As Klal Yisrael approaches Zman Matan Toraseinu, the month of Sivan brings with it a rich array of halachos and minhagim that mark the elevated nature of these days. The following is a comprehensive overview, drawn from a halacha guide released by Lishkas Haposkim, the beis horaah founded by Maran Sar HaTorah Hagaon Rav Chaim Kanievsky zt”l.

The Days Prior to Shavuos

The Shabbos preceding Shavuos is the Shabbos on which Parshas Bamidbar is lained, serving as a hefsek between Shavuos — the yom hadin for the fruits of the tree — and the klalos read in Parshas Bechukosai. On this Shabbos, Av Harachamim is recited even when it is Shabbos Mevarchim, though Tzidkas’cha is omitted. On Motzaei Shabbos, Vihi Noam and V’Atah Kadosh are not said.

From Erev Rosh Chodesh Sivan through Shavuos — and according to some, until seven days after Yom Tov — the days carry an elevated character as the time of Kabbalas HaTorah, and are accompanied by special halachos.

Erev Rosh Chodesh Sivan is a time of teshuvah, tefillah, and tzedakah. Some are particular to recite Yom Kippur Katan on this Erev Rosh Chodesh, as well as the special tefillah of the Shelah Hakadosh. When Erev Rosh Chodesh falls on Shabbos, most poskim hold that the Shelah’s tefillah is recited on Shabbos, though some prefer to say it on Thursday.

Rosh Chodesh Sivan

On Rosh Chodesh Sivan, Klal Yisrael arrived at Har Sinai, and from this day we begin to rejoice with the Torah. One should accordingly begin learning the relevant halachos of Yom Tov from Rosh Chodesh.

The halachos of aveilus of sefirah continue to apply during these days, even for those whose minhag of sefirah was already completed. Music and dancing not for the sake of a mitzvah remain forbidden, and one should refrain from making a Hachnasas Sefer Torah. Weddings are likewise prohibited at least until Shloshes Yemei Hagbalah, though in a sha’as had’chak one may be lenient. Haircuts are permitted from Rosh Chodesh, though according to the Arizal one should wait until Erev Yom Tov. For children, one may be lenient from the night prior.

Yom Hameyuchas

The second of Sivan is known as “Yom Hameyuchas.” Several reasons are given for the name: It was the day on which Klal Yisrael received the commandment “V’atem Tih’yu Li Mamleches Kohanim V’Goy Kadosh,” distinguishing them as Hashem’s chosen nation; it falls between the day of arrival at Har Sinai and Shloshes Yemei Hagbalah; on this day Hashem commanded Moshe Rabbeinu to prepare the Yidden for Kabbalas HaTorah; and the following Yom Kippur falls on the same day of the week.

Shloshes Yemei Hagbalah

The third of Sivan marks the beginning of Shloshes Yemei Hagbalah. Tachanun is omitted, as is the Yehi Ratzon after krias haTorah, and Tzidkas’cha if Shabbos falls during these days. Fasting is not permitted, though Lamnatze’ach and Kel Erech Apayim before krias haTorah are recited. In principle, all the minhagim of sefirah continue to apply until Shavuos — dancing and music not for the sake of a mitzvah remain forbidden, though for a devar mitzvah such as a Hachnasas Sefer Torah or a chasunah, it is permitted.

Erev Yom Tov

On Erev Yom Tov, Lamnatze’ach is recited.

There is a widespread minhag to decorate the shul with flowers, commemorating Kabbalas HaTorah and recalling that Shavuos is the yom hadin for the fruits of the trees.

One should make every effort not to schedule medical appointments involving bloodwork on Erev Shavuos, though one may be lenient for a routine blood checkup.

Those who must say Yizkor on Yom Tov and light candles should preferably light a candle that lasts two days, so as not to require lighting another candle on Yom Tov itself.

When the second day of Yom Tov falls on Shabbos, an eruv tavshilin must be prepared before Yom Tov in order to cook on Yom Tov for Shabbos. The eruv should be consumed at shalosh seudos. Even one who does not need the eruv for cooking must still make an eruv in order to light Shabbos candles.

The Night of Yom Tov

One who slept during the day should have in mind during the brachah of Ahavas Olam at maariv to fulfill birchos haTorah, and should learn something after davening.

Women may light candles before nightfall and recite Shehecheyanu, though it is preferable to light after nightfall. Even women should not daven maariv until tzeis hakochavim. A woman who recited Shehecheyanu at hadlakas neiros should not answer amen when the brachah is recited at kiddush. If she did answer amen, she need not hear kiddush again. Marital relations are prohibited.

It is the minhag to remain awake the entire night of Shavuos and learn Torah without interruption. Several reasons are given: to rectify the fault of the Yidden who slept on the day of Kabbalas HaTorah, requiring Hashem to instruct Moshe Rabbeinu to wake them; to commemorate that the Yidden remained awake out of thirst to receive the Torah; to rectify the fact that Klal Yisrael only accepted the Torah when forced; to purify ourselves through Torah learning; and to demonstrate our accomplishments and express our desire to continue.

Some hold that the learning on leil Shavuos must be through yegiyas haTorah, while others have the minhag to recite Tikkun Leil Shavuos.

The Day of Shavuos

Al pi kabbalah, one should immerse in the mikvah shortly before alos hashachar, even if one intends to daven later. After tevilah — and even if one only used the facilities — after washing one’s hands, one may recite the brachos of Al Netilas Yadayim and Asher Yatzar himself.

Regarding one who wishes to continue learning after alos hashachar: some hold that he must wash his hands immediately, while others say he should not interrupt his learning and may wash his hands when he finishes, before davening.

One must hear the brachos of Elokai Neshamah, Birchos haTorah, and Hama’avir Sheinah from someone who slept during the night. A bachur must also be yotzei the brachah of tzitzis from one making the brachah on a tallis.

A man should not be yotzei birchos haTorah from a woman, as it is not certain that women are obligated to recite the brachos min haTorah.

One who cannot find someone to be motzi him birchos haTorah should have in mind during Ahavas Olam or Ahavah Rabbah to fulfill the obligation, and should learn immediately after krias Shema or Shemoneh Esrei. However, if he slept on Erev Yom Tov and did not have anything in mind during the previous Ahavas Olam, he may recite birchos haTorah himself.

For the remaining brachos, one who has no one to be motzi him may rely on the opinions permitting him to recite them himself.

There is a machlokes haposkim whether one may recite a brachah on his tzitzis when worn at night. One should therefore have his tallis katan in mind when reciting the brachah on his tallis. One who does not wear a tallis should hear the brachah from one who does. One should be careful not to recite the brachah of tzitzis before the time of mishe’yakir.

One who goes to sleep before davening should be careful to recite krias Shema before sleeping, in case he oversleeps and misses the zemanim. One who intends to sleep before davening may continue learning after alos hashachar without reciting birchos haTorah, and may recite all of birchos hashachar himself upon waking.

One should daven with great kavanah during the brachah of Ahavah Rabbah. Some say this is an eis ratzon with the power to open one’s heart and eyes to understanding Torah, especially on Shavuos.

After the Sefer Torah is placed on the bimah at krias haTorah, the mantel is removed and placed on top of the Sefer Torah, the kohen is called up, and Akdamus is then recited.

During the laining of the Aseres Hadibros, the entire kahal must stand to commemorate Matan Torah. The kriah is conducted with the ta’am elyon.

One should not protest those who dance on Shavuos, as dancing on Shavuos is a way of expressing kavod haTorah.

The Minhag to Eat Dairy

Many have the minhag to consume dairy foods after davening. Numerous reasons are given: milk was forbidden as eiver min hachai prior to Matan Torah and was permitted upon receiving the Torah; when Klal Yisrael received the Torah and learned the halachos of shechitah, they could not prepare meat as it was Shabbos, and therefore ate only dairy for the duration of Yom Tov; to commemorate the shtei halechem by eating two separate meals, since one cannot eat milk and meat at the same meal and must wash twice; because milk symbolizes the transformation from middas hadin to middas harachamim, paralleling the seven weeks of purification before Kabbalas HaTorah; to demonstrate that through the Torah Klal Yisrael was elevated above the malachim — since Avraham Avinu served the malachim milk and meat together, we express our superiority by not eating them together; and to celebrate the completion of sefiras ha’omer, with a dairy meal distinguishing it from the seudos of Yom Tov itself.

In essence of the halachah, one may eat meat directly after milk if he eats a parve food to clean his mouth, washes out his mouth, and washes his hands. However, some have the minhag to wait a half hour before consuming meat. Those who wait may be lenient regarding washing out the mouth.

If one washed netilas yadayim for a dairy bread meal, it is prohibited to consume meat during that same meal. One must bentch, clean the table from dairy, wash out his mouth and hands or wait a half hour, and only then begin a new meal with meat. Some are lenient with this halachah on Shavuos.

Dairy baked goods must be shaped differently from regular baked goods, so as not to confuse them with parve items.

The Days Following Yom Tov

One may not fast on Isru Chag, and Tachanun is not recited. Some have the minhag to eat and drink more than usual on Isru Chag. Some do not say Tachanun until the thirteenth of Sivan, as those days are part of the shivah yemei tashlumin.