This Newsletter is dedicated to Shavuot - the story and the traditions.
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Shavuot is the Hebrew word for “weeks” and refers to the Jewish festival marking the giving of the Torah at Mount Sinai, which occurs seven weeks after Passover. Shavuot, like many other Jewish holidays, began as an ancient agricultural festival that marked the end of the spring barley harvest and the beginning of the summer wheat
harvest. In ancient times, Shavuot was a pilgrimage festival during which Israelites brought crop offerings to the Temple in Jerusalem. Today, it is a celebration of Torah, education, and actively choosing to participate in Jewish life.
Shavuot, known as the Festival of the Giving of the Torah, is reflected in the Bible, which recounts how, after the Exodus from Egypt, the Children of Israel proceeded to Mount Sinai in the desert.
Moses ascended the mountain to meet God, who gave him the Ten Commandments, which were written on two tablets to be delivered to the Children of Israel.
According to the Torah, it took precisely 49 days, or seven weeks, for the ancient Israelites to travel from Egypt to the foot of Mount Sinai. The Torah commands: "And you shall proclaim that day (the 50th day) to be a holy convocation!" (Leviticus 23:21). The name Shavuot,
"Weeks," symbolizes the completion of this seven-week journey. The rabbis tightened this connection by associating Shavuot with Moses’ receiving the Torah from God atop Mount Sinai.
Shavuot also is a harvest holiday. In the time of the Temple, the ancient Israelites brought their first fruits to the Temple to offer to God at Shavuot. Along with Sukkot and Passover, it is one of the Shalosh Regalim (Three
Pilgrimage Festivals), during which people gathered in Jerusalem with their agricultural offerings.
Shavuot is known by several names: Chag Hashavuot (the Festival of Weeks), Chag Habikkurim (the Feast of the First Fruits), and Chag Hakatzir (the Festival of Reaping). Ashkenazi Jews may pronounce and write the name of the holiday as
Shavuos.
Shavuot - the festival of weeks
Shavuot, the Festival of Weeks, is the second of the three major festivals with both historical and agricultural significance (the other two are Passover and Sukkot). Agriculturally, it commemorates the time when the first fruits were harvested and brought to the Temple, and is known as Hag ha-Bikkurim (the Festival of the First Fruits). Historically, it celebrates the giving of the Torah at Mount Sinai, and is also known as Hag Matan Torateinu
(the Festival of the Giving of Our Torah).
The period from Passover to Shavuot is a time of great anticipation. We count each of the days from the second day of Passover to the day before Shavuot, 49 days or 7 full weeks, hence the name of the festival. See The Counting of the Omer. Shavuot is also sometimes known as Pentecost, because it falls on the 50th day. The counting reminds us of the important connection between Passover and Shavuot: Passover freed us physically from
bondage, but the giving of the Torah on Shavuot redeemed us spiritually from our bondage to idolatry and immorality.
It is noteworthy that the holiday is called the time of the giving of the Torah, rather than the time of the receiving of the Torah. The sages point out that we are constantly in the process of receiving the Torah, that we receive it every day, but it was first given at this time. Thus it is the giving, not the receiving, that makes this holiday significant.
Shavuot
is not tied to a particular calendar date, but to a counting from Passover. Because the length of the months used to be variable, determined by observation (see Jewish Calendar), and there are two new moons between Passover and Shavuot, Shavuot could occur on the 5th or 6th of Sivan. However, now that we have a mathematically determined calendar, and the months between Passover and Shavuot do not change length on the mathematical calendar, Shavuot is always on the 6th of Sivan (the 6th and 7th
outside of Israel. See Extra Day of Holidays.)
It is customary to stay up the entire first night of Shavuot and study Torah, then pray as early as possible in the morning.
It is customary to eat a dairy meal at least once during Shavuot. There are varying opinions as to why this is done. Some say it is a reminder of the promise regarding the land of Israel, a land flowing with "milk and honey." According to another view, it is because our ancestors had just received the
Torah (and the dietary laws therein), and did not have both meat and dairy dishes available. See Separation of Meat and Dairy.
The book of Ruth is read at this time. Again, there are varying reasons given for this custom, and none seems to be definitive.
from Wikipedia (the picture Naomi entreating Ruth and Orpah to return to the land of Moab by William Blake, 1795)
The full title in Hebrew is named after a young woman of Moab, the great-grandmother of David and, according to the Christian tradition, an ancestress of Jesus: Megillat Ruth, or "the scroll of Ruth", which places the book as one of the Five Megillot. Goswell argues that while Naomi is the central character of the book,
Ruth is the main character, and so the book "can be considered aptly named." The other Biblical books bearing the name of women are the Book of Esther and the Book of Judith (except among Jews and most Protestants, who exclude the Book of Judith as apocryphal).
During the time of the Judges when there was a famine, an Israelite family from Bethlehem—Elimelech, his wife Naomi, and their sons Mahlon and Chilion—emigrate to the nearby country of Moab. Elimelech dies, and the sons marry two
Moabite women: Mahlon marries Ruth and Chilion marries Orpah.
The two sons of Naomi then die themselves. Naomi decides to return to Bethlehem. She tells her daughters-in-law to return to their own mothers, and remarry. Orpah reluctantly leaves; however, Ruth says, "Entreat me not to leave you, or to turn back from following you; For wherever you go, I will go; And wherever you lodge, I will lodge; Your people shall be my people, and your God, my God. Where you die, I will die, and there
will I be buried. The LORD do so to me, and more also, if anything but death parts you and me." (Ruth 1:16–17 NKJV)
The two women return to Bethlehem. It is the time of the barley harvest, and in order to support her mother-in-law and herself, Ruth goes to the fields to glean. The field she goes to belongs to a man named Boaz, who is kind to her because he has heard of her loyalty to her mother-in-law. Ruth tells her mother-in-law of Boaz's kindness, and she gleans in his field through
the remainder of the harvest season.
Boaz is a close relative of Naomi's husband's family. He is therefore obliged by the Levirate law to marry Mahlon's widow, Ruth, in order to carry on his family line. Naomi sends Ruth to the threshing floor at night and tells her to "uncover the feet" of the sleeping Boaz. Ruth does so; Boaz awakes and asks,"Who are you?" Ruth identifies herself, then asks Boaz to spread his cloak over her. The phrase "spread your cloak" was a woman's way of asking for
marriage. For a man to spread his cloak over a woman showed acquisition of that woman. Boaz states he is willing to "redeem" Ruth via marriage, but informs Ruth that there is another male relative who has the first right of redemption.
The next morning, Boaz discusses the issue with the other male relative, Ploni Almoni ("so-and-so") before the town elders. The other male relative is unwilling to jeopardize the inheritance of his own estate by marrying Ruth, and so relinquishes his right
of redemption, thus allowing Boaz to marry Ruth. They transfer the property and redeem it by the nearer kinsman taking off his sandal and handing it over to Boaz. (Ruth 4:7-18)
Boaz and Ruth get married and have a son named Obed (who by Levirate customs is also considered a son or heir to Elimelech (and thus Naomi). In the genealogy which concludes the story, it is pointed out that Obed is the descendant of Perez the son of Judah, and the grandfather of David.
The meaning of the color white is purity, innocence, wholeness and completion
White is color at its most complete and pure, the color of perfection. The color meaning of white is purity, innocence, wholeness
and completion.
In color psychology white is the color of new beginnings, wiping the slate clean, so to speak. It is the blank canvas waiting to be written upon. While white isn't stimulating to the senses, it opens the way for the creation of anything the mind can conceive.
White contains an equal balance of all the colors of the spectrum, representing both the positive and negative aspects of all colors. Its
basic feature is equality, implying fairness and impartiality, neutrality and independence. It is interesting to note that babies come into the world with a perfect balance of white, ready to imprint their lives with all the colors of the spectrum (hopefully!) from all their life experiences.
White is totally reflective, awakening openness, growth and creativity. You can't hide behind it as it amplifies everything in its
way.
The color white is cleanliness personified, the ultimate in purity!! This is why it is traditionally worn by western brides, and the reason why doctors wear white jackets.
White is a color of protection and encouragement, offering a sense of peace and calm, comfort and hope, helping alleviate emotional upsets. It creates a sense of order and efficiency, a great help if you need to declutter your
life.
White offers an inner cleansing and purifying of your thoughts, emotions and, ultimately, your spirit, refreshing and strengthening your entire energy system.
While there are very few negative connotations to white, particularly in western culture, too much white can be cold, isolating and empty. It implies a feeling of sterility, detachment and disinterest, providing little stimulation for the
senses.
Many people use white as a recall of their youth and innocence. It reminds them of a time when their lives were easier and less complicated.
White is used in many medical practices such as dental surgeries and doctors' rooms as an indication of cleanliness and efficiency; however it also can give the feeling of sterility and coldness of emotions and may lead patients to think the doctor or dentist won't
relate to them on an emotional and personal level. It can be too clinical and sterile.
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