine Author. Milk products on Shavuot remind us that the goal of Torah study is to embrace G-d.

Rabbi Yehoshua Avraham ben Yisrael, Ge’ulat Yisrael, p. 44 (printed in 1821); cf. Mishnah Berurah 494:12

Rabbi Tsadok Hakohen of Lublin (1823–1900), Resisei Lailah 56

RECIPE Cookies and Cream

Cheesecake Bars YIELDS APPROX. 16 BARS

By Leah Nagel www.trufflesandtrends.com

Preheat oven to 350 F. Line an 8” square baking pan with parchment paper, leaving some excess hanging over the rim for easy removal later.

In a food processor, blend the 18 cookies with the salt until sandy. Stir in the melted butter. Press mixture firmly into the bottom of prepared pan. Place pan into freezer while preparing filling.

Crust: 18 Oreo-type cookies Pinch of salt 4 tablespoons butter melted Filling: 12 oz. cream cheese softened

In a food processor or electric mixer, beat the cream cheese and sugar until fluffy. Add in the sour cream, vanilla extract, lemon juice, and salt, and blend until creamy. Add in the eggs and mix until just combined. Stir in crushed cookies last.

½ cup granulated sugar ¾ cup sour cream 1 teaspoon vanilla extract 1 tablespoon lemon juice ¼ teaspoon salt 2 small eggs 8 Oreo-type cookies crushed

Pour batter over the crust and bang pan against countertop a few times to remove air bubbles. Bake for 33-40 minutes, until the edges are just set but the center is still slightly jiggly. Let cheesecake cool at room temperature for an hour before placing into the fridge to cool for several more hours. Once cooled, lift cheesecake by the excess parchment paper and slice into bars of desired size.

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Treasured Texts Associated with Shavuot Personalities The first three images were supplied by Rabbi Shalom Dovber Levine, director and curator of the Agudas Chasidei Chabad Library, New York, which houses priceless Judaica collections of the Chabad Rebbes.

The festival of Shavuot is strongly associated with several Jewish personalities who bore enormous influence on the trajectory of our history: Moses, who received the divine tablets and transmitted G-d’s law; King David, whose inspired soul returned to Heaven on the Shavuot of 797 BCE (Talmud, Chagigah 12a); Ruth, David’s great-grandmother, whose story we read each Shavuot (see above, p. 11); and Rabbi Yisrael ben Eliezer, the “Baal Shem Tov,” founder of the Chasidic movement, whose saintly spirit departed on the Shavuot of 1760.

The following images depict priceless Judaica items related to the above personalities.

BOOK OF MOSES MEETS THE PRINTING PRESS In a moment of self-description, the Torah informs us that “the Torah that Moses commanded us is a legacy for the congregation of Jacob” (Deut. 33:4). The legacy was transmitted in a variety of formats; this image depicts the opening page of one of the first printed Hebrew Bibles (Chumashim), published in 1525 in Venice by Daniel Bomberg (1483–1549), a non-Jewish printer who specialized in printing Jewish Hebrew texts. Ancient Aramaic translation escorts each Hebrew

KING DAVID’S PSALMS IN KAZAKHSTAN

verse, flanked by Rashi’s (1040–1105)

The Tehilim (Psalms) are attributed to King

commentary to the right and Ibn Ezra’s

David. This copy belonged to Rabbi Levi

(1089–1167) to the left.

Yitschak Schneerson (1878–1944), father of the Lubavitcher Rebbe. When the Soviets exiled him in 1939 to a remote, primitive Kazakhstan village for teaching Judaism, he asked his wife, Rebbetzin Chanah (1880– 1964), to send him this book. He recited its psalms extensively during that terrible era, until he died from suffering and depravation.

His wife later brought this book with her to New York. She penned a cryptic, poignant tribute on its initial page: “If these pages had either tongue or pen they would have so much to relate; each page was kept wet with tears.”

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MYSTICAL AND PERSONAL: THE BAAL SHEM TOV’S PRAYER Printed Hebrew prayer books were widely available in the eighteenth century, but Rabbi Yisrael Baal Shem Tov insisted on a handwritten copy, containing notes of mystical meditations relevant to each section of the prayers.

This image shows the Amidah.

It is of particular interest, because the Baal Shem Tov’s students inscribed their own names for their master to bear in mind during his prayers. Some included specific requests, such as David ben Devorah’s wish to immigrate to the Land of Israel.

MOSES AT SINAI The Rome machzor (currently housed at the National Library of Israel; MS Heb. 1384) was handcrafted in 1450 by the famed scribe and artist Yo’el ben Shimon, who decorated and illustrated several extant texts.

This image shows its introductory page to the Shavuot prayers, depicting Moses presenting the Torah to the Jews at Mount Sinai, which is surrounded by plants, trees, and birds. Three shofars emerge from the sky, amid rays of fire and smoke. Jewish men, women, and children gather in awe behind Moses’s brother, Aaron.

RUTH AT THE HARVEST The Tripartite Machzor (housed at the British Museum; MS 22413) is a prayer book for the Jewish festivals, handcrafted in Germany (beg. 14th century).

The Book of Ruth is customarily incorporated into the Shavuot service; this image shows the initial page of Ruth, depicting two key scenes within an initial word panel: To the left—Ruth stands before Boaz, requesting permission to glean overlooked grain from his field. To the right—Ruth wields a sickle beside standing grain while Boaz’s laborers harvest and bundle the grain; a worker scatters harvested grain for Ruth to collect, per Boaz’s instruction.

Several figures bear animal or bird heads, a convention present in similarly dated illustrated Jewish manuscripts from Germany. Despite substantial research into this bizarre iconography, a comprehensive explanation remains elusive.

ANCIENT DECORATED PSALMS The Parma Psalter (housed in the Palatina Library in Parma, Italy; MS. Parm.

1870) is one of the earliest Hebrew manuscripts to have survived. Handcrafted in Northern Italy around 1280, its small, beautifully illustrated pages present the psalms along with the commentary of Ibn Ezra (1089–1167). Its artwork is exquisite, given the limited space; much humor characterizes these miniscule drawings.

This image shows Psalm 121; the depiction reflects the text’s comparison of the Jewish exile to a state of slumber and the Jewish Redemption to a great awakening.

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CANDLE LIGHTING TIMES FOR WINNIPEG, MB

C H A B A D - LU B AV I TC H O F W I N N I P E G 2 0 4- 3 3 9 - 8 7 3 7 J L I @ C H A B A D W I N N I P E G .O R G J L I .C H A B A D W I N N I P E G .O R G

1st Night of Shavuot Sunday, May 16, 2020 8:52 PM

2nd Night of Shavuot Monday, May 17, 2020 after 9:55 PM