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Sivan
Shavuot, the Festival of Weeks, marks the day the Torah was given to the Israelites at Mount Sinai. Bikkurim are given as offerings, as in this picture from Nahalal, Israel in 2006.
Native nameסִיוָן‎ (Hebrew)
CalendarHebrew calendar
Month number3
Number of days30
SeasonSpring (Northern Hemisphere)
Gregorian equivalentMay–June
Significant daysShavuot
← Iyar
Tammuz →

Sivan (Hebrew: סִיוָן, Modern: Sivan, Tiberian: Siwān, from Akkadian simānu, meaning "season; time") is the ninth month of the civil year and the third month of the religious year on the Hebrew calendar. It is a month of 30 days. Sivan usually falls in May–June on the Gregorian calendar.

Along with all other current, post-biblical Jewish month names, Sivan was adopted during the Babylonian captivity. In the Babylonian calendar it was named Araḫ Simanu.[1]

Holidays

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In Jewish history

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See also

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References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Sivan

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from Grokipedia

Sivan is the third month of the Hebrew calendar, counting from Nisan in the ecclesiastical reckoning, typically corresponding to late May or early June on the Gregorian calendar and comprising 30 days.
The month holds central significance in Jewish tradition as the time when the Israelites arrived at Mount Sinai and received the Torah from God on the sixth of Sivan, an event commemorated annually by the festival of Shavuot, also known as the Feast of Weeks or Pentecost.
Biblically, Sivan is referenced as the "third month" in Exodus 19:1, marking the encampment at Sinai, while its name appears explicitly in the Book of Esther 8:9, denoting the issuance of a royal decree.
Shavuot, observed on the 6th and 7th of Sivan (or 6th in Israel), celebrates not only the revelation at Sinai but also the wheat harvest and the offering of the first fruits (bikkurim) in the Temple, underscoring themes of divine instruction, agricultural bounty, and covenantal renewal.

Calendar Position and Characteristics

Numerical and Seasonal Placement

Sivan serves as the third month in the ecclesiastical Hebrew , which counts from as the first month, a sequence rooted in biblical precedent and formalized in post-Exilic Jewish tradition under Babylonian influence. This positioning places Sivan immediately after (the second month, with 29 days) and before Tammuz (the fourth month, with 29 days), with Sivan itself fixed at 30 days in length as determined by rabbinic calculations to align lunar cycles with solar years. In the , particularly in the region of ancient , Sivan corresponds to late spring transitioning into early summer, typically spanning late May to early June on the . This seasonal window follows the , which ripens earlier in spring during and , and precedes or coincides with the initial stages of the , reflecting the agricultural realities of the where grains mature progressively from to under patterns. The Hebrew calendar's intercalation mechanism—adding an extra Adar (Adar II) in seven years of a 19-year Metonic cycle—prevents drift from solar seasons, ensuring Sivan consistently precedes the height of summer and maintains synchrony with these harvest phases without reliance on contemporary astronomical observations or adjustments. This fixed arithmetic system, codified around the 4th century CE, preserves the empirical alignment of lunar months with equinoctial and agricultural markers observed historically.

Correspondence to Civil Calendars

The Hebrew month of Sivan typically spans from late May to late June in the , encompassing approximately 30 days aligned with the lunar cycle. This positioning results from the lunisolar structure of the , where months follow the moon's phases while leap months (added seven times in a 19-year ) prevent seasonal drift against the solar year of about 365.25 days. Exact Gregorian equivalents for Sivan vary yearly due to these intercalations and the calculation of the molad—the mean conjunction of the and sun, occurring roughly every 29 days, 12 hours, and 793 parts (where a part is 1/1080 of an hour). For instance, in Hebrew year 5785 (corresponding to 2024–2025 CE), Sivan 1 commences at sunset on May 27, 2025, making Sivan fall on May 28 Gregorian. In contrast, for 5786 (2025–2026 CE), Sivan 1 aligns with May 16–17, 2026, illustrating the one- to two-week fluctuation possible across non-leap years. The fixed calendar, standardized by Hillel II circa 359 CE to replace variable eyewitness sightings of the new crescent moon, incorporates four dechiyot (postponement) rules applied to (Tishri 1), which cascade forward to determine Sivan's start and avoid undesirable weekday alignments for festivals. These include deferring Tishri 1 if the molad falls after noon, on a (to prevent Hoshanah Rabbah on Sunday), (to avoid on Friday or Sunday), or if postponing to Thursday would follow a year where Hoshanah Rabbah was Friday—ensuring, for example, that (Sivan 6–7) rarely falls adjacent to in ways complicating grain offerings. Such mathematical precision supplanted earlier empirical methods, which relied on Sanhedrin-declared new moons based on ' testimonies, providing verifiable consistency despite lacking direct solar bias.

Astronomical and Agricultural Features


Sivan spans a full lunar month of 30 days in the Hebrew lunisolar calendar, beginning at the sunset following the sighting of the new moon's first crescent, which approximates the synodic month of 29.53 days. This fixed length ensures alignment with observable moon phases, from waxing crescent to the subsequent new moon, while the overall calendar intercalates months to synchronize with the solar year of approximately 365.25 days. In astronomical terms, Sivan typically commences in late May or early June on the Gregorian calendar, positioning it amid the sun's progression through the Gemini zodiac constellation in sidereal terms. Agriculturally, Sivan coincides with the maturation and of in the ancient Near Eastern climate of the , where this served as a primary staple following the earlier . ripening depends on cumulative spring rainfall and rising temperatures, with the period's diurnal heat aiding in drying and processes critical to pre-industrial farming. Empirical records from the region indicate average daytime highs of 25–27°C in late May escalating to 29–33°C by mid-June, conditions that historically supported outdoor labor-intensive harvesting without excessive humidity interference. These patterns reflect causal dependencies on Mediterranean seasonal shifts, where post-winter totals enable yields sufficient for sustaining populations through summer .

Etymology and Scriptural References

Origins of the Name

The name Sivan (סִיוָן) originates from the Akkadian term simānu, designating the third month in the Mesopotamian used by Babylonians and Assyrians, which translates to "" or "appointed time." This reflects a practical marker for the early summer period, potentially linked to agricultural or construction activities such as brick-making, as noted in Akkadian inscriptions. The adoption of Sivan into Hebrew usage occurred during the Babylonian Exile (circa 586–539 BCE), when Judean captives encountered and incorporated elements of Babylonian administrative and calendrical systems, including month names, without altering core religious observances. Prior to this period, biblical texts refer to months numerically (e.g., "third month") or via indigenous Canaanite designations like Ziv for the second month, evidencing a shift from native Semitic terminology to foreign Akkadian imports post-exile. Philological comparisons across Semitic languages confirm simānu's non-Hebrew roots: Assyrian calendars employed analogous terms for the corresponding seasonal slot, while Ugaritic (a related Northwest Semitic language) records lack direct equivalents, supporting the term's diffusion from Akkadian-speaking regions rather than indigenous Canaanite invention. This empirical assimilation counters later folk etymologies proposing Hebrew derivations, such as ties to Sinai or miracles, which lack attestation in pre-exilic sources and appear as post-hoc rationalizations.

Mentions in the Hebrew Bible

The month of Sivan receives its sole explicit mention by name in the in 8:9, where royal scribes are summoned on the twenty-third day of the third month—identified as Sivan—to draft and seal a decree permitting throughout the Persian Empire to assemble and defend themselves against assailants on the appointed day of destruction. This decree, issued under King (commonly identified with , r. 486–465 BCE), is dated to approximately 474 BCE based on the synchrony of Persian regnal years and the narrative timeline following Haman's initial edict in the twelfth month of the prior year. Pre-exilic texts, including the , reference the corresponding period as the "third month" without employing the name Sivan. Exodus 19:1 records the ' arrival at the Wilderness of Sinai "in the third month" after their from , marking the prelude to the divine revelation events described in subsequent chapters. Similarly, Leviticus 23:15–16 mandates counting seven full weeks from the day after the during the Festival of (in the first month) to determine the date of the Festival of Weeks, which aligns calendrically with the third month. The Torah's consistent use of ordinal numbering for months (e.g., "first month," "third month") rather than proper names like Sivan reflects a pre-exilic Israelite convention, with Babylonian-derived nomenclature such as Sivan entering Jewish usage only after , as evidenced by its debut in the post-exilic . This shift highlights the formalization of month names under Persian-Babylonian influence following the return from captivity in the sixth century BCE.

Religious Observances and Holidays

Rosh Chodesh Sivan

Rosh Chodesh Sivan, the sanctification of the new month of Sivan, falls on the 1st of Sivan in the Hebrew calendar and is observed primarily through liturgical enhancements in synagogue services within Orthodox Jewish tradition. These include the recitation of a partial Hallel (Psalms 113-118, omitting certain verses), the insertion of the Ya'aleh V'Yavo paragraph into the Amidah prayer, and an additional Mussaf service paralleling the daily offerings described in Numbers 28:11-15. Communities also recite Psalm 104 (known as Borchi Nafshi), emphasizing themes of divine creation and renewal, at the conclusion of weekday services. Unlike major festivals, work is permitted on Sivan, though some customs encourage women to refrain from certain labors as a minor festive observance, reflecting its status as a semi-holiday (yom tov katan). gatherings focus on these prayers without elaborate meals or added festivities, serving empirically as a communal prelude to the subsequent observances beginning on the 6th of Sivan. Historically, the declaration of , including for Sivan, relied on eyewitness testimony of the lunar crescent, as codified in the ( 2:6-8), where the would interrogate witnesses and proclaim the month's start only after verification to ensure alignment with the lunar cycle. This empirical method, requiring at least two credible witnesses, persisted until the 4th century CE, when Rabbi Hillel II instituted a fixed, mathematically calculated to standardize dates amid challenges and Roman persecution, eliminating dependence on sighting reports. The transition maintained Sivan's position as the third month from , with its new moon typically visible around late May in the .

Shavuot: Festival of the Giving of the Torah

Shavuot, designated in the as the Feast of Weeks, falls on the sixth day of Sivan, marking the culmination of a seven-week count beginning from the day after the during the festival. This period, known as the , totals fifty days, after which two loaves of leavened from the new are waved as an offering, accompanied by animal sacrifices and a on laborious work. Leviticus 23:15-21 outlines these mandates, emphasizing the agricultural 's integration with sacred assembly, while Exodus 34:22 and Deuteronomy 16:10 further identify it as a festival celebrating the . Traditionally, commemorates the revelation of the at , with the arriving in the wilderness of Sinai on the first of Sivan as recorded in Exodus 19:1, and the occurring on the sixth of the month. This association, though not explicitly biblical, receives Talmudic support in 86b, where the Sages date the giving of the Ten Commandments to the sixth of Sivan, aligning the festival with the national acceptance of divine law. Core biblical observances include a sacred with no regular work permitted, as stipulated in Numbers 28:26, and specific Temple sacrifices: two young bulls, one ram, and seven lambs as burnt offerings, plus a for , alongside and offerings. These rituals, performed historically when the Temple stood, underscored Shavuot's role in expressing gratitude for the harvest through prescribed atonement and dedication to . The presentation, or bikkurim, further tied the festival to agrarian bounty, with sheaves brought to the . Later traditions enhance these prescriptions, including all-night sessions, known as Tikkun Leil Shavuot, instituted to emulate the early pious who remained vigilant in anticipation of and to rectify the midrashic account of the oversleeping at Sinai. The custom of consuming dairy foods derives from interpretations linking the Torah's sweetness to the "land flowing with milk and honey" promised in Exodus 3:8, symbolizing spiritual nourishment amid the festival's dietary laws requiring separation from meat after receiving the commandments.

Historical Events

Biblical and Ancient Events

In the third month after departing on 15 Nisan, the reached the Wilderness of Sinai on the first day of that month, identified as 1 Sivan in the . This arrival set the stage for the covenantal events at , where the people encamped before the mountain as described in Exodus 19:2. Jewish tradition dates the revelation of the at Sinai to 6 Sivan, following a three-day period of preparation that included consecration and boundaries around the mountain. The biblical account in Exodus 19:16-20 and 20:1-17 recounts the with thunder, lightning, thick cloud, and blasts, culminating in the proclamation of the Ten Commandments from to and the assembly. This event established the foundational legal and ethical framework for the Israelite nation. Centuries later, during the Persian period, on 23 Sivan, the royal scribes recorded a decree dictated by in the name of King , authorizing throughout the empire to defend themselves against attackers on the designated date of 13 . Issued after 's intervention, this countermanded Haman's prior genocidal order, enabling organized Jewish that resulted in the defeat of their enemies and preservation of the community, as narrated in Esther 8-9. The decree's dissemination in multiple languages underscored its empire-wide scope and immediacy.

Post-Biblical and Medieval Events

In 921–922 CE, a significant dispute emerged between the Jewish authorities in and over the calculation of the , particularly the determination of the molad (conjunction) of and the rules for postponing , which indirectly affected the dating of subsequent months including Sivan. The scholar Aaron ben Meir advocated for adjustments that would advance by one day in that year, leading to divergent holiday observances between communities and potential misalignment in practices like in Sivan. Babylonian , including figures who consulted Rav Saadia Gaon, rejected these changes as deviations from established traditions, arguing they risked ; the controversy was resolved through scholarly consensus favoring the Babylonian method, standardizing the fixed used today and ensuring uniform observances. Rabbinic tradition attributes the death of King David to Shavuot, falling on 6 or 7 Sivan, as recorded in the (Chagigah 12a) and echoed in later chronicles like , which places it in the post-biblical chronological framework. This dating, while tied to a biblical figure, originates from Talmudic-era interpretations emphasizing David's lifelong devotion, with his passing symbolizing the completion of a cycle on the festival commemorating the Torah's revelation. On 20 Sivan 4931 AM (May 26, 1171 CE), 31 Jews—comprising 14 men, 17 women, and children—were burned at the stake in Blois, France, following the first recorded blood libel accusation in northern continental Europe, prompted by false claims of ritual murder amid local antisemitic tensions. Rabbeinu Tam, a leading Tosafist, responded by declaring the day a minor fast (Ta'anit Tach ve-Tat) for affected Ashkenazi communities, with circular letters disseminated to inform other congregations and institute commemorative selichot prayers, reflecting organized Jewish intercommunal response to medieval persecutions. This event underscored recurring vulnerabilities in medieval European Jewish life, distinct from earlier Talmudic contexts.

Significance and Interpretations

Theological and Symbolic Meanings

In Jewish , Sivan holds profound theological significance as the month of matan Torah, the giving of the at , commemorated during on the sixth or seventh day. This event symbolizes the divine revelation of God's law to the Jewish people, establishing an eternal covenant that binds the nation to moral and ritual observance. Traditional sources interpret this as a foundational moment of spiritual elevation, where the collective acceptance of the —"Na'aseh v'nishma" (We will do and we will hear)—represents humanity's alignment with divine will, fostering communal renewal through shared ethical commitments. Kabbalistic texts, such as the , extend this symbolism to portray the giving of the as a mystical betrothal between and , akin to a covenant where the serves as the (). In this framework, Sivan embodies the union of heaven and earth, with the people's preparation under the mountain likened to the bride's readiness, emphasizing relational fidelity over mere legalism. These interpretations, while influential in mystical thought, remain non-empirical, deriving from allegorical rather than historical or scientific verification, yet they underscore causal links between covenantal adherence and societal cohesion observed in . According to the , an early mystical work, Sivan corresponds to the tribe of Zevulun, associated with the sense of motion or walking, reflecting the tribe's biblical role in maritime commerce and sustenance through trade. This linkage highlights a pragmatic causality: Zevulun's economic provision enabled his brother Issachar's , symbolizing the interdependence of material prosperity and spiritual pursuit, countering ascetic ideals with a realistic affirmation of worldly engagement for communal support. The name Sivan, of Akkadian origin meaning "" or linked to joyful harvest times, evokes prosperity and agricultural abundance, aligning with Shavuot's themes of and gratitude for natural yields. This connotation promotes a of abundance, grounded in the empirical reality of seasonal harvests that sustained ancient agrarian societies, rather than renunciation, though etymological roots remain debated among scholars.

Debates and Alternative Views on Timing and Observance

The , a text associated with priestly traditions, prescribes a 364-day in which consistently falls on the 15th day of the third month, corresponding to a fixed regardless of lunar phases. This contrasts with the rabbinic lunar-solar calendar, where is observed on the 6th of Sivan, calculated as the 50th day after the omer offering tied to . Proponents of the solar model, including sectarians, argued for its alignment with a divinely ordained weekly cycle unmarred by intercalation, but this rigidity decoupled festivals from empirically observed lunar conjunctions and agricultural harvests, such as the barley and cycles that vary with weather and moonlight visibility rather than a perpetual solar grid. In the CE, a major controversy arose between Aaron ben Meir, a Palestinian scholar representing sighting-based traditions, and the Babylonian Gaonim, including , over molad calculations and postponement rules for , which indirectly affected Sivan's dating by altering the year's structure. Ben Meir advocated adjustments based on empirical new moon sightings to preserve older Palestinian practices, potentially shifting festivals like by a day or two, while the Gaonim defended fixed mathematical rules for moladim (conjunction times) and postponements to avoid holidays on Sundays, Tuesdays, or Wednesdays, prioritizing communal predictability across dispersed populations over variable observations prone to error or manipulation. The dispute, peaking in 921–922 CE, threatened but resolved in favor of the Babylonian system, as its arithmetic precision better ensured synchronized observance without reliance on inconsistent reports from distant witnesses. Prior to the fixed calendar's widespread adoption around the CE, Shavuot's date in Sivan could fall on the 5th, 6th, or 7th depending on variable month lengths determined by witnesses, reflecting an original emphasis on agricultural maturity over rigid numbering. Some tannaitic sources, like Rabbi Jose, place the Sinai revelation on the 7th of Sivan, suggesting a preparatory day, though the majority tradition fixed it on the 6th to align with omer counting. In contemporary denominations, adheres strictly to the 6th–7th of Sivan (two days in the for yom tov sheni), grounded in historical rabbinic consensus and textual continuity, while often observes a single day with reduced ritual emphasis, prioritizing ethical symbolism over precise calendrical fidelity. Empirical historical records and astronomical validations confirm the traditional lunar-solar dating's alignment with ancient harvest timings, without evidence supporting dilutions that detach from verifiable scriptural and observational precedents.

References

  1. https://www.chabad.org/library/article_cdo/aid/2263473/jewish/Sivan.htm
  2. https://www.ou.org/holidays/the_month_of_sivan/
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