Shavuos

Although we know that the upcoming Yom Tov is Zman Mattan Toraseinu, the day is referred to as Shavuos, and indeed in our Teffilos we call it “Chag HaShavuos HaZeh.” Although the name of a Yom Tov may not seem to carry deep significance, in this case it seems to have a bearing on Halacha.

As is the case on all of the Regalim, there is a Chiyuv for each person who is Oleh Regel to bring two Korbanos, the Olas Re’iah and Shalmei Chagigah, on the Yom Tov of Shavuos. When it comes to the other Regalim, Pesach and Shavuos, if one was not able to bring the Korban on the first day, one may bring it any of the remaining days of the Yom Tov, but Shavuos poses a problem: there is only one day of Yom Tov, so what should one do if he cannot bring the appropriate Korbanos on that day?

The Gemara in Rosh Hashana, addresses this issue, telling us that Shavuos also has seven days of “Tashlumin”, and therefore one who does not bring the Korban on the day of Yom Tov itself has six more days to do so, regardless of the fact that those days are not part of the Yom Tov itself. The Gemara tells us that this Halacha is learned from the fact that three Regalim are mentioned together: “B’Chag HaMatzos B’Chag HaSahvuos U’B’Chag HaSukkos”, indicating that they share certain qualities, including the Din of Tashlumin Kol Shiva.

The Gemara, a little later, asks a question: there are two Tanaim, the Tana Kamma and R’ Shimon ben Elazar, who use the words “B’Chag HaMatzos B’Chag HaSahvuos U’B’Chag HaSukkos” for a separate Drasha, and thefore cannot learn the Din of Tashlumin Kol Shiva from this Passuk—how then do they know that one can bring the Korbanos of Shavuos even once Yom Tov is over? The Gemara answers that these Tanaim learn this Halacha from a separate Braisa.

The Briasa first draws a parallel between Rosh Chodesh and Shavuos: “Amra Torah Manna Yamim Kadesh Chodesh”, the Torah tells us to count days—either twenty-nine or thirty—and then be Mekadesh Rosh Chodesh, and similarly, “Manna Yamim Kadesh Atzeres”, to count forty-nine days and then be Mekadesh the Yom Tov of Atzeres. The Braisa concludes, explaining that just as the Korbanos of Rosh Chodesh are brought for one day—representing one of its counting units—so to the Korbanos of Shavuos may be brought for one of its counting units: one week.

The Gemara asks: if we are basing the Din of Tashlumin off the connection to Rosh Chodesh, and the common aspect of “Manna Yamim Kadesh”, then perhaps the Korbanos of Shavuos should also be for one day? Just as we count the days of the month leading to a single day of Rosh Chodesh, we also count forty-nine days leading up to Shavuos—why, then, do we assume that “Manna Yamim Kadesh” refers to a week as the counting-unit?

The Gemara clarifies that although we count the days of the Omer, there is also a specific Mitzvah to count weeks, “Mitzva L’Mimnei Shavuah” and therefore we extend the Din of Tashlumin to the entire week, which is one counting-unit. In addition, the Gemara concludes: “Chag HaShavuos Ksiv”, the Yom Tov itself is called “Chag HaShavuos” in the Torah, indicating that there is a connection between the Yom Tov and the weeks, therefore even the Tana Kamma and R’ Shimon ben Elazar can hold that there is a Din of Tashlumin Kol Shiva for Shavuos.

It emerges that the name of the Yom Tov, Chag HaShavuos, has an impact on Halacha, at least according to these Tanaim: the Din of Tashlumin Kol Shiva is based on the idea of “Manna V’Kadesh” which we know refers to a week because that is the name of the Yom Tov. Lest we assume that this Halacha is limited to the days of the Mikdash, many Shuls have the Minhag not to recite Tachanun for the days on which the Din of Tashlumin still applies—a Minhag that extends for one week after Shavuos.

If this is the case—that the name of the Yom Tov has a practical impact—we must understand its significance: why, in fact, does the Torah refer to this Yom Tov as “Chag HaShavuos”? How is Zman Mattan Toraseinu related to the name “Chag HaShavuos”?

Our first instinct is to assume that the name of the Yom Tov is connected to the period of time which we have just completed—Sefiras HaOmer. Indeed, the Pessukim in Parshas Re’eh speak about the Mitzvah of Sefiras HaOmer, “Shiva Shavuos Tispor Lach...Tachel Lispor Shiva Shavuos”, followed by the Yom Tov of Shavuos: V’Asisa Chag Shavuos L’Hashem. The fact that the Pessukim upon which the Din of “Mitzva L’Mimnei Shavuah” immediately proceed the Pessukim that speak of “Chag Shavuos” certainly seems to establish the connection between the weeks of Sefirah and the Chag, perhaps clarifying why the Torah calls it the Yom Tov of Weeks.

This, however, is not the only place in the Torah that the Yom Tov is referred to in this way.

The Pessukim in Parshas Ki Sisa also speak about the various Yomim Tovim, and there the Torah tells us: “V’Chag Shavuos Ta’aseh Lecha”, referring to the Yom Tov this way without any mention of Sefirah. This would seem to indicate that the Yom Tov is itself called “Chag HaShavuos” regardless of its connection to the period of Sefirah that it follows. In fact, this is the first time that the Torah uses the term “Chag HaShavuos”, further indicating that this name has significance aside from the connection to Sefirah.

How can we understand this? If the name Chag HaShavuos is in some way independent of the weeks of Sefirah that proceed the Yom Tov, why was the day given this name? What makes Zman Mattan Toraseinu the Chag HaShavuos? Why do we refer to the day of Kabbalas HaTorah with this name?

The truth is that there is another question that can be asked about this Yom Tov: Why is it the only one of the Shalosh Regalim that does not last a week? Pesach begins on the date on which Yetzias Mitzrayim occurred and lasts a week—why should not the same be true of the Mattan Torah? Why don’t we celebrate this momentous occasion for a week as well? Is it not curious that the one Yom Tov that seems directly related to weeks, the Chag HaShavuos, is the only one that does not last for that length of time?

How can we understand this unique aspect of Zman Mattan Toraseinu?

We can, of course, ask the question the other way as well: why do the other Regalim last for seven days? Why was this the length of time that the Torah chose for these Yomim Tovim?

To answer this question, we must understand the significance of a week and what an interval of that length represents.

Rav Hirsch, in his Kesavim on Tekufos HaShana, notes that any time the Torah wishes to bring someone from one Madreigah to a higher one, a seven-day period is called for. For example, if someone is Tammei with a very strict for of Tumah, such as a Tumas Mes or Tumas Niddah, they must wait seven days until they are able to become newly Tahor. Similarly, a baby is given his Bris only after seven days, and an animal can be brought as a Korban “M’Yom HaShmini V’Halah”, after a period of seven days.

In his Pirush to Parshas Bo, Rav Hirsch applies this concept to the Yomim Tovim as well. The Madreigos that we can attain on the Yom Tov are not fully in effect until a period of seven days passes, and that is why the Torah made the Regalim last for a week. As Rav Hirsch explains, the thoughts and feelings that are brought about by the inspiration of the first day, reach maturity on the seventh day, and we can then return to our daily lives, the gifts of the Yom Tov in hand.

Perhaps this is what the Torah means to teach us by calling this one-day Yom Tov the “Chag HaShavuos”.

On Pesach and Sukkos, our Hisorirus is rooted in the Mitzvos HaYom: at the Seder we eat the Matzah, drink the Arba Kosos, and discuss Yetzias Mitzrayim, and on Sukkos we sit in the Sukkah and then rise with vigor the next morning to take the Daled Minim. These are actions that have tremendous Kedusha, and allow us to claim new, higher, Madreigos in Ruchnias. These nascent Madreigos, however, are still raw and can be fleeting if not nurtured, and so HKBH gave us a Regel that lasts one week, giving us the opportunity to solidify our new standing so that we can leave the Yom Tov with our Ruchniasdik gains intact.

On this Yom Tov however, the Torah tells us: “Chag Shavuos Ta’aseh Lecha”, this is a one-day Yom Tov that has the Koach of a Shavuah, of a seven-day week. On this Yom Tov our growth in Ruchnias comes not from Mitzvos—there are none to do—but from our direct connection to the Torah itself. When we learn, when establish a link with our very life source, the Madreigos that we attain have instantaneous affect—they are perpetual by their very nature.

The Zman Mattan Toraseinu does not require a week, for it is different from the other REgalim. On this Yom Tov, we can reach new, permanent Madreigos through our direct link with the Torah Hakedosha itself. Thus, it is indeed a Chag HaShavuos, a day in which we can accomplish what might otherwise take a week.