Shavuos Questions to think about and discuss:

Questions on the naming of Shavuos:

1. What are the different names for Shavuos?
2. Why is this festival called Shavuos that either means “weeks” or “oaths”?
3. In the tefillous we call Shavuos – “Zman Matan Torahseinu” and Shavuos is known as Matan Torah. Why not call it Kabolas HaTorah and why add “the time of our Torah”?
4. Why did the rabbonon make a new name for Shavuos of “Atzeres” when we already have a few names in the Torah? Why pick the name “Atzeres”?

Questions on Shavuos being different to the other festivals:

1. Why does Shavuos not have a fixed date in the year, like all the other festivals?
2. Why is Shavuos only for one day unlike the other festivals that are for seven days?
3. Every Yom Tov has a particular mitzva associated with it. Matza on Pesach and Sukka and Arba Minim on Sukkos. Why does Shavuos not have something specific that we celebrate with?
4. In what way is the Isru Chag of Shavuos different to all those of the other festivals?
5. What is the difference between Shavuos and Simchas Torah – both seem to celebrate receiving the Torah?
6. What happened on Erev Shavuos that affects every other Yom Tov?
7. The reason for every Yom Tuv Sheini in chutz L’oretz is because we are not sure of the date in the month, if the previous month was 29 or 30 days. However, by Shavuos this doubt does not exist since it is fixed as the 50th day from Pesach. Why then is there still a Yom Tuv Sheini for Shavuos?
8. If the Torah is so spiritual, why do we not fast on Shavuos like Yom Kippur? Why are we even positively instructed to eat and drink on Shavuos (Gemora Pesochim 68b – בעצרת כ”ע מודים דבעינן נמי לכם)?
9. By the korbonous of Mussaf it always says the korban of the Soir, goat, is LiChatos. The only exception is by Shavuos (Pinchos, 28:30) where it is omitted. Why?
10. Every Yom Tov has it’s own Mishnayos – e.g. Pesochim for Pesach, Sukka for Sukkos; Yuma for Yom Kippur, etc. What is the Mishnayous for Shavuos and why?
11. Does Shavuos have seven days of tashlumim like every other Yom Tov?

Other Shavuos Questions:

1. The Torah was always destined for the Jews. How then can the Midrash say that Hashem went to first offer this very Torah to the other nations? What would have happened had they agreed to accept it?
2. In what way is the Torah different to all the other wisdoms of the world?
3. Shavuos celebrates Matan Torah that was then given with the first Luchos. Why do we celebrate this day if we no longer have these whole Luchos as they were broken by the Cheit Hoegel? We should really celebrate Shavuos on Yom Kippur when we received the second Luchos that we kept?
4. How many reasons can you think of for why we read Megillas Rus on Shavuos?
5. How did Matan Torah categorically change the Jews as people?
6. Am i obligated by the Torah to tell my son about Shavuos?
7. What does it mean that Hashem offered the Torah to the other nations of the world. Whom did He speak to?
8. What are the minhogim on Shavuos and how did they come about?
9. Matan Torah took place on day 51 from leaving Mitzrayim. Why then do we celebrate Shavuos on day 50? (Maharsha Avoda Zora 3a)
10. The Gemora (Shabbos 88b) tells us that the Malochim wanted the Torah instead of giving it to the Jews. What were they even thinking of and it is obvious from the content that it is specially for humans?
11. What lies behind the illogical acceptance of Naaseh Vinishma – to first accept to do the Torah before even hearing what it contains?
12. We almost always read Parshas Bamidbar before Shavuos (Shulchan Oruch, O.C. 428:4). Why?
13. We are told (Gemora Megilla 31b) to read the curses in Parshas Bechukosai before Shavuos. Why?
14. On Shavuos the world is judged on the fruits of the tree (Mishna Rosh Hashana 16a). How does this fit in with it being a time of receiving the Torah?
15. The Jews already agreed to accept the Torah with the words Naaseh Vinishma. Why then did they have the mountain forced upon them afterwards?
16. Rav Yosef said that if not for the Torah he would not be special. What is the significance of Rav Yosef saying this?
17. Where is there a reference to Shavuos in Parshas Bereishis?

Questions on the goyim being offered the Torah:

The Midrash (Yalkut Shemoni Remez 951) says that Hashem offered the Torah to each nation. They asked what it contained. Each one was told a different answer with a particular mitzva that they found difficult to keep. When they all refused, He offered it to the Jews who accepted with the words Naasei Vinishma.

1. Why did Hashem reply to each nation a mitzva that they would find difficult to keep? Surely this is unfair?
2. Why were the Jews only offered the Torah the last, after all the other nations?
3. The Torah was always destined from before creation for the Jews. Why then was there any offer to the other nations?
4. Why didn’t the Jews like all the other nations asked what was contained in the Torah?
5. What does it means the nations were asked. Who was?
6. Did everyone in the nation refuse or did it go to the vote and the majority said no?
7. Why didn’t the Jews simply answer “yes”. Why use the words Naasei Vinishma?

Ideas for answers:

Answers for naming of Shavuos:

1. Other names for Shavuos are Yom Habikurim (Pinchos, 28:26) after the celebration of the ripening of the first fruits. Also, Chag Hakotzir (Mishpotim, 23:16) after the wheat harvesting. These are names found in the Torah. The Rabbonon added the name Atzeres (meaning stoppage) that the Kedushas Levi learns to mean that this is where the shefa is stopped and minimised to cater for man, so that we can receive it by Matan Torah.
2. Shavuous means “weeks“. We call it so to express that Shavuos is really the climax of the work and preparation of the seven weeks of the sefira. Shavuos also means “oaths” referring to two oaths that take place on Shavuos. The oath by Hashem that He will not chose another nation besides for the Jews. The Jews also make an oath that they will not pick another god, only Hashem. (Ohr HaChaim on Shulchan Oruch O.C. 494)(This is why some people have the minhag to learn Mesechas Shavuos that has 49 dapim during the 49 days of the sefira!)
3. Kabolas Torah implies our acceptance, the receiver, while Matan Torah focuses on the giver. We realise that Torah is a present to us from Hashem. Not only did we receive the Torah but we can actually join to it and make it becomes ours. The Gemora in Kiddushin learns this from two pesukim – Torah and Torahsoi (“his Torah”, referring to the person). This was seen by Moshe who changed the very date of Matan Torah by adding on a day by himself that Hashem agreed to. This explains the calling it “Zman Matan Torahseinu” (“our Torah”).
4. The Kedushas Levi (Shavuos) points out that there are two elements to a Yom Tuv. There is the stopping from work and the doing of the special mitzva(s) linked to that festival. We usually call it after the special mitzva of the Yom Tuv. By Shavuos we only have the first element and therefore call it after this part – Atzeres meaning “stop”.

Answers on Shavuos being different to the other festivals:

1. Shavuos is about Torah that is above time. To demonstrate this, Shavuos does not have a fixed date within the time frame of the Jewish calendar. Other festivals come with their own special mitzvos. Mitzvos are done within a time frame and therefore come with fixed dates.
2. Other festivals bring special kedusha into the weekday. They celebrate a time of miracles which is where teva is overridden. This is expressed by spanning an entire week, seven days. Shavuos is different in that it is a time of Torah that brings kedusha to constantly permeate everywhere.  It is therefore throughout the year. However, to make some recognition of it we must have it some time and so pick the day when the Torah was given, but only celebrate it one day.
3. Every Yom Tov has its own special act associated with it. However, by Shavuos there is nothing besides for the Torah that is with us the whole time. In this way Shavuos is unique. This is because Torah is Above time, hence no fixed date in the calendar, and also cannot be confined to a specific act.
4. The Isru Chag of Shavuos is different to the other festivals which lasted seven days and therefore the korban Olas Reiya could be brought on Chol Hamoed. Shavuos has no Chol Hamoed and therefore if Shavuos falls on Shabbos then the “Yom Tovuach” to bring this Korban was pushed off to Isru Chag since this korban did not push aside Shabbos. (See Mishna Chagiga 2:4 and Kitzur Shulchan Oruch 103:14.)
5. The difference between Shavuos and Simchas Torah. The moshol is a present of a diamond ring. There are two stages. The first is appreciating receiving a gift that shows love and closeness from the giver. The second is when the real value of the gift becomes known. This takes time to get to know it. Shavuos is when we received a present of the Torah from Hashem. The true value of it was only known later over time resulting in the extra day of Simchas Torah.
6. The Gemora (Shabbos 129b) says to not blood let on every Erev Yom Tov because of the Yom Tov of Shavuos. On Erev Shavuos an evil spirit called Tovuach (lit. slaughter) is on hand to see if the Jews will accept the Torah, otherwise it will chas visholom slaughter them. We also see from here how Shavuos and accepting the Torah is not a one time event that happened so long ago. Rather it is a situation that replays each year. Shavuos is when we must accept again the Torah each year. With this we can answer why we say in the davening “Zman Matan Torahseinu” as opposed to “Kabbalos Torahseinu” since we are not talking about the acceptance of Torah many years ago. Each year we are given it and it is up to us to accept the Torah again.
7. The Rambam (Hilchos Kiddush Hachodesh 3:12) explains that really we should not have Yom Tov Sheini on Shavuos since it is the fiftieth day of the sefira. However, in order not to differentiate between the other festivals we do it. According to this, Yom Tov Sheini of Shavuos is the same as any other festival. The Chasham Sofer (Teshuvos O.C. 145 and Y.D. 250) says that since chazal said we should do a second day Yom Tov this means it is not because of doubt of the date. This means it was instituted as a definite day for Yom Tov and therefore is stricter than all other Yom Tov Sheini that is only done as a doubt.
8. The Beis Halevi (P’ Yisro) explains that Matan Torah is to show that the Torah addresses humans and not Malochim (like we see the arguments between them in the Gemora Shabbos 88b-89a). Angels do not eat while humans do. Perhaps we can explain that the Mesillas Yeshorim explains how the other nations, i.e. priests, deal with the world by separating themselves totally from all physicality. Judaism in contrast understands that the purpose in this world is to take the physical and direct it to unite with the spiritual. We take a cup of wine for kiddush. The acceptance of the Torah therefore comes with eating and drinking to show how the Torah teaches us how to deal with the physical correctly and elevate it to the spiritual. Torah does not simply relate and recognize the physical but comes to change and elevate it.
9. The Yerushalmi (Rosh Hashana 4:8 also brought in the commentary of Rabbeinu Chananel to Rosh Hashana 32b) brings that only by Shavuos does it omit the word “lichatos” (for the sin offering) by the korban musaf. Hashem says that since the Jews by Shavuos accepted upon themselves the yoke of the Torah it is considered as if they have never sinned!
10. The Mishnayos for Shavuos is either Bikkurim, since this is one of the names of Shavuos – Yom Habikurim (Pinchos, 28:26). The Tosfas Yom Tov in his introduction to Mishnayos Sukka says that since Shavuos does not have a particular mitzva associated with it, it’s Mishnayos is that of Beitza, that deals with the general halochos of every Yom Tov. The Lev Simcha (Gur) says that it is Mishnayos Shabbos since all opinions agree that the Torah was given on Shabbos. An allusion to this is that all the sugyas that deal with Matan Torah are found in Gemora Shabbos!
11. There seems to be an argument that is seen in the two customs of when to resume saying tachanun after Shavuos – on the 8th of Sivan (meaning no tashlumim) or the 14th (meaning yes tashlumim).

Other Shavuos answers:

1. I have a written article at length for this answer. (Contact me if you would like it.) In short, of course the Jews would always have gotten the Torah. Hashem was offering the other nations the opportunity to also join in with the Yiden in partnering Torah performance. This is why they were offered the Torah first. But they refused and now it is to be only performed by the Jews.
2. Wisdoms of the world are limited since they involve humans who are finite. Torah comes from Hashem Who is Infinite.
3. We are not necessarily celebrating the receiving of the Luchos. Rather, we are rejoicing over the Maimed Har Sinai that we remained with.
4. Here are a few reasons for reading Megillas Rus on Shavuos: 1) We see from Rus the pathway of yissurim and poverty and this is also needed in Torah (Yalkut Shemoni end of Remez 596); 2) Megillas Rus is all about Chesed and this is also seen in the Torah (Midrash Lekach Tov); 3) Megillas Rus took place at the same time of year as Shavuos; 4) the Continuation of Malchus Beis Dovid comes through Rus’s great grandson, Dovid Hamelech. Dovid was born and died on Shavuos (Sharei Teshuva 494).
5. The impact of Matan Torah on Jew is very deep. It brought him up a level, above all other people. In short, although externally all people may look the same, the big difference lies internally. Physically all people have the same form, but the Jews spiritual neshama comes from a higher source. A good place to see this difference is in the Nefesh HaChaim Shaar 1 (examples of the contrast can be seen in Chapter 4).
6. The Ramban learns in the negative mitzvos that the Rambam forgot to count, Mitzva Loi Sase 2, is (Devorim 4:9-10) do not forget Maamer Har Sinai and pass this experience and knowledge onto your children. (See also the Ramban (ibid) in his commentary.)
7. We are not talking about physical discussions but that Hashem spoke to the Angel appointed over each nation. (This is in contrast to the Jewish Nation who do not have an Angel over them but instead have Hashem Himself – see Maharsha Kesuvos 66b.)
8. I heard in the name of the Vilna Gaon a siman for the shavuos minhogim – אחרי”ת ר”ת (ה’ מנהגים של שבועות) א’קדמות ח’לב ר’ות י’רק ת’יקון. Why are they alluded to in this word, Acharis, meaning “last”?
9. There are two aspects we are celebrating on Shavuos. Shavuos as the fiftieth day and Shavuos as the day of Matan Torah. We see from here that chazal gave precedence to celebrate Shavuos on the 6th of Sivan that is the fiftieth day to remember this aspect – Shavuos is the completion of the counting of Sefiras Haomer.
10. It seems to be that the Malcohim were not asking to keep the Torah for themselves. Rather, they wanted it to not be given to man. Moshe responded to them that they should see from the Torah itself that it was addressed to mankind and therefore it was not for them to protest.
11. The illogical reply of the Jews – נעשה ונשמע, to accept before hearing is the attribute of the Angels (Gemora Shabbos 88a). Malcohim do not have free choice and act like robots. The idea here is of hisbatlus, submissiveness. The Jews realised that the giver was none other that Hashem, Creator of the world. He wants to bestow on us only goodness. Therefore whatever the Torah contains must be good, no matter the contents. This is why they accepted before knowing what it contained.
12. Parshas Bamidbar acts as a separation between Parshas Bechukosai, with the curses, and Shavuos that is a day of din on the fruits of the trees. (Biur Halacha 428:4)
15. Tosfas (Shabbos 88a) answers that in order the Jews should not back out because of the fear of seeing Maamer Har Sinai. The Maharal (Introduction to Oir Chodosh) explains that Torah must be in order for the world to exist. Therefore the giving of the Torah took place in the same form of being forced to express this idea. Rabbeinu Bechai (Yisro, 19:8) brings that the acceptance was only for the Written Torah. This is why they needed forcing to accept the Oral Torah. See Tanchuma Noach 3 that explains the difference between these two parts of the Torah.
16. Rav Yosef became ill and forgot his learning (Gemora Nedorim 41a). The Gemora (Brochos 8b) says that one should be careful with an elderly Jew who forgot his learning as he is comparable to the broken Luchos that we find were nevertheless placed in the Aron together with the second whole Luchos. The message is that Torah changes the body of a person seen with Rav Yosef. Despite the forgetting of Torah, the impact left on his body by the Torah, remained. Perhaps additionally, רב יוסף=358=משיח=נחש – we see from here that he had in him these two extremes – either the holy side of goodness represented by Moshiach, or the evil side represented by the snake. The tilt in the scales was the Torah that can convert evil to goodness. This is seen in Rav Yosef and his name.
17. See Rabbeinu Bechai (Bereishis, 4:3) who brings that the sacrifices of Kayin and hevel were brought on the fiftieth day of creation and this alludes to the sacrifices that we bring on Shavuos, the fiftieth day from leaving Mitzrayim that is like a new creation of the world with the creation of the Jewish Nation for whom the world was created for. It was a time when evil could have been uprooted…

Ideas for answers on the goyim being offered the Torah:

1. The answer is that the Torah is the antidote for the evil inclination (Gemora Kiddushin). Hashem specially chose the most difficult thing for them to illustrate that this needed rectifying and the Torah was the answer to assist them. Another idea is that when offered the Torah by Hashem, Who only wants what is good for you, you do not question the offer. If you question it, then you will get an answer that you do not like!
2. The Jews were always going to get the Torah. This is why they were left to the last. The idea of offering the other nations first was to enable them to also accept the Torah and partner in assisting the Jews total dedication to Torah. This was to be a similar relationship as the Yisocher and Zevulen partnership.
3. This is like the answer 2 above.
4. The Jews realised that if it Hashem, Who only wants our goodness, offers us then when we accept unquestioningly. The other nations failed to grasp this idea of believing that Hashem only wants to do good to us and instead thought they would decide themselves.
5. We are speaking here on a spiritual level. Each nation has it’s own Angel and they represent that nation – like a King represents his country. These malochim were asked and answered.
6. There is an explanation by R’ Avrohom Ben Avrohom the Ger who says that when the nations were asked, it was taken for a vote. The majority voted not to accept the Torah but the minority who wanted became the converts throughout the future generations.
7. The Jews appreciated the Torah and understood that a simple “yes” was not adequate. They realised that they needed to demonstrate submissiveness and not show as if they were the ones deciding whether to accept or not. This illogical answer to accept before even knowing what it contained achieved exactly that. This explains why for answering this they did not simply get one crown as a reward but got two crowns. One for acceptance and the other for this form of submissiveness.