Laws of Shavuos - Rabbi Shmuel Metof shlita

00:02 Speaker 1 You’re listening to the “Lemaan Yishme’u” podcast from Machon Halacha Chabad.

00:09 Speaker 2 Shavuos, the festival of the Giving of the Torah, really begins on 1 Sivan. Of course, there is Sefiras HaOmer, the days when we prepare for the Giving of the Torah, but our direct approach to it begins on 1 Sivan. From 1 Sivan through 12 Sivan, we do not say Tachanun, because each day is special. Rosh Chodesh has its own significance. Then comes the second day, Yom Hameyuchas, when Moshe Rabbeinu said, “You shall be to Me a kingdom of priests and a holy nation.” Then comes the command to set boundaries for the people, followed by the three days of separation, the Giving of the Torah, and then the seven days during which the festival offerings can be made up. The last of those days is 12 Sivan, and we do not say Tachanun during them. But, for example, on the night following 12 Sivan—that is, the night of 13 Sivan—we do say Tachanun in Krias Shema. In recent years, the Rebbe was lenient about holding weddings during the three days of hagbalah. But when it comes to optional music, music not connected with a wedding, we are stringent. On Erev Shavuos, it is a mitzvah to get a haircut and to immerse in a mikveh in preparation for the great and holy day of the Giving of the Torah. Just as we need to make physical preparations for the Giving of the Torah—getting a haircut and immersing in a mikveh—we also need to make spiritual and inner preparations. What does that mean? The Rebbe made a heartfelt request that on the Shabbos before Shavuos, Shabbos Parshas Bamidbar, men, women, and children gather around Minchah time for a chassidic farbrengen. Of course, men separately and women separately. They should speak there about Ahavas Yisroel and strengthen it, because this is a preparation for the Giving of the Torah. As it says, “And Israel encamped there opposite the mountain.” It was specifically through the unity they had when they encamped opposite the mountain that Hakadosh Boruch Hu decided the Jewish people were now worthy of receiving the Torah. So the farbrengen itself is an expression of Ahavas Yisroel, and all the more so when they speak about Ahavas Yisroel at the farbrengen.

02:42 Speaker 2 This is one of the central preparations for the Giving of the Torah. Another preparation the Rebbe asked us to make on Shabbos is connected with what the Giving of the Torah means: we need to prepare through Torah study. First of all, go over the laws of Shavuos, and study something in the revealed part of Torah connected with Shavuos—for example, a discussion in Tractate Shabbos about the Giving of the Torah. Study Chassidus, a maamar about the Giving of the Torah, such as a maamar in Parshas Yisro in Torah Or. This increases our spiritual preparedness, our desire and longing for the Giving of the Torah. Candle lighting. Although on Yom Tov women may light candles even after the festival has begun, our custom is to light them at the time listed in the calendars, as we do on Erev Shabbos, even when Yom Tov does not fall on Shabbos. The same applies to the lighting itself: although on Yom Tov one could, in principle, recite the blessing first and then light, we follow our usual custom—the woman lights first and only then recites the blessings. There are two blessings: “to kindle the Yom Tov light” and Shehecheyanu. The Rebbe asked that girls who are beginning to light candles should preferably begin on Shavuos, so that when they recite Shehecheyanu, they will also have in mind their beginning to fulfill the mitzvah of lighting Shabbos candles. If they want to begin on the preceding Shabbos, for example, they can buy the girl a new dress; she can recite Shehecheyanu and have the new dress in mind. What if the woman makes Kiddush? Then there is an issue with Shehecheyanu. A woman who makes Kiddush should not recite Shehecheyanu at candle lighting, but only during Kiddush. Likewise, a man who lights candles should not recite Shehecheyanu at candle lighting, but

05:11 Speaker 2 should recite Shehecheyanu during Kiddush. It is written: “You shall count for yourselves from the day after the day of rest, from the day you bring the omer of waving, seven complete weeks.” The Torah emphasizes that they must be complete. Therefore, the forty-nine days before Shavuos must be complete. The practical halachic conclusion for us is that the Maariv prayer on Shavuos must begin after nightfall. If we begin Shavuos, the fiftieth day, before nightfall, we will not have seven complete weeks. So it is especially important to make sure Maariv is after nightfall. Torah reading. It is not our custom to recite Akdamus. Nor is it our custom to read Megillas Rus, though we do say it as part of Tikkun Leil Shavuos. Now, the sefarim say that it is customary to spread grasses in shuls in celebration of the festival. The Alter Rebbe brings this in Shulchan Aruch, along with the custom of setting up trees. But in practice, the Chabad custom is neither to spread grasses nor to set up trees in shuls. The Rebbe asked that everyone—men, women, and especially children, even very young children—come and hear the Aseres Hadibros. The Rebbe spoke even about babies under a month old. The reason is simple: our children were the guarantors for the Giving of the Torah. “Our children are our guarantors,” and it was in the merit of those children that we received the Torah. Therefore, the Rebbe earnestly asked that young children, even the very youngest, be brought to hear the Aseres Hadibros. Their parents, however, need to watch them so they do not disrupt the reading. They should keep an eye on them, bring them sweets, for instance, so they remain quiet and everyone can listen to the Aseres Hadibros without interruption. Tikkun Leil Shavuos. Our custom is to say the entire Tikkun. In principle, someone who has time can even begin before the meal. There is no need

07:49 Speaker 2 to wait until after the meal. According to our custom, we do not say the Kaddishes printed in Tikkun Leil Shavuos. We do not say the Yehi Ratzon; rather, we say the Tikkun from beginning to end. The Rebbe spoke about people who mistakenly say, “What, should I say Tikkun Leil Shavuos now? Maybe I’d be better off studying a maamar of Chassidus. Why do I need to say the Tikkun?” The Rebbe says that Tikkun Leil Shavuos should be said with awe and reverence, as though one were now receiving the words of Torah in the Tikkun as they were given at Sinai. One can do this by contemplating the teaching that whenever a person studies Torah, Hakadosh Boruch Hu studies opposite him. And the Rebbe says it is not called a Tikkun for nothing: it is specifically by saying it in order, from beginning to end, that we prepare for the Giving of the Torah and truly carry out the Tikkun of Shavuos night. Shavuos is a time free of the accusing Satan, as it is during the shofar blasts on Rosh Hashanah and on the holy fast of Yom Kippur. Shavuos is therefore such a powerful day, free of accusers, that a person can do everything needed to accept the yoke of Torah with fear of Heaven. The custom is to say Tikkun Leil Shavuos until dawn. What if someone has not finished? He can continue the next day and complete Tikkun Leil Shavuos. Shortly before dawn, we go to the mikveh and immerse four times. The custom is to immerse four times, as recorded in the writings of the Arizal. Once dawn has definitely arrived, our custom is that a person goes to the bathroom or washes his hands three times in the manner prescribed for netilas yadayim, says all the morning blessings, including the blessings over Torah study. Regarding the obligation to recite the morning Shema, according to Torah law, one may recite the morning Shema

10:09 Speaker 2 Already from dawn. The Sages said: from when a person can recognize his friend at a distance of four cubits. Now, what happens if someone wants to go to sleep at dawn, but he is afraid that, since he has not slept all night, he will wake up after the latest time for reciting Shema? What should he do? He should recite Shema and make a condition in his mind. He should say: If I do not wake up before the latest time for Shema—meaning I wake up after that time has passed—then I am fulfilling my obligation to recite the morning Shema now. But if I do wake up before the latest time, then what I recite now will not count as fulfilling the mitzvah, and I intend to recite Shema and fulfill the mitzvah when I wake up in the morning. That way, he is covered either way. He avoids the possibility of not reciting Shema at its proper time. After davening, we make Kiddush. Our custom, since there is a custom to eat dairy foods—and there are a number of reasons for it—is to make Kiddush, then eat dairy foods and make the Mezonos blessing. Our custom is not to wash hands, make the blessing over two loaves, and then eat dairy foods. Rather, our custom is to make Mezonos and eat, say, cake. One can certainly eat other dairy foods as well, but that is the idea. Now, there are a few things to be careful about here. First, a person should not run into the problem of eating so much cake that he is required to say Birchas Hamazon—if he eats enough to be full. So one should be careful about that. That is one thing. Second, there is a rule concerning cakes. If I mix flour into a cake, because flour is considered important—the Sages gave it significance—even if there is only a little flour in the cake, as long as it adds flavor, the blessing on the cake is Borei Minei Mezonos. But sometimes a problem arises when the proportion of flour in the cake is less than one-sixth of the cake. Then there is a question about saying Al Hamichyah, because to say Al Hamichyah one must eat a kezayis within the time of kedei achilas pras. The halachic authorities discuss whether that must be a kezayis of flour alone, or whether other ingredients can be counted toward the kezayis within that time. So if someone faces that situation, what he should do is take a Mezonos cake on which one certainly says Borei Minei Mezonos, and eat a kezayis of it within the time of kedei achilas pras—meaning that flour makes up more than one-sixth of the cake. Then he can, for example, make Shehakol Nihiyah Bidvaro on something else, and afterward say Borei Nefashos and Al Hamichyah. That way, he fulfills his obligation either way. Now, another important thing to know concerns yellow cheese. Strictly speaking, one must wait six hours after eating yellow cheese. But there are many opinions about which kinds of yellow cheese require a six-hour wait. For example, some say that cheese made by a synthetic process does not require a six-hour wait; only cheese aged for six months does. Others say that even if a cheese is of the kind normally aged for six months, but a chemical process produces the same kind of cheese in a short time, one must wait six hours after eating it too. In practice, most yellow cheeses here in Israel with mehadrin supervision do not have the status that requires a six-hour wait; one hour is enough. That is the general

12:27 Speaker 2 This is very important; the Sages gave it significance. So even if there is only a small amount of flour in a cake, as long as it gives the cake flavor, one should recite Borei Minei Mezonos over it. But sometimes a problem arises: the flour makes up less than one-sixth of the cake. Then there is a question about reciting Al Hamichyah, because to recite Al Hamichyah one must eat a kezayis within the time of kedei achilas pras. The poskim discuss whether that must be a kezayis of flour alone, or whether the other ingredients can be included to make up a kezayis within that time. So if someone encounters this problem, what he should do is take a cake over which one definitely recites Borei Minei Mezonos and eat a kezayis of it—one that contains a kezayis within the time of kedei achilas pras, meaning that flour makes up more than one-sixth of the cake. Then, say, he should eat something else over which one recites Shehakol Nihyeh Bidvaro. Afterward he recites Borei Nefashos and Al Hamichyah, and either way he has fulfilled his obligation. Now, another important thing to know concerns yellow cheese. Strictly speaking, one must wait six hours after eating yellow cheese. But there are many opinions about which kinds of yellow cheese require a six-hour wait. For example, some say that if yellow cheese is produced synthetically, there is no need to wait six hours afterward; only cheese aged for six months requires it. Others say that even if a cheese is aged for a shorter time but a chemical process gives it the characteristics of cheese aged for six months, one must wait six hours afterward. In practice, most yellow cheeses here in Israel with mehadrin supervision do not require a six-hour wait; one hour is enough. That’s on the level of

14:48 Speaker 2 principle. If someone is unsure about a particular yellow cheese, he should consult a rabbi who rules on halachic questions. After finishing the dairy meal, one must say the after-blessing and wait an hour. How do I count that hour? It is not counted from after the after-blessing, but from when I stopped eating. Say I ate a dairy dessert, and ten minutes later I said Al Hamichyah. When do I start counting the hour? Not from when I said Al Hamichyah, but from when I finished eating the dairy dessert. On the other hand, I must say the after-blessing, because these need to be two separate meals. But the hour between the dairy meal and the meat meal is counted from when I finished eating the dairy food until I begin eating meat at the next meal. What happens if we finished the dairy meal, waited an hour, and started eating the meat meal, and then a guest arrives who wants to eat dairy foods? Of course, he cannot eat his dairy meal at the same table on the same tablecloth. That is forbidden by halachah. Rather, there needs to be a visible distinction—for example, he can put his food on a separate tablecloth of his own, or something similar. Otherwise, there is a problem with eating dairy foods and meat foods at the same table. There is an obligation to eat meat during the day as well. A person cannot say, “That’s it, I’m already stuffed from the dairy foods. I can’t eat meat now. I’ll make do with this.” No. Eating is a mitzvah here, and indeed an obligation. On other Shabbos days and festivals, a person may fast because of a troubling dream. But on Shavuos, one may not fast because of a troubling dream. Why? Because we need to show Hakadosh Boruch Hu that we rejoice in the giving of the Torah. So if

17:19 Speaker 2 a person fasts, whatever his reasons, outwardly it will appear that he is not exactly happy—he is not eating. Therefore, there is an obligation to eat, and an obligation to eat a festive meal that brings joy. What brings a man joy? Meat and wine. So afterward, one must wash hands, make the blessing over two loaves, eat meat, and drink wine at that meal, to show and proclaim our joy that Hakadosh Boruch Hu gives us the Torah. The Rebbe mentioned at one of the farbrengens that the custom of our Rebbeim is to share a teaching of the Baal Shem Tov, as well as a story about the Baal Shem Tov, at the Shavuos meal. And the Rebbe said that this is how we should conduct ourselves. In other words, this is not a custom belonging only to our Rebbeim; it applies to each and every person, and everyone should follow it. The Rebbe would also mention Moshe Rabbeinu and King David at farbrengens. Moshe Rabbeinu received the Torah. King David passed away on Shavuos, and of course the Baal Shem Tov passed away on Shavuos as well. Therefore, the Rebbe also encouraged the practice of Chitas at farbrengens: Chumash, associated with Moshe Rabbeinu; Tehillim, associated with King David; and Tanya, founded on the teachings of the Baal Shem Tov. There is a mitzvah to rejoice on Yom Tov. How do we rejoice? Each person in the way appropriate to them. Men rejoice with meat and wine; women rejoice with clothing and jewelry, so one should bring them joy by buying them clothing and jewelry. For children, roasted grains and nuts, sweets, or spiritual sweets—buying them a sefer and the like to gladden the child’s heart. Of course, it should be a book suited to the child’s level, one that will make the child happy. The joy of Yom Tov, as we said, is with meat and wine. One must drink a revi’is of wine, and so one can fulfill the obligation of rejoicing on Yom Tov by drinking a revi’is

19:43 Speaker 2 of wine at Kiddush. A man who fulfilled his obligation of Kiddush—we’re speaking only about men—but did not make Kiddush himself needs to drink a revi’is of wine. But if someone made Kiddush and drank a revi’is, that fulfills his obligation of rejoicing on Yom Tov. At the meal, one needs to eat meat, and one also needs to drink wine, because drinking wine at the meal is part of the mitzvah of enjoying Yom Tov. This applies to the evening meal and also to the morning meal, when one likewise needs to drink a revi’is of wine. One can fulfill the obligation with the wine drunk at Kiddush, but at the meal the next morning one should also drink wine during the meal for the sake of enjoying Yom Tov. The Rebbe established the practice of processions on the festivals: on Yom Tov, people go to other shuls and bring joy to the Jews there. The Rebbe says that the main focus of these processions is Shavuos—to go and bring joy to Jews, not to keep the joy to ourselves, but to spread it among different Jewish communities in different shuls. At the Rebbe’s, toward the end of Shavuos, they would wash for a meal, hold a farbrengen, and sing the niggunim of our Rebbeim, including, at the end, the Rebbe’s father’s Hakafos niggun. Isru Chag. The Isru Chag of Shavuos is called Yom Tavoach. What is Yom Tavoach? When the Beis Hamikdash stood, there was an obligation to bring an olas re’iyah. In practice, they did not offer it on Yom Tov, because it was not for eating; the entire offering was burned for Hakadosh Boruch Hu. So the custom among the Jewish people was to offer the olas re’iyah on Isru Chag. Therefore, while on an ordinary Isru Chag

22:04 Speaker 2 after Pesach or Sukkos the custom is not to say Tachanun, deliver eulogies, or fast, here it is a matter of halachah: it is actually forbidden. We do not say Tachanun, fast, or deliver eulogies. The days through 12 Sivan are called the days of tashlumin, days for making up what was missed. What does that mean? When the Beis Hamikdash stood, if a person had not brought, say, the olas re’iyah, he could bring it within the seven days and make up for it. Even now, there is an aspect of making up the spiritual work of Shavuos. That is why, during the days of tashlumin, we increase our Torah study and our giving of tzedakah. The Rebbe says that even if a person did all the work of Shavuos properly, tashlumin has another meaning, related to shleimus—perfection. In other words, even if we did everything, during the days of tashlumin we can reach greater and greater perfection by increasing our Torah study and our tzedakah. That increase allows all the revelations of Shavuos to be absorbed and to remain evident on ordinary weekdays, rather than being lost amid the pressures of time. So during the days of tashlumin—which also have a halachic dimension, as reflected in the ruling that we do not say Tachanun—we must increase in Torah and mitzvos to preserve the light of Shavuos and attain still greater perfection. This is true, as we said, even if we have already completed all the work of Shavuos perfectly. May it be Hashem’s will that we reach the time of “A new Torah will go forth from Me,” when we will hear it directly from Moshiach, with the true and complete Geulah, which we merit immediately, right now.