Shavu'ot ~Feast of Weeks
By Messianic Minister Tamar Yeomans
The meaning of Shavu’ot
Names were very important in the ancient Biblical world. They reflected the significant character, history or meaning of that to which they were attached. The Hebrew Scriptures used three separate names for the Feast of Shavu’ot. Each name emphasized a different facet of its observance.
The most common Hebrew term was Hag HaShavuot, which means “The Feast of Weeks”. This is found in Sh’mot (Exodus) 34:22; D’varim (Deuteronomy) 16:10 and 2Chronicles 8:13. Shavu’ot was called the Feast of Weeks because seven weeks were counted from the Feast of Firstfruits until observing this feast.
The main meaning of the feast was reflected in the Hebrew name, Yom HaBikkurim or “Day [of] the Firstfruits”. B’midbar ~Numbers 28:26 “‘On the day of the firstfruits, when you bring a new grain offering to Y’HoVaH in your feast of Shavu‘ot, you are to have a holy convocation; do not do any kind of ordinary work; since Shavu’ot was the day on which the firstfuit offerings of the summer fruit and wheat crop were brought to the Tabernacle. The Bikkurim were brought from the Seven Species for which the Land of Israel is praised: wheat, barley, grapes, figs, pomegranates, olives, and dates (D’varim ~Deuteronomy 8:8). In the largely agrarian society of ancient Israel, Hebrew farmers would tie a reed around the first ripening fruits from each of these species in their fields. At the time of harvest, the fruits identified by the reed would be cut and placed in baskets woven of gold and silver. The baskets would then be loaded on oxen whose horns were gilded and laced with garlands of flowers, and who were led in a grand procession to Jerusalem, as the farmer and his entourage passed through cities and towns, they would be accompanied by music and parades.
Therefore Shavu’ot marked the beginnings of the summer wheat harvest even as Isra’el’s earlier Feast of Firstfruits, although not known as the term HaBikkurim, marked the beginning of the spring barley harvest. The third designation, Hag Hakatzir or “The Feast of Reaping” found in Sh’mot (Exodus) 23:16, reflected the fact that this festival was the official beginning of the summer harvest season. In ancient times, the grain harvest lasted seven weeks and was a season of gladness (Yirmeyahu (Jeremiah 5:24, D’varim (Deuteronomy) 16:9-11, Yeshayahu (Isaiah) 9:2). It began with the harvesting of the barley during Passover and ended with the harvesting of the wheat at Shavu’ot. Shavu’ot was thus the concluding festival of the grain harvest, just as the eighth day of Sukkot (Tabernacles) was the concluding festival of the fruit harvest. During the existence of the Temple in Jerusalem, an offering of two loaves of bread from the wheat harvest was made on Shavu’ot.
In the Greek language, Shavu’ot is known as Pentecost as we read in
Acts 2:1. The festival of Shavu‘ot arrived, and the believers all gathered together in one place.
Pentecost means fiftieth, since it was celebrated on the fiftieth day from the Feast of Firstfruits that is the beginning of the spring barley harvest of Pesach.
Time of Shavu’ot Shavu’ot is observed in Isra’el’s late spring, usually late May or early June. On the modern, Hebrew calendar, Shavu’ot falls on the sixth day of the month of Sivan, although, it has never been tied to an actual calendar date in Scripture. Instead it was defined as a calculation of fifty days (the day after seven weeks had passed) from the Feast of Firstfruits of the barley harvest. In both Vayikra (Leviticus) 23:15-16 and D’varim (Deuteronomy) 16:9-10 is says You are to count seven weeks; you are to begin counting seven weeks from the time you first put your sickle to the grain. 10. You are to observe the festival of Shavu’ot (weeks) for Y’HoVaH your Elohim with a voluntary offering which you are to give in accordance with what Y’HoVaH your Elohim has prospered you.
Because of the commandment to count, the time period from Firstfruit to Shavu’ot is known as Sefirah which is Hebrew for “counting”. If you have ever seen a Hebrew calendar it will have seen marked on it the 1st day of omer, 2nd day of omer up to 49th day of omer. “Omer” is the Hebrew word for “Measure or sheaf”. A sheaf of barley was brought to the Tabernacle at the Feast of Firsfruits. Since this counting of days was to begin with the offering of the omer, this fifty-day period is also known as “the omer”.
The Torah states that the Omer offering (i.e., the first day of counting the Omer) is the first day of the barley harvest (D’varim (Deuteronomy) 16:9). It should begin "on the morrow after the Shabbat", and continue to be counted for seven Sabbaths. Vayikra (Leviticus) 23:11 He is to wave the sheaf before Y’HoVaH, so that you will be accepted; the cohen is to wave it on the day after the shabbat. Therefore according to this Scripture, Hag Shavu’ot will always fall on Yom Rishon or our Sunday not a designated calendar day such as the 6th day of Sivan.
The Talmudic Sages determined that "Shabbat" here means a day of rest and refers to the first day of Passover. Thus, the counting of the Omer begins on the second day of Passover and continues for the next 49 days, or seven complete weeks, ending on the day before Shavu’ot. You need to keep in mind that the Talmudic sages gave themselves the right to change Scripture to their interpretations and that if there are one thousand prophets giving Y’HoVaH’s instructions and one thousand and one sages saying differently, therefore the sages determine the rule. We choose to follow Scripture, not Talmudic sages.
The Importance of Shavu’ot
Y’HoVaH’s instructions are very important to us. In the time of Yeshua, Shavu’ot was a particularly important Hebrew Bibilical festival. Seven divinely appointed feasts were given to Isra’el. Of these seven, Y’HoVaH decreed three as “Solemn Feasts”. During these feasts all Isra’eli men were obligated to present themselves at the Temple. Shavu’ot was the second in this exclusive triad of solemn feasts. The others are the Festival of Matzah and the Festival of Sukkot. Shavuot is a holy convocation to Y’HoVaH, therefore no work is allowed according to Scripture.
Modern Traditional Observance of Shavu’ot
As with Isra’el’s other holy days, customs and traditions were added over time. After a successful Roman siege, Yerashalayim was viciously attacked, the temple was levelled and the Jews were pushed out of their capital in 70 CE (current era). To ensure Roman control of Judea, a Roman garrison was permanently established on the ruins of Yerushalayim. So important was the fall of Yerushalayim to the Romans that they even had a coin minted with the inscription “Judaea Capta”. The nation was defeated, her people were dispersed, her homeland devastated. The land was desolate with nothing to harvest, but more tragic, there was no Temple to which to bring the offerings. Without the temple, the continued observance of Isra’el’s festivals as outlined in the Torah was impossible. As the realization settled into the national consciousness, despair reigned throughout the nation.
The Tradition associated with the Giving of Torah
According to the Talmud, the Sanhedrin met in the village of Usha near the modern city of Haifa in 140 CE to try to address this issue. They decided to divert the focus of Shavu’ot away from agriculture and instead associate it with an historical event to keep the holiday alive. The rabbis’ suggested that Shavuot was the day that the Torah (Law of Moses) was given to Moshe on Mt Sinai. Although the Scriptures never associated Shavu’ot with Sinai, this theme was chosen because the giving of the Torah had also occurred in the third month, but which particular day in the third month is not mentioned. They left Egypt on the 15th day of the first month. Sh’mot (Exodus) 19:1 In the third month after the people of Isra’el had left the land of Egypt, the same day they came to the Sinai Desert. 2 After setting out from Refidim and arriving at the Sinai Desert, they set up camp in the desert; there in front of the mountain, Isra’el set up camp. 3 Moshe went up to Elohim, and Y’HoVaH called to him from the mountain: “Here is what you are to say to the household of Ya’akov, to tell the people of Isra’el:
Traditions in the Beit Knesset or Synagogue
It is tradition to decorate the synagogues with greenery and beautiful floral arrangements for Shavu’ot. Some synagogues hang an embroidered green curtain over the ark (where the scrolls are stored). Others weave a canopy of flowers over the reading area. The reason for these decorations is Shavu’ot’s emphasis as a harvest festival. According to tradition these are also a reminder that Mt Sinai was at one time covered with green trees and grass.
The ancient Scripture readings for Shavu’ot from Yechezk’el (Ezekiel) and Havukuk (Habbukuk) date back to the days of the Temple. They describe the brightness of Y’HoVaH’s glory. In Yechezk’el’s vision he witnessed wind, fire and voices:
Yechezk’el (Ezekiel) 1:4 And as I looked, behold, a storm wind was coming from the north, a great cloud with fire flashing forth continually and a bright light around it, and in its midst something like glowing metal in the midst of the fire.
Yechezk’el (Ezekiel) 3:12 Then the Spirit lifted me up, and I heard a great rumbling sound behind me, “Blessed be the glory of Y’HoVaH in His place.”
After Shavu’ot was refocused to the giving of Torah, the reading of Sh’mot (Exodus) Chapters 19-20 were added. These chapters describe Y’HoVaH’s revelation on Mt Sinai and the Ten Mitzvot. When the Ten Mitzvot are read in the synagogue service, it is customary to stand. It is also the custom on Shavu’ot to read the Book of Rut in the synagogue. There are several reasons for this. Most prominently, the story of Rut took place during the conclusion of the spring barley harvest and the beginning of the summer wheat harvest. Secondly, Rut, a gentile from Mo’av willingly embraced the Elohim of Isra’el and the obedience of Torah. These of course are all traditions added by the Rabbis.
Traditional Food
One of three most popular Shavu’ot traditions is the eating of dairy foods. The rabbis have suggested that widespread practice is a reminder of the Torah, since the words of Scripture are like milk and honey to the soul. Among the most delicious and tempting of these dairy dishes are cheesecakes, cheese blintzes, and cheese kreplach. The blintzes are made of cheese rolled in pancakes and fried in a frying pan. The kreplach are dough pockets which are stuffed with cheese for Shavu’ot. They are similar to ravioli noodles but triangular in shape. The three corners of the dumplings are said to recall the statement of the ancient rabbis: “Blessed be the Merciful One who gave the threefold law or TaNaKh [the Torah, the Prophets and the Writings] to a people made of three classes [cohanim, L’vi’im, Isra’elim], through a third-born child [Moshe was born after Miryam and Aharon] in the third month [Sivan].
It is also customary to bake two loaves of Hallah bread on Shavu'ot. These represent the two loaves of bread offered in the Tabernacle and the two tablets of the Torah received on Mount Sinai.
Stay up all night
Another today for observant Jews, particularly in Israel, to stay up the entire night of Shavu’ot studying and discussing the Torah and still do to this day, hence everything closing down for two days. They study the opening and closing verses of each Shabbat reading, the opening and closing verses of each book of the Tanakh and the entire Book of Rut. Throughout the night there are periodical breaks for coffee and cheesecake. As dawn approaches in Yerushalayim, thousands of Jews can be seen winding their way from the orthodox quarters of Yerushalayim to the site of the ancient Temple. These Jewish people pour into the Kotel or Western Wall plaza to recite the ancient Amida prayer together. This prayer has nineteen blessings and dates back more than 2,000 years. It forms the central prayer of all prayer services [morning, afternoon, evening, Shabbat and holidays]. The young man falling from the window during Sha’ul’s drash in Acts 20:9 proves it was not uncommon to be speaking all night after Shabbat.
The Fulfilment
This to me is the best example of Y’HoVaH’s love and grace for us during this festival. I want you to picture this:
The year was approximately 30 CE, we do not know the exact year. It was a hot, still morning, early in the month of Sivan [late May or early June of our present day calsendar] when the day of Shavu’ot came that year. The large Judean sun was already high above the horizon, several hours after it had risen. There was clear blue sky above Yerushalayim. In the stillness of the mid-morning air, the Tabernacle Shakharit [morning] service could be heard at is concluded. The blast of the silver trumpet, the thunder of worshippers praying in unison, the solitary voice of the reader chanting from Yechezk’el and Havukkuk, a multitude of Jewish worshippers crowded the Temple courts. Shavu’ot is a pilgrim holiday, so many men were conspicuously visiting from other countries throughout the Middle East, Northern Africa, Europe and Asia.
Suddenly from high overhead, the roar of a violent windstorm was heard. How could this be? There were no clouds in the sky and there was no breeze. It was the wrong time of the year for a storm. The worshippers stood confused, searching the cloudless sky to find the cause of the disturbance. The sound began to change as if it were coming down from the west. Several hundred men in the outer court rushed out of the southwest gate, past the Temple guards and onto the towering steps leading down to the city below. From their high vantagepoint, they saw momentary flashes of what seemed like swirling bits of fire from one of the nearby houses below. The men started shouting and pointing toward the house. What could this wind and fire be? Could this be what they had just heard read from Yechezk’el vision and Habukkuk? Could it be that the Shekinah glory was returning to Isra’el after 600 years?
They started to push down the stairs towards the house. In a few moments they had reached the house and were pounding on the door. Had not the twelve men from inside come out, they probably would have pushed down the door. The twelve immediately began to address the barrage of excited questions from the crowd. But to the astonishment of the crowd, the twelve answered in various native languages of those within the crowd. The twelve were obviously from the Galil by their style of dress, but who had ever heard of educated Galilim. Education was centred in Yerushalayim not in K'far-Nachum. How were these uneducated Galilim be able to speak not only the languages, but to speak them with the accents as if they were their mother tongue? Many pressed for answers while others started to mock and accuse the men of drunkenness.
Word of the wind and fire had spread quickly to the teeming crowds leaving the temple service. The streets were filling fast and communication was becoming impossible. One of the twelve, Kefa, who was apparently the spokesman shouted for the crowd to follow him to the nearby plaza outside the southern entrance to the Temple. The site was a favourite place for the Rabbis to teach their students before entering the temple complex. It was one of the best locations in the temple area for addressing large crowds. The twelve walked up to the landing of the white limestone steps. By the time Kefa lifted his hands to quiet the crowd, he could see only a sea of people before him. The locals recognised these Galilim as followers of Yeshua of Natzeret, the One who had been executed on a stake almost two months earlier at Pesach.
The crowd fell silent and fixed their eyes on Kefa as he began to speak. “Men of Y’hudah and all who live in Yerushalayim, let me explain this to you; listen carefully to what I say. These men are not drunk as you suppose. It is only nine in the morning. No, this is what was spoken by the prophet Yo’el (Joel) 3:1 “After this, I will pour My Spirit on all flesh; Your sons and your daughters will prophesy.”
He was right. They themselves had witnessed the signs of wind and fire and heard these twelve miraculously sharing Scriptures in their own native dialects. Surely this was the hand of Y’HoVaH. Kefa went on to quote the Hebrew prophet concerning the coming day of YeHoVaH’s anger and warned that only those who “call upon the name of Y’HoVaH shall be saved”. This crowd of devoutly religious men remained silent.
Kefa then turned his words toward Yeshua of Natzeret, and for the next quarter of an hour he slowly, forcefully and with simple words reasoned from the prophecies of King David and Isra’el’s prophets concerning the promised Messiah. As he shared prophecy after prophecy, it became more obvious that the Scriptures had clearly and convincingly foretold HaMashiach’s death, resurrection and ascension into Heaven. How could one believe otherwise? The crowd of orthodox men was visibly moved. Kefa’s words burned within their hearts. Some had tears streaming down their cheeks. Some were slowly striking their chests with clenched fists as a sign of anguish and repentance. Others could bear it no longer and began to shout, “What should we do?” Kefa urged them to repent and pointing southward to the Pool of Shiloach, he said, “Be immersed in the name of Yeshua HaMashiach because your sins are forgiven, and you will receive the Ruach HaKodesh for the promise is for you and your household. In all some 3,000 trusted in Y’HoVaH that morning.
That is based on an eyewitness account and is recorded in Acts Chapter 2. On that Shavu’ot morning, Y’HoVaH initiated a renewed covenant with Isra’el. He foretold in Yirmeyahu (Jeremiah) 31:31 “Behold, the days are coming, says Y’HoVaH, when I will make a new covenant with the house of Isra’el and with the house of Y’hudah.”
On that morning, Y’HoVaH poured out His Ruach HaKodesh (Holy Spirit) as He foretold in Yesha’yahu (Isaiah) 59:20-21 “Then a Redeemer will come to Tziyon, to those in Ya‘akov who turn from rebellion.” So says Y’HoVaH. 21 “And as for me,” says ADONAI, “this is my covenant with them: my Spirit, who rests on you, and my words which I put in your mouth will not depart from your mouth or from the mouth of your children, or from the mouth of your children’s children, now or ever,” says Y’HoVaH.
That promise was not only for them it is also for you. Call upon the name of Y’HoVaH and you will be saved.
The meaning of Shavu’ot
Names were very important in the ancient Biblical world. They reflected the significant character, history or meaning of that to which they were attached. The Hebrew Scriptures used three separate names for the Feast of Shavu’ot. Each name emphasized a different facet of its observance.
The most common Hebrew term was Hag HaShavuot, which means “The Feast of Weeks”. This is found in Sh’mot (Exodus) 34:22; D’varim (Deuteronomy) 16:10 and 2Chronicles 8:13. Shavu’ot was called the Feast of Weeks because seven weeks were counted from the Feast of Firstfruits until observing this feast.
The main meaning of the feast was reflected in the Hebrew name, Yom HaBikkurim or “Day [of] the Firstfruits”. B’midbar ~Numbers 28:26 “‘On the day of the firstfruits, when you bring a new grain offering to Y’HoVaH in your feast of Shavu‘ot, you are to have a holy convocation; do not do any kind of ordinary work; since Shavu’ot was the day on which the firstfuit offerings of the summer fruit and wheat crop were brought to the Tabernacle. The Bikkurim were brought from the Seven Species for which the Land of Israel is praised: wheat, barley, grapes, figs, pomegranates, olives, and dates (D’varim ~Deuteronomy 8:8). In the largely agrarian society of ancient Israel, Hebrew farmers would tie a reed around the first ripening fruits from each of these species in their fields. At the time of harvest, the fruits identified by the reed would be cut and placed in baskets woven of gold and silver. The baskets would then be loaded on oxen whose horns were gilded and laced with garlands of flowers, and who were led in a grand procession to Jerusalem, as the farmer and his entourage passed through cities and towns, they would be accompanied by music and parades.
Therefore Shavu’ot marked the beginnings of the summer wheat harvest even as Isra’el’s earlier Feast of Firstfruits, although not known as the term HaBikkurim, marked the beginning of the spring barley harvest. The third designation, Hag Hakatzir or “The Feast of Reaping” found in Sh’mot (Exodus) 23:16, reflected the fact that this festival was the official beginning of the summer harvest season. In ancient times, the grain harvest lasted seven weeks and was a season of gladness (Yirmeyahu (Jeremiah 5:24, D’varim (Deuteronomy) 16:9-11, Yeshayahu (Isaiah) 9:2). It began with the harvesting of the barley during Passover and ended with the harvesting of the wheat at Shavu’ot. Shavu’ot was thus the concluding festival of the grain harvest, just as the eighth day of Sukkot (Tabernacles) was the concluding festival of the fruit harvest. During the existence of the Temple in Jerusalem, an offering of two loaves of bread from the wheat harvest was made on Shavu’ot.
In the Greek language, Shavu’ot is known as Pentecost as we read in
Acts 2:1. The festival of Shavu‘ot arrived, and the believers all gathered together in one place.
Pentecost means fiftieth, since it was celebrated on the fiftieth day from the Feast of Firstfruits that is the beginning of the spring barley harvest of Pesach.
Time of Shavu’ot Shavu’ot is observed in Isra’el’s late spring, usually late May or early June. On the modern, Hebrew calendar, Shavu’ot falls on the sixth day of the month of Sivan, although, it has never been tied to an actual calendar date in Scripture. Instead it was defined as a calculation of fifty days (the day after seven weeks had passed) from the Feast of Firstfruits of the barley harvest. In both Vayikra (Leviticus) 23:15-16 and D’varim (Deuteronomy) 16:9-10 is says You are to count seven weeks; you are to begin counting seven weeks from the time you first put your sickle to the grain. 10. You are to observe the festival of Shavu’ot (weeks) for Y’HoVaH your Elohim with a voluntary offering which you are to give in accordance with what Y’HoVaH your Elohim has prospered you.
Because of the commandment to count, the time period from Firstfruit to Shavu’ot is known as Sefirah which is Hebrew for “counting”. If you have ever seen a Hebrew calendar it will have seen marked on it the 1st day of omer, 2nd day of omer up to 49th day of omer. “Omer” is the Hebrew word for “Measure or sheaf”. A sheaf of barley was brought to the Tabernacle at the Feast of Firsfruits. Since this counting of days was to begin with the offering of the omer, this fifty-day period is also known as “the omer”.
The Torah states that the Omer offering (i.e., the first day of counting the Omer) is the first day of the barley harvest (D’varim (Deuteronomy) 16:9). It should begin "on the morrow after the Shabbat", and continue to be counted for seven Sabbaths. Vayikra (Leviticus) 23:11 He is to wave the sheaf before Y’HoVaH, so that you will be accepted; the cohen is to wave it on the day after the shabbat. Therefore according to this Scripture, Hag Shavu’ot will always fall on Yom Rishon or our Sunday not a designated calendar day such as the 6th day of Sivan.
The Talmudic Sages determined that "Shabbat" here means a day of rest and refers to the first day of Passover. Thus, the counting of the Omer begins on the second day of Passover and continues for the next 49 days, or seven complete weeks, ending on the day before Shavu’ot. You need to keep in mind that the Talmudic sages gave themselves the right to change Scripture to their interpretations and that if there are one thousand prophets giving Y’HoVaH’s instructions and one thousand and one sages saying differently, therefore the sages determine the rule. We choose to follow Scripture, not Talmudic sages.
The Importance of Shavu’ot
Y’HoVaH’s instructions are very important to us. In the time of Yeshua, Shavu’ot was a particularly important Hebrew Bibilical festival. Seven divinely appointed feasts were given to Isra’el. Of these seven, Y’HoVaH decreed three as “Solemn Feasts”. During these feasts all Isra’eli men were obligated to present themselves at the Temple. Shavu’ot was the second in this exclusive triad of solemn feasts. The others are the Festival of Matzah and the Festival of Sukkot. Shavuot is a holy convocation to Y’HoVaH, therefore no work is allowed according to Scripture.
Modern Traditional Observance of Shavu’ot
As with Isra’el’s other holy days, customs and traditions were added over time. After a successful Roman siege, Yerashalayim was viciously attacked, the temple was levelled and the Jews were pushed out of their capital in 70 CE (current era). To ensure Roman control of Judea, a Roman garrison was permanently established on the ruins of Yerushalayim. So important was the fall of Yerushalayim to the Romans that they even had a coin minted with the inscription “Judaea Capta”. The nation was defeated, her people were dispersed, her homeland devastated. The land was desolate with nothing to harvest, but more tragic, there was no Temple to which to bring the offerings. Without the temple, the continued observance of Isra’el’s festivals as outlined in the Torah was impossible. As the realization settled into the national consciousness, despair reigned throughout the nation.
The Tradition associated with the Giving of Torah
According to the Talmud, the Sanhedrin met in the village of Usha near the modern city of Haifa in 140 CE to try to address this issue. They decided to divert the focus of Shavu’ot away from agriculture and instead associate it with an historical event to keep the holiday alive. The rabbis’ suggested that Shavuot was the day that the Torah (Law of Moses) was given to Moshe on Mt Sinai. Although the Scriptures never associated Shavu’ot with Sinai, this theme was chosen because the giving of the Torah had also occurred in the third month, but which particular day in the third month is not mentioned. They left Egypt on the 15th day of the first month. Sh’mot (Exodus) 19:1 In the third month after the people of Isra’el had left the land of Egypt, the same day they came to the Sinai Desert. 2 After setting out from Refidim and arriving at the Sinai Desert, they set up camp in the desert; there in front of the mountain, Isra’el set up camp. 3 Moshe went up to Elohim, and Y’HoVaH called to him from the mountain: “Here is what you are to say to the household of Ya’akov, to tell the people of Isra’el:
Traditions in the Beit Knesset or Synagogue
It is tradition to decorate the synagogues with greenery and beautiful floral arrangements for Shavu’ot. Some synagogues hang an embroidered green curtain over the ark (where the scrolls are stored). Others weave a canopy of flowers over the reading area. The reason for these decorations is Shavu’ot’s emphasis as a harvest festival. According to tradition these are also a reminder that Mt Sinai was at one time covered with green trees and grass.
The ancient Scripture readings for Shavu’ot from Yechezk’el (Ezekiel) and Havukuk (Habbukuk) date back to the days of the Temple. They describe the brightness of Y’HoVaH’s glory. In Yechezk’el’s vision he witnessed wind, fire and voices:
Yechezk’el (Ezekiel) 1:4 And as I looked, behold, a storm wind was coming from the north, a great cloud with fire flashing forth continually and a bright light around it, and in its midst something like glowing metal in the midst of the fire.
Yechezk’el (Ezekiel) 3:12 Then the Spirit lifted me up, and I heard a great rumbling sound behind me, “Blessed be the glory of Y’HoVaH in His place.”
After Shavu’ot was refocused to the giving of Torah, the reading of Sh’mot (Exodus) Chapters 19-20 were added. These chapters describe Y’HoVaH’s revelation on Mt Sinai and the Ten Mitzvot. When the Ten Mitzvot are read in the synagogue service, it is customary to stand. It is also the custom on Shavu’ot to read the Book of Rut in the synagogue. There are several reasons for this. Most prominently, the story of Rut took place during the conclusion of the spring barley harvest and the beginning of the summer wheat harvest. Secondly, Rut, a gentile from Mo’av willingly embraced the Elohim of Isra’el and the obedience of Torah. These of course are all traditions added by the Rabbis.
Traditional Food
One of three most popular Shavu’ot traditions is the eating of dairy foods. The rabbis have suggested that widespread practice is a reminder of the Torah, since the words of Scripture are like milk and honey to the soul. Among the most delicious and tempting of these dairy dishes are cheesecakes, cheese blintzes, and cheese kreplach. The blintzes are made of cheese rolled in pancakes and fried in a frying pan. The kreplach are dough pockets which are stuffed with cheese for Shavu’ot. They are similar to ravioli noodles but triangular in shape. The three corners of the dumplings are said to recall the statement of the ancient rabbis: “Blessed be the Merciful One who gave the threefold law or TaNaKh [the Torah, the Prophets and the Writings] to a people made of three classes [cohanim, L’vi’im, Isra’elim], through a third-born child [Moshe was born after Miryam and Aharon] in the third month [Sivan].
It is also customary to bake two loaves of Hallah bread on Shavu'ot. These represent the two loaves of bread offered in the Tabernacle and the two tablets of the Torah received on Mount Sinai.
Stay up all night
Another today for observant Jews, particularly in Israel, to stay up the entire night of Shavu’ot studying and discussing the Torah and still do to this day, hence everything closing down for two days. They study the opening and closing verses of each Shabbat reading, the opening and closing verses of each book of the Tanakh and the entire Book of Rut. Throughout the night there are periodical breaks for coffee and cheesecake. As dawn approaches in Yerushalayim, thousands of Jews can be seen winding their way from the orthodox quarters of Yerushalayim to the site of the ancient Temple. These Jewish people pour into the Kotel or Western Wall plaza to recite the ancient Amida prayer together. This prayer has nineteen blessings and dates back more than 2,000 years. It forms the central prayer of all prayer services [morning, afternoon, evening, Shabbat and holidays]. The young man falling from the window during Sha’ul’s drash in Acts 20:9 proves it was not uncommon to be speaking all night after Shabbat.
The Fulfilment
This to me is the best example of Y’HoVaH’s love and grace for us during this festival. I want you to picture this:
The year was approximately 30 CE, we do not know the exact year. It was a hot, still morning, early in the month of Sivan [late May or early June of our present day calsendar] when the day of Shavu’ot came that year. The large Judean sun was already high above the horizon, several hours after it had risen. There was clear blue sky above Yerushalayim. In the stillness of the mid-morning air, the Tabernacle Shakharit [morning] service could be heard at is concluded. The blast of the silver trumpet, the thunder of worshippers praying in unison, the solitary voice of the reader chanting from Yechezk’el and Havukkuk, a multitude of Jewish worshippers crowded the Temple courts. Shavu’ot is a pilgrim holiday, so many men were conspicuously visiting from other countries throughout the Middle East, Northern Africa, Europe and Asia.
Suddenly from high overhead, the roar of a violent windstorm was heard. How could this be? There were no clouds in the sky and there was no breeze. It was the wrong time of the year for a storm. The worshippers stood confused, searching the cloudless sky to find the cause of the disturbance. The sound began to change as if it were coming down from the west. Several hundred men in the outer court rushed out of the southwest gate, past the Temple guards and onto the towering steps leading down to the city below. From their high vantagepoint, they saw momentary flashes of what seemed like swirling bits of fire from one of the nearby houses below. The men started shouting and pointing toward the house. What could this wind and fire be? Could this be what they had just heard read from Yechezk’el vision and Habukkuk? Could it be that the Shekinah glory was returning to Isra’el after 600 years?
They started to push down the stairs towards the house. In a few moments they had reached the house and were pounding on the door. Had not the twelve men from inside come out, they probably would have pushed down the door. The twelve immediately began to address the barrage of excited questions from the crowd. But to the astonishment of the crowd, the twelve answered in various native languages of those within the crowd. The twelve were obviously from the Galil by their style of dress, but who had ever heard of educated Galilim. Education was centred in Yerushalayim not in K'far-Nachum. How were these uneducated Galilim be able to speak not only the languages, but to speak them with the accents as if they were their mother tongue? Many pressed for answers while others started to mock and accuse the men of drunkenness.
Word of the wind and fire had spread quickly to the teeming crowds leaving the temple service. The streets were filling fast and communication was becoming impossible. One of the twelve, Kefa, who was apparently the spokesman shouted for the crowd to follow him to the nearby plaza outside the southern entrance to the Temple. The site was a favourite place for the Rabbis to teach their students before entering the temple complex. It was one of the best locations in the temple area for addressing large crowds. The twelve walked up to the landing of the white limestone steps. By the time Kefa lifted his hands to quiet the crowd, he could see only a sea of people before him. The locals recognised these Galilim as followers of Yeshua of Natzeret, the One who had been executed on a stake almost two months earlier at Pesach.
The crowd fell silent and fixed their eyes on Kefa as he began to speak. “Men of Y’hudah and all who live in Yerushalayim, let me explain this to you; listen carefully to what I say. These men are not drunk as you suppose. It is only nine in the morning. No, this is what was spoken by the prophet Yo’el (Joel) 3:1 “After this, I will pour My Spirit on all flesh; Your sons and your daughters will prophesy.”
He was right. They themselves had witnessed the signs of wind and fire and heard these twelve miraculously sharing Scriptures in their own native dialects. Surely this was the hand of Y’HoVaH. Kefa went on to quote the Hebrew prophet concerning the coming day of YeHoVaH’s anger and warned that only those who “call upon the name of Y’HoVaH shall be saved”. This crowd of devoutly religious men remained silent.
Kefa then turned his words toward Yeshua of Natzeret, and for the next quarter of an hour he slowly, forcefully and with simple words reasoned from the prophecies of King David and Isra’el’s prophets concerning the promised Messiah. As he shared prophecy after prophecy, it became more obvious that the Scriptures had clearly and convincingly foretold HaMashiach’s death, resurrection and ascension into Heaven. How could one believe otherwise? The crowd of orthodox men was visibly moved. Kefa’s words burned within their hearts. Some had tears streaming down their cheeks. Some were slowly striking their chests with clenched fists as a sign of anguish and repentance. Others could bear it no longer and began to shout, “What should we do?” Kefa urged them to repent and pointing southward to the Pool of Shiloach, he said, “Be immersed in the name of Yeshua HaMashiach because your sins are forgiven, and you will receive the Ruach HaKodesh for the promise is for you and your household. In all some 3,000 trusted in Y’HoVaH that morning.
That is based on an eyewitness account and is recorded in Acts Chapter 2. On that Shavu’ot morning, Y’HoVaH initiated a renewed covenant with Isra’el. He foretold in Yirmeyahu (Jeremiah) 31:31 “Behold, the days are coming, says Y’HoVaH, when I will make a new covenant with the house of Isra’el and with the house of Y’hudah.”
On that morning, Y’HoVaH poured out His Ruach HaKodesh (Holy Spirit) as He foretold in Yesha’yahu (Isaiah) 59:20-21 “Then a Redeemer will come to Tziyon, to those in Ya‘akov who turn from rebellion.” So says Y’HoVaH. 21 “And as for me,” says ADONAI, “this is my covenant with them: my Spirit, who rests on you, and my words which I put in your mouth will not depart from your mouth or from the mouth of your children, or from the mouth of your children’s children, now or ever,” says Y’HoVaH.
That promise was not only for them it is also for you. Call upon the name of Y’HoVaH and you will be saved.
Photo credits: B. Monginoux / Landscape-Photo.net (cc by-nc-nd).
