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約在深春，五月尾或六月初慶祝五旬節

「你們要從安息日的次日，獻禾捆為搖祭的那日算起，要滿了七個安息日。到第七個安息日的次日，共計五十天，又要將新素祭獻給耶和華。要從你們的住處取出細麵伊法十分之二，加酵，烤成兩個搖祭的餅，當作初熟之物獻給耶和華。又要將一歲、沒有殘疾的羊羔七隻、公牛犢一隻、公綿羊兩隻，和餅一同奉上。這些與同獻的素祭和奠祭要作為燔祭獻給耶和華，就是作馨香的火祭獻給耶和華。你們要獻一隻公山羊為贖罪祭，兩隻一歲的公綿羊羔為平安祭。祭司要把這些和初熟麥子做的餅一同作搖祭，在耶和華面前搖一搖；這是獻與耶和華為聖物歸給祭司的。當這日，你們要宣告聖會；甚麼勞碌的工都不可做。這在你們一切的住處作為世世代代永遠的定例。」

（利 23: 15-21）

五旬節：初熟節：猶太教及教會的誕生

聖經中五旬節（Shavuot）的意義

在希伯來文化，「名字」反映其所連繫事物的特色，歷史或含義。希伯來聖經使用四個獨立的名字來表達五旬節（希伯來文語音shah-voo-OHT，其意思是星期的複數 ”weeks”），而五旬節又名為「七七節」或「收割節」。
最普遍的 - 「七七節 ”Feast of Weeks”」：「在收割初熟麥子的時候，要守七七節。（出 34: 22）由初熟節開始，數算49天 (七個星期），在第50天就慶祝七七節。（利23: 15-16；出 34: 22; 申16: 10; 代下 8: 13）
「莊稼初熟 ”the day of first fruits”」：『七七節莊稼初熟，你們獻新素祭給耶和華的日子（民 28:26）。因為在五旬節那天，以色列人要將夏季小麥的初熟祭物帶到聖殿。這一節期標誌著夏季小麥收成的開始，就像較早前的「初熟節」標誌著春季大麥收成的開始一樣。
「收割節 “the Feast of Harvest”」的希伯來語音是yohm hah-kaht-zeer：「又要守收割節，所收的是你田間所種、勞碌得來初熟之物」（出23: 16）；根據《塔木德》和猶太史學家約瑟夫的記述，這個名字（希伯來語音譯aht-ZE-ret）的意思是「嚴肅會」。它標誌着以色列穀物收割的開始，由初熟節開始，數算49天（七個星期），在第50天就慶祝七七節（利23: 15-16）。這個節期是逾越節和為期七週春季收成的結束，因為直至秋天也沒有其他主要的猶太聖日。（見《塔木德》, Pesachim 42b）。
「五旬節 “Pentecost”」：五旬節到了，門徒都聚集在一處（徒2: 1，馬加比二書12: 32）。根據希臘語，”Pentecost” 的意思是「第五十」，如上文所提，五旬節在初熟節後第50日慶祝。

五旬節的日期

慶祝五旬節的時間，大約在深春，即五月尾或六月初慶祝，在現代希伯來曆法為西彎月6日。此外，我們也知道所獻的祭包括新素祭、素祭、奠祭、燔祭、贖罪祭、平安祭、搖祭及有關的祭物。當這日，他們要宣告聖會，甚麼勞碌的工都不可做。

五旬節的記錄

聖經中有三段經文講述怎樣守五旬節：

利未記 23:15-21及民數記28:26-31 - 描述獻祭的條例
申命記 16:9-12 - 對每一位以色列人的要求。他們要獻甘心祭，在耶和華面前歡樂，記念耶和華使他們從埃及為奴之家得釋放。

五旬節的重要

五旬節是三大聖會的節期之一（被稱為“ she-LOHSH re-gah-LEEM”）神定為「嚴肅會」（出23：14-17；申16：16；代下8：13; 參出34：22-23）。以色列人每一年要三次到聖殿朝見神，就是五旬節，逾越節，和住棚節。

它標誌著以色列穀物收割的開始。
它標誌著以色列每年的第四個節期。五旬節的倒數，由初熟節開始，數算49天（七個星期），在第50天就慶祝七七節（參利23: 15-16）。
這段時間，在過去到現今，仍被稱為“ seh-feer-AHT hah-OH-mer”，意思是“數算禾捆”，這是因數日子的禮儀，由 “ OH- mer”（希伯來語：“捆，測量”）到五旬節。

頒布律法

公元135年的巴爾．科赫巴（Bar Kochba，即「眾星之子」）起義結束後（有50座要塞和985條村莊被夷為平地，戰爭中猶太人的死亡人數超過580,000），於公元140年，猶太公會召集「烏沙」村莊的猶太人（村莊鄰近新市鎮「海法」）。
他們轉移五旬節的重點，以活化這節日︰由慶祝農作物收成轉移為與歷史事件、猶太傳統相關的節日。當猶太人成為城市人後，若五旬節純粹是農業節期，便失去它的意義了。
猶太傳統指出神將律法賜給世上列國，但只有一個國家— 以色列，接受它嚴格的要求。根據正統猶太教的傳統教導，神也在西乃山上賜下律法書予摩西，除了書面的，也有口述的。
拉比認為神在西乃山把律法書授予摩西（摩西律法）的日子，就是五旬節（見《塔木德》，Pesachim 68B）。這講法並非沒有依據的。儘管聖經從來沒有把五旬節與西乃山拉上關係，但律法是在第三個月頒布的 (On the first day of the third month)，所以正統猶太教將五旬節的重點側重在頒布律法上（出19: 1）。
因此，頒布律法確立了猶太教的誕生（古代猶太文學《安息日》86b和《禧年書》 6: 19證明了這一點）。而頒布律法就成為現代五旬節主要的中心思想。
所以五旬節被稱為（希伯來語音譯ze-mahn mah-TAHN toh-rah-TAY-noo）「頒布律法的日子」。

猶太會堂奉行的習俗

按照猶太傳統習俗，用青枝綠葉和漂亮的插花佈置裝飾會堂。在五旬節所安排的各式各樣事情，其中包括：

在藏經櫃（存放經卷之處）上，懸掛綠色繡花窗簾
為《律法書》經卷編織一些花冠
在閱讀區編織一個織滿花的帳棚

五旬節強調為一個豐收的節日，所以會堂如此佈置。根據傳統，這些佈置也提醒我們西乃山曾一度是草木茂盛的地方。

古時五旬節的誦讀經文包括以西結書1: 1-28; 3: 12; 哈巴谷書2: 20-3: 19。

自五旬節側重於律法的頒布後，出埃及記19-20章也被納入在五旬節誦讀的經文。按習俗，猶太人也會誦讀路得記，其主要原因如下：

路得的事蹟發生在春季大麥的收穫時期；而五旬節是在大麥收成結束和夏季小麥收成開始的時候。
摩押人路得很樂意接受以色列的神和祂的律例（律法書）。

許多會堂（特別是改革派猶太會堂）舉行五旬節堅信禮（為年齡較大的青少年而設，13-16歲的男孩和女孩，），讓青少年認識他們少時所學習的，並堅定他們的心志，願意委身按照摩西律法來生活。

五旬節的傳統食品

五旬節的傳統食品中，其中一個最普及的就是乳製品。拉比認為這慣例有助提醒人想起律法，因為聖經的話對人的心靈來說就像流奶與蜜。在彼得前書2: 2 — 聖經被形容為「靈奶」（神話語的奶）。

傳統食品包括：芝士蛋糕，芝士薄餅卷 — 把芝士捲在薄煎餅中，然後在煎鍋煎製而成；類似餛飩，但是呈三角形。據說餃子的三隻角子使人回想古代拉比的說法：「稱頌那位施行憐憫的神，祂透過家中排行第三的摩西（出生於米利暗和亞倫之後）於三月（即西彎月Sivan，《安息日》88a）把三方面的律法《摩西五經，先知書和聖卷》賜予三個類別組成的子民（祭司，利未人和以色列人）」。另一款是芝士餃子 “kreplach” — 細小的麵團裡面填滿了芝士，專供五旬節食用。

此外，在五旬節也有烤焗兩個哈拉餅”challah” （麵包）。這代表在聖殿獻上的那兩個有酵餅，以及在西乃山得到的那兩塊刻上律法的法板。按傳統，麵包上有一個七階的梯子設計，象徵着摩西登山接受十誡。

對信徒來說，這兩個有酵餅代表猶太人和外邦人合而為一。神正在從猶太人和外邦人中招聚一班屬祂自己的人（羅3: 2；9: 14；弗2: 12-18，3: 6；林前12: 13）。

通宵達旦研讀和討論《律法書》

在五旬節之夜，嚴守教規的猶太人會按照慣例，通宵達旦研讀和討論《律法書》。

傳統上，他們會研讀在安息日所誦讀的每段經文的首、尾節，聖經中每一卷書的首、尾節，及整本路得記。

徹夜的研讀設有小休時段，大家可以享用咖啡和芝士蛋糕。

對這習俗的起源有這樣的解釋 — 一天正午，神在西乃山顯現，正當此時，猶太人卻還在睡覺，摩西唯有走去他們的營地喚醒他們。因此，猶太人在五旬節前夕保持醒覺不眠，以表明無須喚醒他們來接受《律法書》。

《猶太人的為甚麼》”The Jewish Book of Why” 一書記述卡巴拉主義者首先提倡這種做法。他們解釋這種做法是根據一個古老的傳說︰摩西在上西乃山等待接受《律法書》時，有打雷和閃電使以色列子民保持清醒（第216頁）。

這種做法被稱為“ tee-KOON shah-voo-OHT”（希伯來語音譯），其意思是「準備（完善自己）過五旬節」。

五旬節的應驗

五旬節的應驗，就是使徒行傳2章所述「賜下聖靈」一事。（這章記載15個不同地區的代表）。

使徒行傳2章所講述的逆轉，將會在7年大災難之前發生。那時候要除去那攔阻（被認為是聖靈）（參帖後2：7）。這情況發生時，耶穌會來接新婦回家（被提）。

希伯來文之稱頌讚美神的禱文

在逾越節的第二晚，第二個逾越節晚餐數算「俄梅珥」的時候，讀出以下禱文：

bah-ROOCH ah-TAH ah-doh-NAI eh-loh-HAY-noo MEH-lech hah-oh-LAHM, ah-SHER keed-SHAH-noo beh-meets-voh-TAHV veh-tsee-VAH-noo ahl sfee-RAHT hah-OH-mer （希伯來文語音譯）

耶和華我們的神，全宇宙的王，祢是應當讚頌的，袮藉祢的誡命使我們與萬民分別出來，並且吩咐我們數算禾捆。

五旬節晚上

讀出以下禱文：

bah-ROOCH ah-TAH ah-doh-NAI eh-loh-HAY-noo MEH-lech hah-oh-LAHM, ah-SHER keed-SHAH-noo beh-meets-voh-TAHV lee-YOHT ohr leh-goh-YEEM veh-nah-TAHN lah-NOO yeh-SHOO-ah meh-shee-CHAY-noo hah-OHR lah-oh-LAHM（希伯來文語音譯）

耶和華我們的神，全宇宙的王，祢是應當讚頌的，祢藉祢的誡命使我們與萬民分別出來，並且吩咐我們作萬民（外邦人）的光，又將耶穌，我們的彌賽亞，世界的光賜給我們。

Observed typically in May or June

“You shall count seven full weeks from the day after the Sabbath, from the day that you brought the sheaf of the wave offering. You shall count fifty days to the day after the seventh Sabbath. Then you shall present a grain offering of new grain to the Lord. You shall bring from your dwelling places two loaves of bread to be waved, made of two tenths of an ephah. They shall be of fine flour, and they shall be baked with leaven, as firstfruits to the Lord. And you shall present with the bread seven lambs a year old without blemish, and one bull from the herd and two rams. They shall be a burnt offering to the Lord, with their grain offering and their drink offerings, a food offering with a pleasing aroma to the Lord. And you shall offer one male goat for a sin offering, and two male lambs a year old as a sacrifice of peace offerings. And the priest shall wave them with the bread of the firstfruits as a wave offering before the Lord, with the two lambs. They shall be holy to the Lord for the priest. And you shall make a proclamation on the same day. You shall hold a holy convocation. You shall not do any ordinary work. It is a statute forever in all your dwelling places throughout your generations”

(Leviticus 23:18-21)

Shavuot: The Feast of Firstfruits: The Birthday of Judaism and the Birthday of the Church

THE MEANING OF SHAVUOT FROM SCRIPTURE

A name in the Hebrew culture reflected the significant character, history, or meaning of that to which they were attached. Four separate names used by the Hebrew Scriptures for the feast of Shavuot (“shah-voo-OHT,” “weeks”)

Most common – Chahg hah-shah-voo-OHT “the Feast of Weeks” (Ex. 34:22; Deut. 16:10; 2 Chr. 8:13)
yohm hah-bee-koo-REEM – “the Day of Firstfruits” (Num. 28:26), since Shavuot was the day on which the firstfruit offerings of the summer wheat crop were brought to the Temple. This feast marked the beginning of the summer wheat harvest just as the earlier Feast of Firstfruits marked the beginning of the spring barley harvest.
yohm hah-kaht-zeer – “the Feast of Harvest” (Ex. 23:16), according to the Talmud and Josephus, the name is aht-ZE-ret, meaning “solemn assembly” since this feast was the conclusion of the Passover season and of the seven-week spring harvest since there are no other major Jewish holy days until the autumn (see Talmud, Pesachim 42b).
Pentecost – according to the Greek language (Acts 2:1; 2 Macc. 12:32), meaning “fiftieth,” since it was celebrated on the 50th day from the Feast of Firstfruits.

THE TIME OF SHAVUOT

Shavuot is usually celebrated in late spring, late May or early June. In the modern Hebrew calendar it’s celebrated on the 6th day of the month of Sivan.

THE RECORD OF SHAVUOT

Three Scripture passages outline the biblical observance for Shavuot:

(1) Lev. 23:15-21 and Num. 28:26-31 – Temple offerings described

(2) Deut. 16:9-12 – the requirements for individual worshippers outlined in which they were instructed to offer a freewill offering, to rejoice before the Lord, and to remember that the Lord had freed them from Egyptian bondage.

THE IMPORTANCE OF SHAVUOT

This was one of the three divinely appointed feasts (called “she-LOHSH re-gah-LEEM”) decreed by the Lord as “solemn fasts” (Ex. 23:14-17; Deut. 16:16; 2 Chr. 8:13; cf. Ex. 34:22-23) during which the Israelite men were obligated to present themselves at the Temple. Shavuot, Unleavened Bread and Tabernacles are the three.

Shavuot, like the Sabbath and many of the other feast days, was a holy convocation or rest day (Lev. 23:21; Num. 28:26). Therefore, no work was permitted.

(1) It marked the beginning of the grain harvest in Israel.

(2) It marked the countdown to the Feast of Weeks, the 4th of Israel’s annual feasts. Beginning with Firstfruits, 49 days (seven sevens) were counted, and on the 50th day, the Feast of Weeks was celebrated. See Lev. 23:15-16.

(3) This period of time was, and still is, known as “seh-feer-AHT hah-OH-mer,” meaning, “the Counting of the Omer” because of the ritual of counting the days from the “OH-mer” (Heb. “sheaf, measure”) to the Feast of Weeks.

GIVING OF TORAH

(1) After the Bar Kochba revolt ending in 135 A.D. (50 fortresses and 985 villages lay in ruins, the death toll in Jewish life from the war topped 580,000) the Sanhedrin convened in A.D. 140 in the village of Usha near the modern city of Haifa.

(2) They decided to divert the focus of Shavuot observance away from agriculture and instead associate it with a historical event to keep the holiday alive. This was also when the Jews had become an urban people, so Shavuot as a purely agricultural holiday had lost its significance.

(3) Jewish tradition states that God offered the Torah to all the nations of the world, but only one nation would accept its stringent demands – Israel. Along with the written Torah, it is taught that God also gave the oral Torah to Moses on Mount Sinai.

(4) The rabbis suggested that Shavuot was the day that the Torah (Mosaic law) was given to Moses on Mt. Sinai (see the Talmud, Pesachim 68b). This was not done arbitrarily. Although the Bible never associated Shavuot with Sinai, this theme was chosen because the giving of the law had also occurred in the 3rd month (Ex. 19:1).

(5) Thus, the idea of the giving of the Law and the birthday of Judaism quickly caught on (as evidenced in ancient Jewish literature Shabbat 86b and Jubilees 6:19) and became the dominant motif of the modern Shavuot.

(6) And so Shavuot became known as ze-mahn mah-TAHN toh-rah-TAY-noo (“the Time of the Giving of Our Law”).

OBSERVANCE IN THE SYNAGOGUE

It is customary to decorate synagogues with greenery and beautiful floral arrangements for Shavuot. Synagogues do a wide variety of things on Shavuot, among them:

(1) Some hang an embroidered green curtain over the ark (where the scrolls are stored)

(2) Some braid a crown of branches and flowers for the Torah scrolls

(3) Some weave a canopy of flowers over the reading area

The reason for all of these decorations is Shavuot’s emphasis as a harvest festival. According to tradition, these are also a reminder that Mt. Sinai was at one time covered with green trees and grass.

Ancient Scripture readings for Shavuot include Ezekiel 1:1-28; 3:12; Habakkuk 2:20-3:19.

After Shavuot was refocused to the giving of the Law, Exodus 19-20 was included in the Shavuot Scripture readings. It is also customary to read the book of Ruth for several reasons:

(1) The story of Ruth took place during the spring barley harvest; Shavuot is the celebration of the conclusion of the barley harvest and the beginning of the summer wheat harvest.

(2) Ruth the Moabitess willingly embraced the God of Israel and His Law (the Torah).

Many synagogues (especially Reform synagogues) hold Shavuot confirmation services (for older children, boys and girls, 13-16 years old) for their teenage youth to recognize their childhood studies and confirm their commitment to live according to the Mosaic Law.

TRADITIONAL FOODS EATEN

One of the most popular Shavuot traditions is eating of dairy foods. The Rabbis have suggested that this widespread practice is a reminder of the Law, since the words of Scripture are like milk and honey to the soul. 1 Peter 2:2 – Scripture is described as “the milk of the word.”

Among them are: cheesecakes, cheese blintzes — made of cheese rolled in pancakes and fried in a skillet; similar to ravioli noodles, only triangular in shape. The 3 corners of the dumplings are said to recall the statement of the ancient rabbis: “Blessed be the Merciful One who gave the threefold law [Law, Prophets, and Writings] to a people made of three classes [priests, Levites, and Israelites], through a third-born child [Moses was born after Miriam and Aaron] in the third month [Sivan]” (Shabbat 88a). Another traditional food is the cheese kreplach — dough pockets which are stuffed with cheese for Shavuot.

It is also customary to bake two loaves of challah bread on Shavuot. These represent the two loaves of bread offered in the Temple and the two tablets of the Law received on Mt. Sinai. A seven-rung ladder design is traditionally formed on the top of the loaves, symbolizing the ascent of Moses to receive the 10 Commandments.

As believers, these two loaves represent the Jews and Gentiles becoming one body. God is gathering out from Jew and Gentile, a people for Himself (Rom. 3:2; 9:14; Eph. 2:12-18, 3:6; 1 Cor. 12:13).

STAY UP ALL NIGHT

It is customary for observant Jews to stay up the entire night of Shavuot studying and discussing Torah.

Traditionally, they study the opening and closing verses of each Sabbath reading, the opening and closing verses of each book of the Bible, and the entire book of Ruth.

Throughout the night there are periodic breaks for coffee and cheesecake.

Here is an explanation of this custom – God made Himself manifest on Mt. Sinai at noon. It happened that the Jews were still asleep at the time and Moses had to go to their quarters to wake them. Therefore, Jews keep awake all of Shavuot eve to show that at present there would be no need to wake them to receive the Torah.

The Jewish Book of Why says that the kabbalists were first to introduce this practice. He says that this practice is based on an old legend stating that thunder and lightning kept the Children of Israel awake during the time Moses was on Mt. Sinai waiting to receive the Torah (p. 216).

This practice is called “tee-KOON shah-voo-OHT” (“preparing [perfecting oneself] for Shavuot”).

THE FULFILLMENT

The fulfillment of Shavuot is the giving of the Spirit in Acts 2 (15 different regions are represented in this chapter).

The reversal of Acts 2 will take place before the 7 year Tribulation when the Restrainer (believed to be the Holy Spirit) will be removed (see 2 Thess. 2:7). When this happens, Jesus will come back to take His Bride home (the Rapture).

HEBREW BLESSINGS

Counting of the Omer on the 2nd night of Passover, at the 2nd Seder

bah-ROOCH ah-TAH ah-doh-NAI eh-loh-HAY-noo MEH-lech hah-oh-LAHM, ah-SHER keed-SHAH-noo beh-meets-voh-TAHV veh-tsee-VAH-noo ahl sfee-RAHT hah-OH-mer

Blessed are You, O lord our God, King of the universe, who has set us apart by Your commandments and has commanded us concerning the counting of the sheaf.

EREV SHAVUOT

Blessed are You, O Lord our God, King of the Universe, who has set us apart by Your commandments and commanded us to be a light to the nations (Gentiles) and has given us Yeshua, our Messiah, the Light of the World.

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參考資料：

Buksbazen, Victor. The Gospel in the Feasts of Israel. Fort Washington, PA: CLC, 1954.

Fuchs, Daniel. Israel’s Holy Days In Type and Prophecy. Neptune, NJ: Loizeaux Brothers, 1985.

Howard, Kevin and Marvin Rosenthal. The Feasts of the Lord: God’s Prophetic Calendar from Calvary to the Kingdom. Nashville: Thomas Nelson, Inc., 1997.

Kasdan, Barney. God’s Appointed Times: A Practical Guide for Understanding and Celebrating the Biblical Holidays. Baltimore: Lederer Publications, 1993.

Kolatch, Rabbi Alfred J. The Jewish Book of Why. Middle Village, NY: Jonathan David Publishers, Inc., 1981.

Ritchie, John. Feasts of Jehovah. Grand Rapids: Kregel Publications, 1982.

Schauss, Hayyim. The Jewish Festivals: History & Observance. New York: Schocken Books, 1938.

Scott, Bruce. The Feasts of Israel: Seasons of the Messiah. Bellmawr, NJ: The Friends of Israel Gospel Ministry, Inc., 1997.

Shepherd, Coulson. Jewish Holy Days: Their Prophetic and Christian Significance, 4th edition. Neptune, NJ: Loizeaux Brothers, 1977 (originally published 1961).

Zimmerman, Martha. Celebrate the Feasts. Minneapolis: Bethany House Publishers, 1981.

Sources Used:

Buksbazen, Victor. The Gosel in the Feasts of Israel. Fort Washington, PA: CLC, 1954.