The Torah’s presentation of Shavuot in Emor, the parshat ha-moadim, is singular in multiple ways. In sharp contrast to other moadim, Shavuot has no name, date, or explicit goal, phenomena that triggered extensive discussion by numerous biblical commentaries (see, for example, Chizkuni, Abarbanel, Or ha-Chayim).
The subtle manner in which Shavuot is finally introduced (Vayikra 23:21) -“U-keratem be-etzem hayom hazeh mikra Kodesh yihyeh lachem…” (albeit almost as an afterthought to the details of the korban shetei halehem) commands additional attention. While every moed in Emor is depicted by the ubiquitous noun “mikra Kodesh”, only Shavuot is formulated by the verb “u-keratem” invoking the broad generic double introduction (23:2,4) - “asher tikreu otam”- of all of the moadim. The effect is to convey that Shavuot, camouflaged in all ways, is either a microcosm or the ultimate manifestation of the moadim!
Moreover, the expression “be-etzem hayom hazeh” is shared only with Yom Kippur (23:28), whose “itzumo shel yom” status reflects numerous other distinctive facets, also embedded in its formulation in Emor. The Netziv (Haamek Davar 23:21) posits that this expression is halachically consequential, that it precludes tosefet kedushah with respect to Shavuot. [R. Yeruham Fishel Perlow, in his Sefer ha-Mitzvot of R. Saadia Gaon, considers and subsequently strenuously rejects the possibility that Shavuot is excluded from tosefet kedusah.] On this basis, Netziv justifies the practice to delay initiating the tefillah of Shavuot until dark. This late medieval tradition (codified by the prime commentaries on the Shuhan Aruch, Orach Chaim 494 – the Taz with regard to tefillah, and Magen Avraham with respect to kiddush) is often attributed to the equally striking notion that the sefirah count requirement of “temimot” excludes an early initiation of Shavuot. While the Netziv emphatically dismisses the “temimot” argument, he embraces the “be-etzem hayom hazeh” theme as a source for this curious practice.
The insistence upon waiting until the actual astronomical onset of the day, whether it is rooted in “temimot” or “be-etzem hayom hazeh”, is particularly ironic and intriguing considering the enormous historical anticipation of this inimitable day of gilui Shechinah. Chazal rhapsodize about the linchpin consequentiality of this awaited day. Rashi in (Bereshit 1:31) prominently cites the celebrated midrash that “yom HA-shishi” refers to the day of mattan Torah, the telos of creation (1:1-“bereishis- bishvil ha-Torah shenikra reishit”). The midrash posits that had am Yisrael not capitalized on the significance of this day, the entirety of creation would have reset to “tohu vavohu” chaos! The Talmud (Pesachim 68b) affirms the indispensability of the day, though strikingly with respect to its human dimension - “lachem: Iy lav hai yoma kamah Yossi ika be-shuka”. The Sefer ha-Chinuch posits that this eager anticipation plays out yearly and is reflected in the purpose and halachic structure of sefirat ha-omer.
Upon reflection, however, this irony regarding the interplay of intense anticipation and actual delay, and the various phenomena surrounding Shavuot’s formulation and observance underscore two starkly divergent, but mutually necessary and enhancing principles that define the significance of Yom Mattan Torateinu, and by extension Yahadut generally. Gilui Shechinah, the telos of meaningful existence, is the ultimate manifestation of intrinsic sanctity defined by Divine palpable presence. This facet of “be-etzem hayom hazeh” and keriat mikra kodesh parallels Yom Kippur (also the day in which the second luchot were presented). At the same time, as we have previously established (see Shavuot: Celebrating Human Responsibility and Involvement in the giving and receiving of the Torah) the innovative vision and goal of human spirituality and sanctity which distinguishes and defines Yahadut and halachic life, equally emphasized Klal Yisrael’s preparation and their capacity to absorb this inimitable transcendent experience, as well as the substance of Torah (see Shabbat 88a). This accounts for the “lachem” focus of Shavuot, as noted, not as a halachic concession, but as an authentic manifestation of spiritual aspiration, of “mamlechet kohanim ve-goy Kadosh”, as Am Yisrael assuming the role of Hashem’s junior partners entrusted with responsible halachic leadership. Thus, “Iy lav hai yoma kamah Yossi ikah be-shukah”. The highest spiritual aspiration, significant halachic achievement, was enabled by the mattan Torah of Shavuot. These two themes- the inherent sanctity of the experience and day of matan Torah, and the demand for human preparation and accountability as a sine qua non to its human application, are crystallized in both “u-keratem… mikra kodesh”, as well as in “be-etzem hayom hazeh” - “temimot”.
Indeed, “U-Keratem… mikra kodesh” invokes Ramban’s (Emor 23:2) and Seforno’s (23;4) insight that the role of kiddush ha-chodesh, entrusted to beit din, is crucial in defining the moadim. This theme underscores the human partnership motif that contrasts the moadim and shabbat (also reflected in the contrast between “mekadesh ha-Shabbat” and “mekadesh Yisrael ve-hazemanim”). Yet, it is fascinating that this formulation defines and characterizes specifically Shavuot despite the fact that it is the only moed that is disconnected from kiddush ha-chodesh, as it lacks a calendar day! Nonetheless, the human trigger of Shavuot’s sanctity – the counting of 50 days from the korban ha-omer - is in many respects an even more acute expression of this very theme. It is noteworthy that Rambam (Hilchot Temidim 8:1) defines Shavuot precisely in this manner: “Beyom chamishim mi-sefirat ha-omer hu chag haShavuot ve-hu yom atzeret…” Chizkuni (23:21) argues that the Torah declined to identify a date for Shavuot lest it minimize the role or compromise the integrity of sefirat ha-omer, evidently a substantive, even a defining prerequisite for its kedushat ha-yom. In this respect, Shavuot’s version of “u-keratem…mikra Kodesh” truly embodies and characterizes its special kedushat ha-yom, alongside “be-etzem ha-yom ha-zeh”. The “temimot” factor that protects the integrity of the requisite preparation for matan and kabalat ha-Torah emerges as an essential investment in fostering and maximizing the impact of “be-etzem hayom hazeh”. The exclusion of premature sanctification and the assertion of intrinsic sanctity are demonstrated to be fundamentally complementary motifs that project the anniversary of mattan and kabalat ha-Torah as a truly extraordinary moed.