Tag Archives: 24 Ornaments

How Many Books Are in the Torah?

In this week’s parasha, Beha’alotcha, there is a strange occurrence in the text of the Torah. The traditional way of writing Numbers 10:35-36 in a Torah scroll is with two inverted letter nuns around it:

There are a number of reasons given to explain this strange phenomenon. One answer from the Talmud (Shabbat 115b-116a) is that the nuns are there because the two verses that it surrounds make up a whole independent book of the Torah! So, the first part of Numbers, 1:1-10:34, makes up one book, then come these two verses which are a book of their own, and then the rest of Numbers, 11:1-36:13. This means that the Torah is not composed of five books, but seven books, and this is the meaning of King Solomon’s words: “Wisdom has built her house, she has hewn seven pillars.” (Proverbs 9:1) The seven books of the Torah correspond to the seven classical pillars of wisdom (which we have discussed before here).

Others hold that the nuns are there because these two verses belong earlier in the book of Numbers, but were moved here for various reasons. The Talmud does not actually say that the two verses are surrounded by nuns specifically, which led some authorities to suggest putting those nuns in actually makes a Torah scroll not kosher! This was the opinion of the Maharshal (Rabbi Shlomo Luria, 1510-1573), who stated that the inverted nuns are an entirely Kabbalistic thing, and suggested the current way of writing it isn’t exactly accurate. (See Chokhmat Shlomo on Shabbat 115b, and his Shu”t #73.)

Whatever the case, there is some beauty in saying the Torah is made up of 7 books, considering the importance of that number in Judaism. Nonetheless, everyone agrees that the Torah is a chumash made up of the Five Books of Moses, not seven. One of the earliest sources to state this is the ancient Jewish-Roman historian Josephus (37-100 CE). In Against Apion 1:8, he wrote:

For we do not have an innumerable multitude of books among us, disagreeing from and contradicting one another [as the Greeks have] but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; but as to the time from the death of Moses till the reign of Artaxerxes king of Persia [Ahashverosh], who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life.

It is true, our history has been written since Artaxerxes very particularly, but has not been esteemed of the like authority with the former by our forefathers, because there has not been an exact succession of prophets since that time; and how firmly we have given credit to these books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add anything to them, to take anything from them, or to make any change in them; but it is become natural to all Jews immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be, willingly to die for them.

Josephus explains that the first five books of the Tanakh are those written by Moses. The following 13 were composed by the prophets that followed him, until the time of Esther. The remaining four are hymns and precepts for life. Josephus explains how there are indeed more books (referring to the apocryphal ones), but they are not included in the official canon since the era of prophets had ended, and the divine nature of those additional books is uncertain. Altogether, he says the Jews have 22 books—yet today we number the Tanakh as having 24 books! How do we account for this discrepancy?

Which Books are Holy?

The standard explanation for this discrepancy is that in the time of Josephus the book of Lamentations was combined with Jeremiah (since he wrote it), and the book of Ruth was included within Judges, where it belongs chronologically. The thirteen books of the prophets were: Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, the Twelve Prophets, Ecclesiastes, Esther, Daniel, Ezra-Nehemiah, and Chronicles. The remaining four “poetic” books are Psalms, Proverbs, Job, and Shir HaShirim, the Song of Songs. Indeed, the traditional way of writing the scrolls for three of these books—Psalms, Proverbs, and Job—was unique, in two-column fashion, and with special cantillation marks. They were collectively called Sifrei Emet, “Books of Truth”, where Emet (אמת) stands for Iyov (איוב), “Job”; Mishlei (משלי), “Proverbs”; and Tehilim (תהלים), “Psalms”.

The Song of Songs was always a controversial book. Because of its explicitly sexual language, and the fact that it seemingly offers little in the way of history, prophecy, or law (at least not in its simple reading), there were those who wanted to remove it from the Tanakh. Rabbi Akiva famously defended its inclusion in Scripture, calling it the “Holy of Holies” (Yadayim 3:5). There in the Mishnah, the Sages debate the holiness of one other book: Kohelet (Ecclesiastes). This one, too, offers little in the way of history, prophecy, or law (at least in its simple reading), and of course, is quite depressing, too. The entire passage in the Mishnah is a fascinating read, and connects to our weekly parasha:

A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, “And it came to pass when the ark set forward…” (Numbers 10:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, “And it came to pass when the ark set forward”, defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet defile the hands.

Rabbi Yehudah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs does not defile the hands, for the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy, but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yochanan ben Yehoshua, the son of the father-in-law of Rabbi Akiva, said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.

The Sages use the term “defiling the hands” to refer to a sacred book. If it is truly divine, it is said to cause the hands to become spiritually “unclean”. The idea is that we should be careful to touch its holy parchment. To this day, people avoid directly touching the scroll of Torah when they go up for an aliyah, and instead use their tallit. The Mishnah states that all books of the Tanakh “defile the hands”, ie. they are all sacred. The same is true for any writing that has at least 85 letters worth of Torah. How do the Sages derive this? From that special section in our weekly parasha that is delineated by two inverted nuns. There are 85 letters in them, and they are likened to a book of their own. Therefore, any time there are 85 letters of Torah written on some parchment, that piece of parchment becomes sacred.

The Mishnah then goes on to debate whether Shir HaShirim and Kohelet “defile the hands”. Rabbi Yehuda holds that Shir HaShirim is holy, but Kohelet’s status is unclear, whereas Rabbi Yose insists that Kohelet is not holy, and the status of Shir HaShirim is unclear! Rabbi Shimon bar Yochai says that Beit Shammai considered Kohelet not holy, but Hillel considered it holy. Shimon ben Azzai confidently states that he is certain both books are holy. Rabbi Akiva is certain about Song of Songs, but suggests there may have been a dispute on Kohelet. The final word goes to Rabbi Yochanan ben Yehoshua, who concludes that the earlier Sages did debate on whether these two books should be included, and decided at the end that they should.

Considering that all of the great rabbis cited above were born after Josephus (except possibly Rabbi Akiva, who in any case was not a rabbi until much later in life), it might be that Josephus speaks of the Tanakh as having 22 books because Shir HaShirim and Kohelet were still under debate in his day. It is possible that he placed them with the other apocryphal works whose sacred status is unclear, which he briefly mentions. (In that case, Lamentations would probably be among his four books of hymns, and Ruth among his 13 prophets.) There is a certain elegance in organizing the Tanakh into 22 books, one for each letter of the divine Hebrew alphabet. Since God created the universe through these divine letters, and by using the Torah as a blueprint, and since God Himself states that were it not for His Torah He would not have created the universe to begin with (Jeremiah 33:25), having 22 books of Tanakh is fitting.

(There is a similar tradition regarding the Zohar: It is said that Rabbi Shimon bar Yochai taught 22 volumes of mysticism, one for each letter of the alphabet. All were lost except the volume on the letter zayin, hence the Zohar.)

36 for Light, 40 for Purification

Having said all that, the reality is that the Tanakh has neither 22 nor 24 texts. Ezra and Nehemiah are always combined into one, even though they are separate books with different authors. The book of Twelve Prophets, Trei Assar, is a collection of twelve “minor” prophets, short texts that were put together for convenience. If we count each of these as a separate book (since it is), we get 36 books. This is a good number because 36 represents or haganuz, the divine light of Creation which shone for 36 hours before being concealed.

Even that number is not complete, though. The book of Psalms is actually five different books (Psalms 1-41; 42-72; 73-89; 90-106; 107-150). Each has an overarching theme, and each ends with a concluding line to close the book. (This is most evident with Psalm 72, which closes Book Two with the verse “The prayers of David, son of Yishai, have ended.”) With Psalms divided into its 5 parts, the total number of books in the Tanakh comes to 40!

Forty is not without significance either. That number parallels the forty days and nights Moses spent on Sinai receiving the Torah. This is also the number of days and nights it rained during the Great Flood to purify the world, and the minimum amount of water necessary for a kosher mikveh (40 se’ah). Study of Tanakh similarly serves to purify us, and we wrote recently of the mystical meaning of the letter mem—whose value is forty—and its intrinsic connection to the Torah.

Names of God  

The text of Ana b’Koach, and the 42 Letter Name of God on the left.

Finally, if we take this week’s parasha and the Talmud into consideration, and assume the Torah has seven books, it brings our total up again to 42. This number is associated with one of the most important names of God. The Talmud (Kiddushin 71a) states that the Forty-Two Letter Name of God cannot be revealed to a person unless they are “modest, and humble, and at least middle-aged, and does not get angry, and does not get drunk, and does not insist upon his rights.” The Talmud does not state what this name is. It is generally accepted to be the initials of Ana b’Koach, which has 42 words. At least one alternate tradition is that the Name is composed of the first 42 letters of the Torah. Another is that it is made up of the Tetragrammaton, plus the milui (“letter-filling”) of the Tetragrammaton, plus the milui of that. Some say there are multiple versions of the Name, corresponding to different dimensions of Creation.

The Name of 45 Using Milui

The number 42 is significant for many other reasons. It represents the entirety of Torah, since the Written Torah begins with a letter bet (“Beresheet”), and the Oral Torah (ie. the Mishnah/Talmud) begins with the letter mem (“M’imatai”), together adding up to 42. When God told us to speak words of Torah all the time (Deuteronomy 6:4, which we recite daily in the Shema), the words used are v’dibarta bam (ודברת בם), alluding to the Written and Oral Torahs. And, of course, in Douglas Adams’ classic Hitchhiker’s Guide to the Galaxy, the number 42 is the answer to “life, the universe, and everything”.

It should be mentioned that when the Tanakh was first translated into Greek over two thousand years ago, the books of Samuel, Kings, and Chronicles were split in half. This is because while Hebrew lacks vowels, Greek doesn’t, so the translations were a lot longer than the originals. The Greek versions could not fit on standard scrolls, so they were divided in two. A whole system of numbering and citation was built around that. Eventually, that system was adopted by Jews, too, and we use it today. Although this division is seemingly non-Jewish in origin, the most likely case is that the division was instituted by Jewish scribes, as they were the ones translating the Hebrew into Greek (see Septuagint). If we maintain those divisions, the Tanakh would have 45 books!

Forty five is the gematria of Adam (אדם), and also another important Name of God in Kabbalah (יו”ד ה”א וא”ו ה”א), referred to as Shem Mah, “the Name of Forty-Five”. This is the name most associated with tikkun, man’s rectification and perfection. A person who fully rectifies themselves, ascends to the highest spiritual levels, and unites with God is said to be a complete “Adam” of Forty-Five, and is one with God’s Name of Forty-Five. This monumental task would be impossible to accomplish without study, meditation, and practice of the Tanakh and its 45 parts.

Why 24?

Despite all of the above possibilities, the Sages set the official number of Tanakh books at 24. Why this number in particular? Several weeks ago we discussed the significance of this number as it pertains to the traditional 24 ornaments of a Jewish bride. Since the Jewish people standing at Mt. Sinai were compared to a bride—with God being the groom, and the Torah being the ketubah—and a bride is to be adorned with 24 ornaments, God “adorned” us with 24 precious holy works of the Tanakh.

Another explanation is that there are 24 hours in a day. We read in the Tanakh that words of Scripture should never leave our lips, and that we should be meditating upon these holy words yomam v’lilah, “all day and night” (Joshua 1:8). This is the exact same term used in Jeremiah 33:25 (cited above) where God states that were it not for His covenant yomam v’lilah, ie. if His Torah was not observed and studied 24/7—He would “not establish the laws of Heaven and Earth.” God created this universe, with all of its natural laws and cycles, on the condition that His Torah would be diligently kept. And the most important cycle of nature for us humans, giving structure to our lives, is the daily rhythm of 24 hours. The 24 books of Tanakh appropriately parallel this.

Some scholars have pointed out another interesting parallel: in the ancient Greek world the most important text of study was Homer’s Iliad, which was generally divided into 24 books. Rabbi Burton Visotzky writes:

Much as the Greeks and Romans wrote commentary and endlessly quoted from the twenty-four books of “the divine Homer”, so the rabbis quoted and commented on the twenty-four books of the Hebrew Bible. That the number of books is the same is not a coincidence; it required the rabbis to do some creative accounting in order to show that the rabbinic canon and the Greco-Roman “canon” were libraries with the same number of volumes. (Aphrodite and the Rabbis, pg. 11)

While Visotzky suggests that the Sages wanted to make the Tanakh 24 books so that it resembles Homer’s 24 books, it might have happened the opposite way.

Jews vs. Greeks

It isn’t clear when Homer’s Iliad was first divided into 24 books. The consensus is that it wasn’t until around the 2nd century BCE. The Tanakh was first compiled by the Anshei Knesset HaGedolah, the “Men of the Great Assembly”, before this. Although we saw above that the status of a couple of books was still in debate, the overall structure of the Tanakh was set by the 2nd century BCE, and it was around that same time that the Tanakh was firstly translated into Greek.

Scholars generally like to point out how much the Jewish Sages adopted from the Greeks, yet they forget how much more was adopted by the Greeks from the Jews! This was well-known in ancient times, too. The 2nd century CE philosopher Numenius of Apamea famously admitted “What is Plato if not Moses speaking Greek?” Perhaps more than any other historian, Samuel Kurinsky shows in great depth the forgotten (and often deliberately buried) impact that the Jews had on the ancient world, including the Greek world. To offer just one example, he writes of the great Pythagoras, among the most famous of Greek philosophers:

Josephus quotes from a book by Hermippus of Smyrna in which Hermippus baldly stated that Pythagoras had plagiarized Thracian and Jewish concepts, accusing Pythagoras of the “imitation of the doctrines of the Jews and Thracians, which he transferred to his own philosophy.” Josephus then adds a pointed emphasis of his own: “For it is truly affirmed of this Pythagoras, that he took a great many of the laws of the Jews into his own philosophy.” (The Eight Day, pg. 290)

Kurinsky then refers to the ancient works of Hecataeus of Abdera, a 4th century BCE Greek historian who described the Exodus, and the leadership of Moses, “famed for his wisdom and valor”. Hecataeus goes on to state that the founders of Greece, the heroes Cadmus and Danaeus, were also part of the Israelite Exodus from Egypt! Kurinsky concludes:

Hecateus thus places the purported founder of the Hellenic culture as emerging from within a Judaic matrix. Whether Cadmus and Danaeus were fictional characters or not, they symbolize the process by which fundamental Judaic precepts arrived on the Greek scene.

Therefore, it is just as likely that the Greeks organized their Homer into 24 books to mimic the Jews’ 24 books of the Tanakh! The only good argument in favour of the Greeks doing it first is that by the end of the 4th century BCE, the Greek alphabet had been reduced to its current 24 letters. So, Homer was divided into 24 parts, one for each letter of the Greek alphabet. Maybe this is why Josephus speaks of the Tanakh in 22 parts, one for each letter of the Hebrew alphabet.

Repairing the Jewish World

A mausoleum in Yavneh believed to be the tomb of Rabban Gamliel II.

So how did 22 books of Tanakh become 24? One possible answer might lie with Rabban Gamliel II, a contemporary of Josephus. The Talmud (Bava Kamma 83a) states that the house of Rabban Gamliel was filled with 1000 students, 500 of whom studied Torah, and 500 of whom studied Greek wisdom. It seems Rabban Gamliel presided over a massive and important academy where scholars poured over these texts 24 hours of a day—half of them studying and discussing the 24 books of Homer, and half of them studying and discussing the 24 books of Tanakh. It isn’t difficult to imagine the two halves of Rabban Gamliel’s school dividing their work into an equal number of textbooks.

Rabban Gamliel lived through the destruction of the Second Temple. He was the first president of the Sanhedrin once it moved to Yavneh at the conclusion of the Great War with Rome. And this leads us to one final suggestion as to why the Sages grouped the Tanakh into 24 books.

The Talmud (Yerushalmi, Sanhedrin 53b) states: “The Jews were not exiled until they had divided into 24 sects.” As is well-known, the destruction of the Second Temple was decreed in Heaven because of sinat hinam, baseless hatred and divisiveness among the Jews. The antidote is ahavat hinam, love and unity among all Jews. Achieving this begins with the individual. Each person needs to refine themselves to the highest degree in order to love their fellow. And refinement is impossible without the Torah. As the Midrash states, the Torah and mitzvot were given in order to refine us (Beresheet Rabbah 44:1). And therefore, the antidote for Jewish divisiveness—symbolized by the number 24—is study and practice of the 24 books of the Tanakh.

The 24 Ornaments of a Bride and Tikkun Leil Shavuot

In this week’s parasha, Emor, we read the command to count the days between Pesach and Shavuot. The Torah doesn’t explicitly say why we should do this. The Zohar (III, 97b) comments on the parasha that when the Torah says to count sheva shabbatot temimot (“seven complete [or pure] weeks”) there is a hint in there that we are supposed to become tamim, “pure”.  The point is to purify ourselves over these seven weeks in preparation for the great revelation at Sinai which took place on Shavuot. The Sages always describe the Sinai Revelation as a wedding between God and His people. In fact, the Zohar compares the counting of the seven weeks to a woman’s counting of seven “clean days” following menstruation and before immersing in the mikveh, after which she can reunite with her husband.

On the next page, the Zohar goes on to describe the “wedding”, where God is the “groom” and the Jewish people are the “bride”. The Zohar alludes to an ancient teaching that a bride should be adorned with 24 ornaments on her wedding day. This actually goes back to the Garden of Eden, where God made Eve and adorned her with 24 ornaments before her marriage to Adam. The Midrash (Beresheet Rabbah 18:1) brings Scriptural proof for this, citing Ezekiel 28:13, which says:

You were in Eden, the garden of God; every precious stone was your covering: the ruby [odem], the topaz [pitdah], and the diamond [yahalom], the beryl [tarshish], the onyx [shoham], and the jasper [yashfe], the sapphire [sapir], the carbuncle [nofech], and the emerald [varkat or bareket], and gold [zahav]; the workmanship of your settings and of your sockets was in you, in the day that you were created they were prepared.

If we count the precious stones and metals in the verse, we find only ten, not 24. However, one of the minor principles of Torah interpretation is when a general statement is introduced followed by a specific list, the general statement both includes the specific list, and adds to it (כְּלַל וּפְרַט, עָשָׂה אֶת הַכְּלַל מוֹסֶפֶת לַפְּרַט). So, since the verse begins with a general statement (“every precious stone”) and then goes on to list ten precious materials, we actually learn from this that there was a total of twenty precious materials. Rabbi Shimon ben Lakish held that one should also add “every precious stone” as a special stone of its own, meaning there were eleven stones, and since we double that, we have a total of 22. Plus, the verse goes on to speak of “your settings and your sockets”, bringing us to a total of 24 ornaments!

Alternatively, there is another Scriptural verse which brings us the 24 ornaments more simply and directly (though without mentioning Eden), listing explicitly what each specific piece of jewellery was. This is Isaiah 3:17-23, which says how the daughters of Zion were adorned with

…the anklets [‘achasim], and the ribbons [shvisim], and the crescents [saharonim]; the pendants [netifot], and the bracelets [sheyrot], and the veils [ra’alot]; the headdresses [pe’erim], and the armlets [tza’adot], and the sashes [kishurim], and the corselettes [batei hanefesh], and the amulets [lehashim]; the rings [taba’ot], and the nose-rings [nizmei ha’af]; the aprons [mahalatzot], and the shawls [ma’atafot], and the hair-coverings [mitpachot], and the girdles [charitim]; and the robes [gilyonim], and the fine linen [sadinim], and the headscarves [tzenifot], and the mantles [redimim]…

A count of these brings us 21. In addition, the verse that follows speaks of perfume [bosem], a belt [chagorah], and hair curls [petigil], giving us a total of 24 ornaments.

Elijah confronts the priests on Mount Carmel

Kabbalistically, these 24 ornaments have tremendous meaning. The sefirah of Chessed, which represents love and kindness, has three inner states, each of which is made up of 24 parts. (The gematria of Chessed [חסד] is 72, and dividing that number by three gives us 24.) This is why Eliyahu poured an extra three measures of water (water being Chessed) on his altar when he went head-to-head with the idolatrous priests (see I Kings 18). The altar which he built was actually made up of precious stones, too (I Kings 18:31-32), and then he had water poured from a jug called a kad (18:34). The gematria of kad (כד) is, as we might expect, 24.

That word is the exact same used when the Torah introduces Rebecca: “And it came to pass, before [Eliezer] had done speaking, that, behold, Rebecca came out… with her jug [kadah] upon her shoulder.” (Genesis 24:15). Kabbalistically, Rebecca is the embodiment of Chessed (see Zohar I, 137a) and she graciously provides water for Eliezer and all of his camels. Eliezer realizes that she is the perfect one for Isaac, and immediately proceeds to adorn her with all kinds of jewellery: “And it came to pass, as the camels had done drinking, that the man took a golden nose-ring of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold…” (Genesis 24:22) After the marriage was arranged, Eliezer gave the soon-to-be bride even more jewellery: “And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebecca…”

If one looks carefully at these verses in Genesis 24 (not a coincidental number), and applies the classic rules of interpretation, they will find that Eliezer also brought for Rebecca 24 ornaments in preparation for her wedding! Rebecca went on to marry Isaac, and they had the purest love of all the forefathers and figures in the Torah. In fact, the first time that the Torah describes a husband loving his wife is with Isaac and Rebecca (Genesis 24:67). This is one reason why there was an old custom to adorn a Jewish bride with 24 ornaments. Alternatively, a husband may fulfil this special segulah by purchasing 24 adornments or pieces of jewellery for his wife—not necessarily all at once! (It is especially good to get white gold, since it is symbolic of Chessed, while yellow gold is the opposite, Gevurah.)

24 Ornaments of the Jewish People

If a bride is adorned with 24 ornaments, and the Jewish people were God’s “bride” at Sinai on Shavuot, what were our 24 ornaments? The Kabbalists teach us that these are the 24 books of the Tanakh! The Ba’al HaTurim (Rabbi Yakov ben Asher, 1269-1343, on Exodus 31:18) comments that every Torah scholar is adorned with these 24 books just as a bride is adorned with 24 ornaments. And this is why, the Zohar states, one should stay up all night on Shavuot and study Torah, especially the 24 books of the Tanakh (Zohar I, 8a; though in Zohar III, 98a there is an alternate suggestion to study the Oral Torah at night and the Tanakh in the day). In so doing, one is spiritually adorning himself in preparation for the wedding (as well as adorning the Shekhinah herself).

Today, it has become the norm in all synagogues and yeshivas around the world for everyone to stay up all night and learn Torah, as the Zohar instructs. This practice was initially popularized by the kabbalists of Tzfat in the 16th century. The earliest reference to a tikkun leil Shavuot, a fixed text of study for the night of Shavuot, comes from a letter of Rabbi Shlomo HaLevy Alkabetz (c. 1500-1576), most famous for composing Lecha Dodi. He was born to a Sephardic family in Thessaloniki, or Salonica (then in the Ottoman Empire, now the second largest city in Greece).

In 1533, Rabbi Yosef Karo (1488-1575) settled in Salonica (he was born in Toledo, Spain before the Expulsion), and the two became close. One Shavuot night, they stayed up together studying Torah as the Zohar states. (In addition to Tanakh, they learned a little bit of Mishnah). Suddenly, the Shekhinah filled Rabbi Karo and spoke out of his mouth! Such revelations would continue for most of his life, and are recorded in his book, Maggid Mesharim. On that Shavuot night, the Shekhinah revealed many secrets and instructions. Among other things, She instructed the pair to move to Israel. In 1535, they did so and settled in Tzfat, the centre of Jewish mysticism.

In Tzfat, the pair would meet the Ramak (Rabbi Moshe Cordovero, 1522-1570), who later married the sister of Rabbi Alkabetz. When he was twenty years old, the Ramak heard a Heavenly Voice instructing him to seek out Rabbi Alkabetz and learn Kabbalah with him. He did so, and went on to become the preeminent Kabbalist of Tzfat. He was succeeded in the position by the Arizal (Rabbi Isaac Luria, 1534-1572).

Meanwhile, Rabbi Yosef Karo (1488-1575) went on to publish the Shulchan Arukh, still the central code of Jewish Law. Interestingly, he did not write anything about a tikkun leil Shavuot in the Code. He believed that it was a practice for Jewish mystics, not for the average Jew. Nonetheless, the custom spread very quickly, first in Tzfat, then across all of Israel. When the Shelah HaKadosh (Rabbi Isaiah Horowitz, 1555-1630), who was born in Prague, moved to Israel in 1626 he wrote how all the Jews living in the Holy Land stay up all night on Shavuot. The Shelah put together a text of study of his own for the night of Shavuot. In addition to portions from the 24 books of the Tanakh, he added the first and last verse of every Mishnaic tractate, and the first and last verse of Sefer Yetzirah, along with the Zohar passage from this week’s parasha with which we began, and a recitation of the 613 mitzvot.

In the ensuing centuries, the custom spread further across the entire Jewish world. Various other tikkun texts have arisen over that time. Today, it is normal for many synagogues not to follow any tikkun at all, but simply to have lectures on different topics by multiple speakers, or to learn whatever Torah text people wish, and this is appropriate as well. Having said that, the original Kabbalistic way—as suggested in the Zohar, practiced by the early Tzfat mystics, and affixed by the Arizal—is to study specific portions from the 24 books of the Tanakh, together with mystical commentaries on them. (This is the version we used in our Tikkun Leil Shavuot, which has the proper text of study in both Hebrew and English, along with commentaries from the Zohar and Arizal.)

Rectifying Sinai and Purifying Our Souls

On a simple level, the word tikkun may refer to a “fixed” text of Torah, such as that which a ba’al kore uses to study the weekly parasha before reading it publicly in the synagogue. On a mystical level, “tikkun” refers to a spiritual rectification. When it comes to tikkun leil Shavuot, it is commonly taught that staying up all night in study is a spiritual rectification for what happened at Sinai over three millennia ago. At that time, the people had fallen asleep before God’s great revelation. Though some say they slept so that they would have energy to witness the tremendous event, others state that they were wrong to fall asleep so casually the night before the biggest day of their lives. Would a bride sleep so soundly the night before her wedding? Therefore, when we stay up all night on Shavuot, we are spiritually rectifying the mistake that the Jewish people made.

If we delve a little deeper, we might find an even greater tikkun on the night of Shavuot. The Talmud (Shabbat 146a) tells us: “When the Serpent came upon Eve, it infused in her a spiritual contamination [zuhama]. When Israel stood at Mount Sinai, the zuhama was removed.” Eve was the first to be decorated with 24 ornaments in the Garden of Eden, but then fell from grace and was spiritually contaminated. In a cosmic rectification, the Jewish people were “decorated” with 24 books of the Tanakh on Shavuot, and that impurity was removed. Each year since, we have a tremendous opportunity to cleanse ourselves of our own spiritual impurities on this special night, by immersing ourselves in the purifying words of our holy books.