That David died on both Shavuos and Shabbos is not necessarily true. The source that David died on Shavuos can be found in Yerushalmi in Beitzah 11a (2:4) and Chagigah 12a (2:3), but in neither place does it say anything about Shabbos. The source that David died on Shabbos is Bavli Shabbos 30a-b, but they don’t say anything about Shavuos. As all of these are ...
The custom of eating dairy on Shavuos is mentioned by several ראשונים including:
רבינו אביגדור צרפתי- probably the earliest source (12th century), possible one of the בעלי התוספות
פירושים ופסקים לרבינו אביגדור הצרפתי על התורה (מהדורת הרשקוביץ, ירושלים תשנ"ו) פסקים תקצה-ח
The Kol Bo (סימן נב)
Orchos Chaim (הל' תפלת המועדים אות יג)
Although many good answers exist here already, I want to provide somewhat of a more comprehensive response (as best as I can) by putting all the answers I know of in one place.
There are three overall ways to answer the question "why do we associate Shavuos with Matan Torah if that is not how it is presented in Tanakh?" One can respond either (I) by saying ...
A large percentage of the families who are affiliated with groups with liberal Judaic practices, such as the Conservative and Reform movement, tends to become less affiliated after their children become bar/bat mitzva age. From my understanding, confirmation, although not a Jewish concept per se, seemed to be a great way of keeping the children and families ...
Rav S.R. Hirsch in the Collected Writings Vol.1 in an article entitled "The Uniqueness of the Torah" writes that the connection between Shavuos and Matan Torah is only stated in the Torah Shebaal Peh in order to teach us that someone who does not accept the Torah Shebaal Peh never has had a Kabolas Hatorah
Only Ashkenazic communities read all five megillos in a public setting over the course of the year. Sefardic and Chassidic communities generally will only read Eicha on Tisha B'av and (of course) Esther on Purim, but not the other three on the shalosh regalim.
The custom to read Ruth on Shavuos (as well as Shir Hashirim on Pesach, I think) is mentioned ...
As explained in שו"ת הריב"ש 96 and brought in Shulchan Aruch Harav there is no inherent connection between Shavuos and Mattan Torah. Shavuos doesn't happen on a fixed date, and Mattan Torah wasn't even the same number of days after Pesach as Shavuos.
However, since the fixed calendar puts Shavuos on the 6th of Sivan, which is the date of Mattan Torah (...
I live in Sydney Australia and I can say definitively that yes the custom is to stay up all night and learn on Shavuot night. I have never heard the suggestion that staying up all night is related to the time of sunrise/sunset at that time of year. I have many friends in South Africa and can say that they have the same custom as well.
My inclination is that ...
There are two main Regalim - Pesach and Sukkot. Each one has another one-day mini yom-tov without special mitzvos afterwards. They are each called an "Atzeret" since they have no special mitzvot and are a culmination of the previous holiday. 7 weeks after the beginning of Pesach is Shavuot/Atzeret, and the day after Sukkot is Shemini Atzeret.
This question was discussed ~2,000 years ago in the Talmud in Tractate Menachot folios 65b - 66a.
Multiple answers are given - with proofs from the Bible - why the "morrow after the Sabbath" refers to the 2nd day of Pessach and not to [the following] Sunday.
Here's the original. You can read this in English here.:
איתותב חגא דשבועיא דלא ...
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]
They would take out a separate Sefer Torah and read the curses, in addition to the standard weekly parshah.
Source: I heard it directly from a well-known rav, who based it on the Rambam Hil. Tefillah, 13:1-2.
Two basic answers exist to this question:
In reality, when the calendar was decided by testimony of the new moon, this phrase probably did not exist in the prayers. Maseches Sofrim 19:4 writes:
בחג שבועות אומר ביום טוב מקרא קודש הזה וביום חג השבועות הזה וערבית
שחרית ומנחה שוין בתפלות
In fact, the Ritva (to Shabbos 86b) and Rivash (Shut no. 96) imply ...
According to the Siddur HaRashash as set forth in Shaar HaKavvanot 89a(the paragraph that starts with the words זהו הסדר).
Tikun Leil Shavuot:
Genesis 1:1-Gen 2:4
Gen 50:24-Ex 1:3
That comment of Rash"i is quoting from the G'mara (Sanhedrin 86), which derives that [although the words plainly mean "do not steal"] based on the hermeneutic device called davar halamed me'inyano. The context of capital crimes in which "lo signov" appears implies that it too must be the capital crime of kidnapping. The meaning of the pasuk is therefore ...
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 ענין ...
Deuteronomy (33:2) states:
וַיֹּאמַר, ה' מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ--הוֹפִיעַ מֵהַר פָּארָן, וְאָתָה מֵרִבְבֹת קֹדֶשׁ; מִימִינוֹ, אשדת (אֵשׁ דָּת) לָמוֹ.
And he said: The LORD came from Sinai, and rose from Seir unto them; He shined forth from mount Paran, and He came from the myriads holy, at His right hand was a fiery law unto them. (...
R Eli Mansour explains here
During the times of the Beth Hamikdash, those who were unable to bring
their sacrifices on the day of Shavuot itself – which in Israel is
celebrated only on the sixth of Sivan - were allowed to do so during
the six days following Shavuot, through the twelfth of Sivan
As such some don't say Tahanun in the week after ...
Rav Yehoshua ibn Shu’ib, Rabbi Mordecai ben Abraham Benet, and the Mateh Moshe (Laws of Shavuot 690) explain that for this reason the more general word 'time' is used instead of the more precise 'day' (the term usually used to refer to a one day holiday), because it hasn't always been the exact day, but it always is in the general time frame of Matan Torah. ...
This question is discussed in Chevel Nachalato 8:13, where a number of contemporary Rabbis' approaches are presented.
R. Avigdor Nebenzahl writes that he knows of no good answer to the question, but does note some hints to the shtei halechem, such as Chabad's text of ושני שעירים לכפר as part of musaf.
R. Ya'akov Epstein suggests that there is a hesitance ...
Without knowing what this ceremony is I would say that orthodox Judaism is averse to instituting any type of ceremony unless there is a valid, orthodox source that can be seen as a precedent (usually the older the better). If for no other reason than to adopt one ceremony would open the floodgates and dilute any meaning (this is a pet peeve I have with ...
Nitei Gavriel Shavuos 29:1 note 1 mentions from Kovetz Bais Talmud that in the times of the second Bais HaMikdash they used to eat on Shavuos (לפתות מלחם ומלח (חלב. This sounds a bit like cheesecake to me.
This was the opinion of the Boethusians in the time of the second temple. This reading of the verse was rejected as it is not the interpretation of the Sages of the Mishna. The basis of the dispute is the word sabbbath - does this mean the sabbath ie. the 7th day of the week, or does it mean "week", the Boethusian interpretation would make no sense in this ...
There was a case with a group of shochtim who could not get a minyon for Shacharis on a Monday or Thursday. They were able to meet during their lunch break to have a minyon to lein.
Update: Found this reference Can the Torah be read in shul if a minyan is present after the point in the service designated for Torah reading?
One Monday there was a mess up ...
The Torah mandates "simcha" on Yom Tov. The Talmud understands "simcha" to refer to eating meat and wine. Hence, the obligation to eat meat on Yom Tov.
The exact parameters of this obligation are subject to much debate among the Poskim. The fours assumptions you quote are held by some Rabbis and rejected by others. As always, ask your LOR.
The obligation ...
The Pri Eitz Chaim writes:
והנה מה שראוי לקרות בליל שבועות, כדי להמשיך הכתר הנ"ל, הוא זה, שתקרא ג' פסוקים ראשונים, וג' אחרונים, מכל סדר וסדר, ואם נזדמן לו פרשה פתוחה מד' או ה' פסוקים, בין בתחלת הפרשה בין בסוף הפרשה, צריך לקרותה. בפרשת בראשית עד לעשות, סוף פרשת ויכולו. וכן מכל נביא ונביא, וכן של כתובים, וכבר נדפס:
(נ"א מע"ח - צריך לקרות דניאל קודם ...
According to this article about that Ekirch book, coffee was one of the reasons the custom of second-sleep ended. In this article about the history of the tikkun leil Shavuot custom (pdf), Rabbi Dr. Schein attributes coffee as one of the factors for staying up all night on Shavuot.
Also in the Schein article, however, he also attributes the custom of the ...
Shulchan Aruch (OC 560:4) states regarding the prohibition on wearing crowns after the destruction of the Temple:
וכן גזרו על עטרות חתנים, שלא להניח כלל, ושלא יניח החתן בראשו שום כליל, שנאמר: הסר המצנפת והרם העטרה (יחזקאל כא, לא); וכן גזרו על עטרות הכלה, אם היא של כסף, אבל של גדיל מותר לכלה; ודוקא לחתן וכלה, אבל בשאר כל אנשים ונשים לא גזרו.
And so ...