1. Introduction: The Timeline of Matan Torah in Chumash and Gemara
This class was given on the first day of Shavuos, between Mincha and Ma’ariv, as a continuation of our study of the Gemara—Talmudic discussion—and the Chumash—the Five Books of Moshe—specifically in Parshas Yisro. We focused on the narrative describing the events leading up to Matan Torah—the giving of the Torah—and how these events are presented in both the simple reading of the verses (pshuto shel mikra) and in the sugyah (topic) in Meseches Shabbos. The Torah begins its account with “bechodesh ha-shlishi”—in the third month after Bnei Yisroel left Mitzrayim. Since they left in Nisan, which is always called chodesh ha-rishon, this means that we are now in Sivan, the third month.2. The Sequence of Events According to Chumash and Rashi
The Torah states that Bnei Yisroel arrived at Har Sinai on “this day,” which, according to the Gemara, refers to Rosh Chodesh Sivan—the first day of Sivan. Rashi, following his approach to explain the literal meaning (pshuto shel mikra), clarifies that on this first day, Hashem did not say anything to Bnei Yisroel. This is because they were tired from their journey, so Moshe Rabbeinu allowed them to rest. On the second day (Beis Sivan), Moshe ascended Har Sinai, where Hashem instructed him to speak first to the women and then to the men, relaying Hashem’s words about becoming a chosen nation if they accept His covenant. Moshe then descended and conveyed these words to the elders and all Bnei Yisroel, who responded with “na’aseh”—we will do whatever Hashem commands. This entire exchange took place on the second day. On the third day (Gimel Sivan), Moshe returned to Hashem with Bnei Yisroel’s response.3. The Problematic Pasuk: Double Reporting by Moshe Rabbeinu
At this point, a textual difficulty arises: after Moshe reports Bnei Yisroel’s answer (“na’aseh”) to Hashem, Hashem tells him He will appear in a thick cloud so that everyone will hear Him speaking with Moshe. Yet again, it says “vayaged Moshe divrei ha’am el Hashem”—Moshe told Hashem the people’s words. The Gemara in Shabbos asks: what new message is Moshe bringing? He already reported their response earlier. The Gemara brings two opinions: - The first opinion says that although it appears later in the text, at this point Hashem actually gave additional instructions—specifically about prishah—separation from their wives—and hagbolah—setting boundaries around Har Sinai. These commandments are recorded later but were actually given now. - According to this view, when Moshe comes down on Tuesday (the third day), he relays these new mitzvos to Bnei Yisroel, who accept them. The next time Moshe reports back (“vayaged Moshe divrei ha’am el Hashem”), it is already Wednesday (the fourth day), and he is reporting their acceptance of these mitzvos.4. Alternative Opinion: Both Reports Refer to One Event
The second opinion in the Gemara suggests that both phrases—“vayoshev Moshe divrei ha’am el Hashem” and “vayaged Moshe divrei ha’am el Hashem”—refer to one event on the third day. Why does it use two expressions? The Gemara explains that one refers to rewards for keeping mitzvos and one refers to punishments for transgressing them—either way you interpret which is which. Accordingly, both reports happen on Gimel Sivan (the third day). On Wednesday (the fourth day), Moshe ascends again and receives further instructions about prishah and hagbolah. This interpretation also faces difficulties when reading simply through the verses, as it seems like two separate events.5. Rashi’s Approach: A Straightforward Chronology
Rashi chooses a more straightforward approach: when Hashem tells Moshe He will speak only with him while Bnei Yisroel listen, there is an implied missing detail—the people objected and said they wanted to hear directly from Hashem Himself. Thus, when “vayaged Moshe divrei ha’am el Hashem” appears, it refers to Wednesday (the fourth day), when Moshe reports back that Bnei Yisroel want direct communication from Hashem. Hashem then instructs them regarding both prishah—separation for holiness—and possibly also hagbolah, since hearing directly from Hashem requires extra sanctity and boundaries around Har Sinai. According to Rashi’s reading, all events flow naturally in order through these days.6. When Was Matan Torah? Dispute Between Rabbi Yosei and Chachamim
According to Rashi (following Rabbi Yosei), after these preparations there was an additional delay: instead of just two days of separation as commanded by Hashem, Moshe Rabbeinu added a third day based on his understanding of how “u’kidashtam hayom u’machar"—sanctify today and tomorrow—should be interpreted (since one of those days lacked a night). Therefore, Matan Torah occurred on Zayin Sivan—the seventh of Sivan—according to Rabbi Yosei. However, according to the Chachamim (Sages), as brought by Rashi as well as ruled by the Alter Rebbe in Shulchan Aruch, Matan Torah was given on Vav Sivan—the sixth of Sivan—which is why we call Shavuos “Zman Matan Toraseinu"—the time of giving our Torah—on that date.7. Halachic Implications: Which Day Do We Celebrate?
The Gemara concludes that everyone agrees Matan Torah was given on Shabbos; what differs is whether Shabbos fell out on Vav or Zayin Sivan: - According to Rabbi Yosei: Shabbos was Zayin Sivan. - According to Chachamim: Shabbos was Vav Sivan. Halachically we follow Chachamim—that Matan Torah was given on Vav Sivan—and therefore we celebrate Shavuos as Zman Matan Toraseinu on that date every year. Even though historically Nisan and Iyar could have varied lengths causing Shavuos sometimes to fall on different dates (fifth, sixth or seventh), our fixed calendar ensures it always falls out on Vav Sivan. There remains an interesting halachic tension: regarding laws such as ritual purity (Tumah v’Tahara) connected with marital relations before Matan Torah (Pilates Shechvas Zera) we seem to follow Rabbi Yosei’s view requiring three full days’ separation—but for dating Shavuos itself we follow Chachamim.8. Reconciling Historical Chronology With Halacha Today
The Alter Rebbe addresses another issue: if Bnei Yisroel left Egypt on Thursday (as per most opinions) and Matan Torah was 52 days later (since counting starts from after Pesach), then historically there may be a discrepancy between when Shavuos falls by counting days versus by date-of-the-month. Nevertheless, since Matan Torah occurred on Vav Sivan according to halacha—and our calendar fixes Shavuos always for Vav Sivan—we mark Zman Matan Toraseinu accordingly. Even though some authorities like Maggid Avraham rule like Rabbi Yosei regarding certain laws or customs for second-day Yom Tov outside Eretz Yisrael (dinei yom tov sheini shel galuyos)—halacha follows Chachamim for dating Shavuos itself. Finally, even though there are variant traditions about whether Bnei Yisroel left Egypt on Thursday or Friday (as discussed in Gemara based on different braysas), Alter Rebbe rules clearly for Thursday departure aligning with our current practice for dating Shavuos as Zman Matan Toraseinu. There is much more depth here but this overview gives clarity about how pshat in Chumash aligns—or diverges—from sugyas in Gemara regarding exactly when Matan Torah took place and how we commemorate it today.