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Rabbi Eliezer Melamed in his Sefer Peninei Halacha discusses this: ד – שינה בשבת לצורך ליל שבועות ההלכה מפרק הלכה יב - יום טוב שחל במוצאי שבת, סוגיה ט - דיני ערב יום טוב שחל בשבת.‏ קישור ישיר להלכה. ספר חסידים רסו: "בשבת לא יאמר אדם נישן כדי שנעשה מלאכתינו במוצאי שבת, שאסור לומר למחר אעשה, ואפילו חפץ לכתוב תורה, מפני שמראה מה שישן ונח בשבת ...


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The very article you link to answers the question! It's permissible to go to sleep on Shabbat in order to be awake after Shabbat, however, one shouldn’t say that one is doing so for that purpose. [Shemirat Shabbat KeHilchata 28:72]


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The Ramchal in Da'as Tevunos siman 158 s.v. ומה שיש לנו לדעת (p. 170 in Friedlander edition) explains that the the spiritual ability to keep the Torah is what was given to the Jewish people at Har Sinai. In the following paragraph, ותראי, he writes: ותראי כי זה מה שעשה האדון ב"ה לישראל בהר סיני, שהנה לא נתן להם שם התורה כולה במעמד ההוא, אבל הייתה הכנה ...


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The Beis HaLevi in Parshas Yisro writes: וכמו שאמרו בבבא מציעא (נט, א) ״לא בשמים היא״, רק היא כמו שמסכימים ב״ד שבזה העולם, וכו'. וזהו שאומרים ״מתן תורתנו״, ולא ״מתן תורה״, דתורתנו הפירוש שנעשית שלנו Shavuos is called the time of Matan Toraseinu - the giving of our Torah, as it is the time when the Torah became ours, and the principle of לא בשמים ...


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Torah and Sefer Torah are not the same thing. Recall the famous Medrash of the letters of the Aleph Beis coming in front of Hashem and asking that he make the world with them. At the end the letter Beis won out while Aleph was told that the Torah would be given with it. Thus the Torah starts with the Beis while the Luchos start with Aleph. Before Moshe was ...


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I think the end of the question is key. What we call the giving of the Torah is really a code word for us having an ability for a direct relationship with Hashem, in a new reality which fosters us to understand Him better, in a more open way. This way, R' Moshe Shapiro in Thursday night shiur, often cites kabbalistic seforim that the 10 Commandments ...


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The Magen Avrohom in O.C. Siman 494 s.v. איתא בזוהר brings down this custom from the Zohar, and writes that כבר נהגו רוב הלומדים לעשות כן, most people learning have accepted this custom. So the custom is sanctioned by the Zohar, dating it to either the Tannaic era or the 13th century, and the Magen Avrohom in the 17th century records that it was already ...


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In Tephichas BeDevash 24 by Rav Chiya Pontromili (a Sefardi Rav from the 19th century quoted here) writes: ואף שנהגו ישראל להיות ערים בליל שבועות אפילו שחל בשבת, מכל מקום שונה ליל שבועות מליל שבת, משום שבליל שבועות יש בו סודות גדלים, שעל ידי נדידת השינה ולימוד התורה בעשרה הנעשה באותו הלילה, מתקנים תכשיטים לכלה, וכמה מעלות טובות מפורשות בזוהר הקדוש על ...


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The Torah, itself, does not mention the exact date that the Torah is given, but this can be easily calculated by looking at the story at the beginning of Shemot ch. 20. Summary: 1st day of 3rd month (Sivan) they arrive at Mt. Sinai 2nd Sivan, Moshe goes up to mountain & G-d tells him that Israel should be a nation of priests, etc. Moses relays this to ...


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One answer is that it is juxtaposed with the giving of the Torah - but the giving of the second Tablets on Yom Kippur, not the first tablets on Shavuos. This is explained at length in several places in Chabad Chassidus. One of them is here. The Meshech Chochma says that on Shmini Atzers Zos HaBracha was read anyway. The Talmud which describes reading Zos ...


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The obvious answer is that, once it was set to be on an annual cycle, they wanted to make Devarim the Sedra immediately before Tisha B'Av, because it contains the verse that begins with "Eichah" and mentions the spies and other upsetting events, thus the cycle was built around that. For Devarim falling on the week before Tisha B'Av I can give a source, the ...



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