The Minhagim of From Members of the Graduate Program of Advanced Talmudic Studies at Stern College for Women

Where Are All sitting in a sukkah, no blowing of the the beginning of the barley harvest, the Mitzvot on shofar — absolutely nothing marks Shavuot only celebrates the wheat Shavuot? Shavuot as a unique holiday from the harvest, reflected in the korban of the halachic perspective of the Shulchan Shtei HaLechem, which was brought Rachel Weber Leshaw Aruch. The Rema, in 494:3, adds on Shavuot (Shmot 23:16). Here we f you open up a Shulchan some Shavuot-specific details in the start to understand our feeling a lack Aruch to find the halachot of form of customs — but not halachot of mitzvot on Shavuot; the mitzvot Shavuot, you’ll probably spend — which were common in his day. that we perform on other holidays are Ia few minutes flipping pages with a These include spreading out grass in predicated upon the commemoration perplexed look on your face. Where shuls and houses, and eating dairy of significant historical events, and not is the section called Hilchot Shavuot? foods. Many of the other common solely upon agricultural timekeeping. Shouldn’t it be immediately after hallmarks of Shavuot are also customs, The commandments to sit in a sukkah Hilchot Pesach? Or before Hilchot including staying up all night to learn, or to eat matzah are mitzvot whose Tisha B’av? But in fact, Hilchot Shavuot reading Megillat Rut, and reciting function is to recall the historical does not appear in any of those places, Akdamot. To wit, the majority of our experience they echo; Shavuot, which because Hilchot Shavuot does not have contemporary celebration of Shavuot is not as directly tied to a historical its own section in the Shulchan Aruch. is really made up of minhagim, event, lacks a comparable thematic Instead, the last siman (chapter) of customs, as opposed to halachot. mitzvah. Hilchot Pesach is called Seder Tefillat What is responsible for this oddity? And yet the agricultural celebration Chag Hashavuot, and it contains just Where are the missing mitzvot of of the wheat harvest is ultimately three short seifim, or sentences. The Shavuot? Why are there so many less associated with Shavuot than Shulchan Aruch simply lists what the minhagim? What makes this holiday a particular historical event — the order of davening is for Shavuot, different from all others? giving of the Torah at Har Sinai. and which Torah portions are read, The first thing that separates Shavuot Even though the Torah never gives followed by the prohibition of fasting from Pesach in the Torah is that it is a specific date formatan Torah, it on the holiday. exclusively an agricultural holiday, is understood by all later sources What is also immediately obvious is and is not linked to any historical to be on the same day as Shavuot the lack of any specific halachot for event. As opposed to Pesach, which (Pesachim 68b, Shabbat 86b and Shavuot — there’s no matzah, no marks the Exodus, and, secondarily, others). Shavuot is described as zman

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Matan Torateinu in the davening, and The rabbis then placed a greater has expanded, as generations of the Torah reading on Shavuot is the emphasis on the historic aspect of the Jews have added minhagim to the story of the receiving of the Torah holiday, and developed Shavuot into a celebration of Shavuot. To show our in Parshat Yitro. So if we follow our holiday focused around the giving of acceptance of the Torah anew every previous train of thought, shouldn’t the Torah. year, we imbue the “chetzyo lachem” there be a mitzvah associated with this There are various explanations for the with communally-created meaning, historical event that we perform on whether by eating cheesecake, most prevalent minhagim of Shavuot, Shavuot? many of which relate back to Shavuot decorating the shul with flowers, or any of the other that we R’ David Tzvi Hoffman answers as zman matan Torateinu. But it does minhagim this question by suggesting that not seem far-fetched to say that a choose to perform, all as a show of our love for the holiday empty of Shavuot’s connection to matan Torah holiday which may have been empty mitzvot but full of , and full is in fact the very reason why there of unique practices was bolstered by minhagim of meaning. are no mitzvot associated with it. In minhagim developed over the course his commentary to Vayikra 23, he of centuries, so as to make the day explains that our responsibility to more special. Tikkun Leil remember the giving of the Torah is Shavuot: A One final source suggests this idea in so all-encompassing that it cannot Priority? a slightly different way. The Gemara be reduced to symbolic actions. The in Pesachim 68b, discusses the optimal revelation of God to the Jewish people Gabrielle Hiller way to celebrate Yom Tov, and quotes at Har Sinai cannot be reproduced a dispute between R’ Eliezer and R’ ne of the most famed in any physical way, and therefore Yehoshua. R’ Eliezer says that Yom Yov minhagim of Shavuot is the the day of Shavuot must remain should be spent either “kulo laShem” practice of staying up all untethered by specific mitzvah Onight learning Torah, formally referred entirely in the service of God and obligations. learning of Torah, or “kulo lachem,” to as Tikkun Leil Shavuot. Synagogues R’ David Tzvi Hoffman believed that entirely as a day of eating, drinking, around the world have programming Shavuot was always known as Zman and physical enjoyment. R’ Yehoshua and shiurim designed to encourage Matan Torateinu, and was celebrated believed that the holidays should be as many community members as as such since the time the Jews split half and half — “chetzyo laShem possible to forgo a night of sleep wandered in the desert. However, v’chetzyo lachem.” But even R’ Eliezer in order to engage in this practice. there remains no text in the Torah agreed that Shavuot must also include Strangely, however, in the Shulhan 1 connecting matan Torah to Shavuot. time for physical enjoyment, because Arukh’s discussion of Shavuot there This has led some scholars to suggest it is the day on which the Torah was is no mention of this minhag. Even that after the destruction of the Beit given. Rashi explains that we need to the Rama, who delineates other Hamikdash, the rabbis placed a greater show that we are still happy that we minhagim of Shavuot such as eating emphasis on the historic significance accepted the Torah, and therefore we dairy and decorating the synagogue 2 of Shavuot as zman Matan Torateinu. need to celebrate in a physical way. with flowers, omits any mention of Shavuot was originally an agriculture- Tikkun Leil Shavuot. Where then does To take this idea one step further, we focused holiday, which was celebrated this practice come from and should it can suggest that Shavuot cannot be a with a special korban in the Beit actually be encouraged for everyone? day of purely ritual structure; in order Hamikdash. No other rituals were for us to show our happiness around The first discussion of this idea necessary because it was a holiday accepting the Torah, the day must appears in the Zohar I:8. R. centered around the Beit Hamikdash. include time for human initiative. David Brofsky explains that, “This However, after the destructions of the The chetzyo“ lachem,” the part of the passage describes the ‘wedding’ First Beit Hamikdash and the Second holiday meant for human enjoyment, of the Shekhina with Ha-Kadosh Beit Hamikdash, the day was suddenly is described in the Gemara as being Barukh Hu (the distinct aspects of empty, celebrated as a generic holiday for eating and drinking. But it God as understood by the Zohar), with nothing marking it as unique. seems that on Shavuot this concept accompanied by the bridesmaids, the

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Jewish people, who learn Torah all Today, the practice of staying awake 2. See Rama to Orah Haim 494:3. 3 night, as an adornment of the bride.” learning Torah has spread to the 3. Rabbi David Brofsky, “The Customs of TheZohar discusses this idea once general population, not just the Shavuot,” The Koschitzky Virtual Beit more in Parshat Emor 88a: pious or the learned, as mentioned Midrash, available at: http://www.vbm-torah. by the and org/shavuot/shv72db.htm. Therefore, the pious in ancient times did Zohar Magen Avraham respectively. While it is certainly 4. Translation is from Rabbi David Brofsky’s not sleep that night but were studying the praiseworthy for someone to take article cited above. Torah, saying, “Let us come and receive this practice upon him or herself, 5. Magen Avraham 494. Author’s translation. this holy inheritance for us and our the lack of a solid foundation in children in both worlds.” That night, the 6. Rabbi Shlomo Aviner, “Laws of Staying halakhic sources for the widespread Congregation of Yisrael is an adornment Awake All Night on Shavuot,” Torat HaRav practice means that a person should Aviner, available at: http://www.ravaviner. over them, and she comes to unite with also consider the consequences of com/2013/05/laws-of-staying-awake-all- the King. Both decorate the heads of staying up all night to ensure that night-on.html. those who merit this. R. Shimon said it does not interfere with other the following when the friends gathered religious obligations. Indeed, R. The Minhag of with him that night: Let us come and Shlomo Aviner asserts that if staying Reciting Yetziv prepare the jewels of the bride … so that awake will lead someone to be too Pitgam tomorrow she will be bejeweled… and exhausted to Shaharit in the properly ready for the King.4 daven morning with proper kavanah, intent, Davida Kollmar In the seventeenth century, the Magen then one should not stay up all night ne common Ashkenazi Avraham again mentions this practice: because davening, a clear obligation, minhag on Shavuot is to recite takes precedence over a minhag. the piyut (poem) of Yetziv איתא בזוהר שחסידים הראשונים היו נעורים Additionally, R. Aviner cites the OPitgam on the second day of Shavuot. כל הלילה ועוסקים בתורה וכבר נהגו רוב Brisker Rav’s bewilderment that so The first letter of each line forms an הלומדים לעשות כן ואפשר לתת טעם ע”פ many people take upon themselves acrostic, spelling out the name of פשוטו לפי שישראל היו ישנים כל הלילה the performance of Tikkun Leil the author, Yaakov BeRabbi Meir והוצרך הקב”ה להעיר אותם כדאיתא במדרש Shavuot when many are not as careful Levi, who is commonly identified as לכן אנו צריכים לתקן זה. to observe the obligation of discussing 1 It is written in the Zohar that the pious Rabbeinu Tam. The text of thepiyut , the Exodus from Egypt until one is 2 in ancient times would stay awake the which originated in France, is brought overcome by sleep.6 whole night and study Torah. And in the Vitri, and the minhag most learned people already practice While R. Aviner’s message appears to read it is also mentioned in the Sefer this, and it is possible to say that the discouraging, it is important to HaMinhagim of both R. Isaac Tyrnau straightforward explanation is because remember that the message of the and R. Avraham Klausner, in the Sefer Israel slept the whole night and Ha- minhag remains the same. Shavuot Maharil, in the Levush, and others. Kadosh Barukh Hu needed to wake has been established as zman matan Yetziv Pitgam is read after the first them up, as it is recorded in the Midrash. Torateinu, the time of the giving of verse of the haftarah. The timing of the Therefore, we need to fix this.5 the Torah, and the minhag of Tikkun reading is the context in which Yetziv Leil Shavuot teaches that it is vital to Pitgam appears most often in halachic TheMagen Avraham states that, by seriously learn and study the Torah discussions. This is because there is his time, the practice of learning that we received. That message is not a halachic problem with reading the throughout the night had spread to limited to the night of Shavuot. Rather, piyut between the brachah on the most learned people. Furthermore, it should imbue our perspective of the haftarah and the haftarah, because it he brings a different explanation entire holiday, encouraging us to learn would constitute an interruption. This than the Zohar for the minhag: to during the day if we are unable to do so problem is resolved for the piyut of counteract the lack of anticipation during the night. Akdamot, which is recited at the Torah and excitement of Bnei Yisrael who Notes reading on the first day, by reading it overslept the morning of receiving the before Birkot HaTorah. Since Yetziv Torah. 1. See Orah Haim 494. Pitgam is read during the haftarah,

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 The Graduate Program in Biblical & Talmudic Interpretation at Stern College for Women

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However, in order the meturgaman and Moshe acting as a therefore be read in the middle.3 for the common man to learn Torah, middleman on Har Sinai is supported it was important that it would be by the Yerushalmi, 4:1, which The placement ofYetziv Pitgam Megillah makes sense when considering the in a language he could understand. states explicitly that the Targum The celebration of the role of the of the Torah during Torah reading purpose of the piyut. Thepiyut is written in Aramaic, and was once meturgaman makes sense for Shavuot, corresponds to giving of the Torah then, because it was through him that through a middleman. said by the meturgaman. In ancient times, the Torah was read a few the common man could appreciate the A final suggestion for why the practice Torah that he was given on that day. verses at a time, in Hebrew, and then of reading Yetziv Pitgam on Shavuot Furthermore, in addition to simply it was the job of the meturgaman to has been maintained is based on an translate those verses into Aramaic, translating the text, the meturgaman alternate reading of the last line. Instead would also add in his own thoughts the common vernacular. In this piyut, of reading the word “Yehonatan” as and explanations about what was the meturgaman asks Hashem and the name Jonathan, it can alternatively being read.6 On Shavuot, there is a community members for permission be translated as “God gave,” and then focus on Talmud Torah, so we applaud to conduct this translation. This the phrase “Yehonatan gevar invetan” the learning that the metugaman purpose of Yetziv Pitgam is stated would be translated as, “God presented would do throughout the year. explicitly in the last line of the piyut, [the Torah] to [Moses] the epitome “Keka’imna vetargimna, bemilui debahir Another important aspect of of humility.”7 In fact, the piyut as a safrin,” (As I stand and translate with the meturgaman which relates to whole praises Hashem who gave the words the sofrim chose).4 Once Shavuot is his job as the middleman. the Torah, and the people who learn the Torah and haftarah were no longer Themeturgaman would act as the it.8 This idea relates to the theme of translated, this last line was deleted intermediary between the one reading Shavuot as a day of matan Torah and from the piyut, which is why it is not the Torah and the people. In Mishnaic talmud Torah. Therefore, although said today.5 The connection between times as well, the meturgaman was in there were once many piyutim recited Yetziv Pitgam and the Targum helps charge of taking the Hebrew outline of by the meturgaman, it is the one about explain what is now the last line of the the shiur given quietly by the Tanna, Shavuot, which is closely connected to Piyut, “Yehonatan gevar invetan bechain and explaining it loudly, in more detail, the spirit of the day, which is the one namtei lei apirin,” (Jonathan the and in Aramaic for those present to that has remained. humble, let us give to him praise). This hear. The Torah, too, was given to the Notes line is likely a reference to Yonatan Jewish people through a middleman, Ben Uzziel, who wrote the Targum Moshe. Following the narration of the 1. Schiffman, Lawrence. “Yatziv Pitgam, One of Our Last Aramaic Piyyutim.” Shavuot To Yehonatan, one of the earliest Aramaic Aseret HaDibrot, The Torah, Devarim Go, 5771. translations of the Neviim. 5:20-28, describes the request that the Jewish people had of Moshe, that 2. Ibid. Yetziv Pitgam is not the only Aramaic they would hear the Torah from him 3. Ibid. piyut that was ever written for the instead of from Hashem directly, meturgaman. Akdamot, which is also 4. Nulman, Macy. “Yetziv Pitgam.” The because they were afraid. Hashem’s Encyclopedia of . Rowman & still extant, likely served the same response to this request was “ Littlefield: Lanham, MD, 1993. purpose, but it is also probable that Heitivu bechol asher dibeiru,” (they did good 5. Ibid. there were other such piyutim as with all that they said), that He was well. So why have Yetziv Pitgam and 6. “Meturgaman (‘Interpreter’).” Jewish pleased with their fear of Him and was Akdamot survived, while the others Encyclopedia. 1906. Retrieved on April 1, therefore supportive of their request 2015, from http://www.jewishencyclopedia. have not? I would like to give a few com/articles/10742-meturgeman. suggestions. for a middleman. On Shavuot, then, when we commemorate matan Torah, 7. Gold, Avie. The Complete Artscroll Machzor First, a piyut focused on the we retain the piyut that was given by Shavuos. Zlotowitz, Meir, and Nosson meturgaman makes sense for the the meturgaman, a later-era middleman Scherman, ed. Mesorah Publications: New York, 1991. holiday of Shavuot. On Shavuot, we who is replicating what happened at celebrate the giving of the Torah to matan Torah. The connection between 8. Ibid.

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Adorning the Synagogue with Flowers: A Fulfillment of a Biblical Commandment

Ashley Mandelstam here is a common custom among Ashkenazi Jews to decorate their synagogues and homes with trees and flowers for the holiday of Shavuot. In this essay, we will Texplore some prominent reasons for this minhag and try to fully understand the importance of this minhag. The earliest known source of this minhag is recorded by the MaHaril, Rav Yaakov Moelin (1365-1427), who records that on Shavuot, German Jews in his community had the custom to place fragrant spices on the floors of their synagogues for simchat“ haregel,” for the pleasure of the holiday. He does not mention, however, the connection between fragrant smells and the chag of Shavuot. The Rema codifies this minhag inOrach Chayim 494:3, where he states the custom of decorating our shuls and homes with green plants and trees as a remembrance of matan Torah. Many achronim try to explain why the minhag of decorating with trees helps us to remember matan Torah. TheLevush explains that the connection between matan Torah and trees is apparent in the pasuk in Shmot 34:3: ּגַם-הַ ּצֹאן וְהַּבָקָראַ ל-יִרְ עּו, אֶל-מּול הָהָר הַ הּוא. The sheep and cattle should not graze opposite that mountain. At ma’amad Har Sinai we were commanded not to let our animals graze around Har Sinai, and from that we infer that there were many trees surrounding Har Sinai. Rabbeinu Sheim Tov Gagin in his Keter Sheim Tov, offers another approach, based on the verse in Shir Hashirim. לְחָיָו ּכַעֲרּוגַתהַ ּבֹׂשֶם, מִ גְּדְלֹות מֶרְ קָחִים; ׂשִ פְתֹותָ יו, ׁשֹוׁשַ ּנִים--נֹטְ פֹות, מֹור עֹבֵ ר. שיר השירים ה:יג His cheeks are as a bed of spices, as banks of sweet herbs; his lips are as lilies, dropping with flowing myrrh. He explains the words “siftotav shoshanim,” (his lips are as lilies) to mean that every word of HaShem fills the world with wonderfully fragrant smells. As such, there is a very clear connection between this interpretation of the verse in Shir HaShirim and the minhag as initially recorded by the MaHaril. There is a common thread in the various reasons for the minhag. It seems that this minhag is an attempt to recreate the setting of ma’amad Har Sinai on Shavuot. Yet the minhag demonstrates something deeper as well. Another message can be found in the

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 verse in Parashat Va’etchanan in Har Sinai and pass it down to our own fulfillment of re-experiencing recalling ma’amad Har Sinai. The children and grandchildren. In light ma’amad Har Sinai but also to verses state, of the Ramban, it seems we have an fulfill our obligation to teach our not only to remember descendants about the entire matan רַק רהִּׁשָמֶ obligation לְָךּוׁשְ מֹר נַפְׁשְָךמְ אֹד, ּפֶן-ּתִׁשְ ּכַ ח the experience cognitively, but also Torah encounter through experientialאֶת-הַּדְבָרִ יםאֲׁשֶר-רָ אּו עֵ ינֶיָך ּופֶ ן-יָסּורּו by recreating ma’amad education. Experiential education is מִּלְבָבְ experientially ָך,ּכֹל, יְמֵי חַ ּיֶיָך; וְהֹודַ םעְּתָ לְבָ נֶיָך, וְלִבְ נֵי Sinai through sounds, smells and a tool that is often utilized in Jewish בָ נֶיָך. Harיֹום, אֲׁשֶ ר עָמַדְּתָ לִפְ נֵי ה’ אֱֹלקֶיָך ּבְ חֹרֵ ב, .visions. Ramban here emphasizes the education, such as at the Pesach Sederּבֶאֱ מֹר ה’ אֵ לַי הַקְהֶ ל-לִי אֶת-הָעָם, וְאַׁשְמִעֵ ם importance of the “ma’amad Har Sinai However, I believe this minhag of אֶת-ּדְבָרָ י: Experience,” including all the sounds decorating our shuls with greenery is דברים ד:ט-י and visions, because he felt that the yet another example. By creating the But beware and watch yourself very well, atmosphere of ma’amad Har Sinai, atmosphere of Matan Torah, we can lest you forget the things that your eyes was essential to our internalization of instill into future generations not only saw, and lest these things depart from our deep rooted faith in God and His the message of the importance of the your heart, all the days of your life, and Torah after our close encounter with Torah we received on Har Sinai, but you shall make them known to your Hashem Himself. also the experience itself. children and to your children’s children, Considering this obligation, it is the day you stood before the Lord your no coincidence that the minhag of Eating Dairy God at Horeb, when the Lord said to decorating our shuls with fragrant Foods me, “Assemble the people for Me, and I flowers and trees is one that is linked will let them hear My words, that they to the well-known psychological Elana Raskas may learn to fear Me all the days that phenomenon that smells trigger they live on the earth, and that they may he minhag of eating dairy on memory. This phenomenon of teach their children. Shavuot is a very popular one. Devarim 4:9-10 sensory input causing significant It’s hard to imagine this holiday memory recall is called the Proustian Twithout variations of appetizing The Ramban asserts that these phenomenon, wherein by creating cheesecake. Usually we eat meat on verses impose two very important a similar atmosphere to one that the festivals as a manifestation of our obligations. First, that we must take had been previously experienced, joy for the holiday, but Shavuot seems extra heed to remember the Torah the individual is transported back to be an exception. Is this truly the and its mitzvot. Second, that we must to that original setting. We use this case? Why do we eat dairy specifically minhag as an avenue not only for our remember the experience of ma’amad on Shavuot? In the following essay, we will explore a few reasons behind this minhag as well as its different permutations. Perhaps the most well-known reason for eating dairy on Shavuot is cited by the Mishnah Brurah in his commentary on the Shulchan Aruch (Orach Chaim 494:3:12). TheMishnah Brurah explains that when the Jewish people received the Torah at Har Sinai (the event we commemorate on Shavuot), they received all the laws of kashrut, including those of basar b’chalav, meat and milk. Since the laws of slaughtering and kashering meat are

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 very complex, when the Jews went He explains that the minhag allows us to Based on these various motives for back to their homes afterma’amad commemorate the korban of the Shtei eating dairy on Shavuot, our practice Har Sinai, they were not sufficiently Halechem, the bread offering given on will differ. In line with theMishnah prepared to prepare and eat kosher Shavuot. How so? There is a halacha that Brurah, eating dairy alone would be meat, and they therefore opted to eat when eating a dairy meal with bread, appropriate on this holiday, while only dairy at that time. We therefore the bread used at that meal cannot according to the Rama and Beit have the custom to act as Bnei Yisrael subsequently be eaten with meat, and HaLevi the minhag requires of us did when they received the Torah and vice versa.2 Thus, the Rama notes the that we eat dairy followed by meat. eat dairy in commemoration of that practice of beginning a meal with dairy TheDarkei Teshuva, R. Tzvi Hirsch moment in our history. foods, eaten with one loaf of bread, Shapira, maintains that the ideal followed by meat foods, which requires practice is to eat a dairy kiddush or a TheMishnah Brurah also mentions the a second loaf of bread. In this way we practice of eating milk and honey on small meal, followed by a large meat ensure that there are two loaves of bread Shavuot (ibid. 13). Originally cited by meal an hour or so later (Yoreh Deah eaten at the Shavuot meal, reminiscent 89:19). Whatever one’s practice in the Kol Bo, this minhag centers on the of the brought to the Beit pasuk in Shir HaShirim Shtei Halechem one’s own home, the underlying Hamikdash. inspiration is apparent: On this seminal holiday of recalling נֹפֶתּתִ ּטֹפְ נָהׂשִ פְתֹותַ יְִך, ּכַּלָה;ּדְבַׁש וְחָ לָב ּתַחַ ת TheBeit HaLevi, Rabbi Yosef Dov matan Torah, we demonstrate through this לְׁשֹונְֵך, וְרֵ יחַׂשַ לְ מֹתַ יְִךּכְרֵ יחַ לְבָ נֹון. Soloveitchik, writes of another שיר השירים ד:יא reason for eating dairy on Shavuot minhag, as well as through others, our readiness to accept the Torah and our Thy lips, O my bride, drop honey — in his commentary on Parashat Yitro honey and milk are under thy tongue; (Shemot 19). This reason, like the meticulousness in keeping all of its 3 and the smell of thy garments is like the Rama’s, involves eating both dairy and mitzvot. smell of Lebanon. meat, rather than dairy alone. He cites Notes a well-known Midrash in which the Shir HaShirim 4:11 1. Rambam, among others. See http://www. angels ask God why they were not the yutorah.org/lectures/lecture.cfm/711105 for This verse is traditionally understood recipients of the holy Torah, and why a lengthier discussion on the topic of simchat to be likening the Torah to milk and it was given to Bnei Yisrael over them. Yom Tov. honey. Many people thus eat both God gives many responses; among 2. Shulchan Aruch, Yoreh Deah 89:4. The milk and honey on this holiday of them He praises Bnei Yisrael for their reason for this is lest remnants of dairy/meat celebrating our receiving the Torah. conduct in keeping the laws of meat remain on the bread and be eaten with the other. and milk. God says, “You, angels, ate While these two explanations account meat and milk together when you 3. Thanks to Halachapedia for direction to for why we eat dairy (and honey) on visited Avraham in his tent after his many sources. Shavuot, they also pose a problem: Brit Milah. But even the small children According to many poskim,1 we are of Bnei Yisrael know not to eat meat Akdamut obligated to eat meat on the festivals and milk together. They separate milk in order to fulfill the commandment and meat by eating bread in between Aviva Sterman of “v’samachta b’chagecha,” rejoicing on and washing out their mouths.” God holidays. How, then, could we ignore uses this as an example to prove to the this command and instead eat dairy f you were to write an angels why Bnei Yisrael are deserving on this holiday? introductory poem to the Ten of the Torah. In this vein we eat Commandments, what would A look into the Shulchan Aruch reveals milk followed by meat on Shavuot Iyou say? Akdamut, a poem written by that it may not be the case that we avoid to indicate our meticulousness in Meir ben Yitzchak Nehorai in the 11th meat in favor of dairy. While R. Yosef our observance of mitzvot via our century, has been incorporated into Karo does not mention the minhag of eagerness to keep the laws of kashrut, our liturgy as such an introduction. eating dairy on Shavuot, the Rama, R. an act unique to the Jewish people and Akdamut can be divided into four Moshe Isserlis, does in his glosses on the not to the angels. sections: praise of G-d, a description Shulchan Aruch (Orach Chaim 494:3).

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 of the angels’ praise of G-d, a Jews are chaviv, dearer, to G-d than miraculously and openly saved us from description of the people of Israel’s the angels because they praise G-d slavery. The people of Israel were swept praise of G-d (even in the midst regularly, whereas the angels sing off their feet and taken by G-d through of hatred from the nations), and a before G-d more rarely. Additionally, an ocean to their freedom. The Jews description of the end of days. Though the angels only say G-d’s name after themselves had little to do with their praise of G-d is always appropriate three words (“kadosh, kadosh, kadosh, redemption; the events that took place and is certainly stressed on holidays, Hashem …”) whereas the Jews say it were entirely orchestrated by G-d. the content of Akdamut does not after only two (“Shema Yisrael Hashem From Pesach we begin sefirat ha’omer, seem to be directly related to the …”). Lastly, the angels are only able in which we count our way towards Ten Commandments or Shavuot. It to sing before G-d after the Jews have the receiving of the Torah. In this 49- possible that there is a hint to Shavuot already done so. day process, we are meant to prepare in the transition from the second and perfect ourselves. As we build a Shema is often used in Jewish texts to section to the third, when the author relationship with G-d, it is now our symbolize the Torah study and prayer contrasts the angelic praises of G-d turn to initiate holiness. On Shavuot of the Jewish people, and therefore with those of the Jews. itself we celebrate our reception and is used elsewhere as a contrast to the continued study of the Torah. After detailing the tributes of the praise of the angels. During a period Talmud is a mitzvah that involves angels described in our Kedusha of persecution in which Shema could Torah constant human effort: to learn, service (referencing Ezekiel 1, Isaiah not be recited in its normal place in think, and understand as much and 6, and Chullin 91), the author turns the prayer service, Shema was added as often as we can. I have heard from to the people of Israel. He notes that to the Kedusha service, a natural place my teachers that this is the reason the unlike the angels, some of whom only for it to be added given Kedusha’s Torah does not mention that Shavuot praise G-d once every seven years, the description of the angelic chorus. commemorates and only Jews make G-d their chativa, object of Rabbi N. Daniel Korobkin1 points out matan Torah mentions its agricultural significance. love, bikivata, at fixed times, and recite that this theme is likely also the reason We are supposed to celebrate the fact the Shema twice a day (referencing the description of the Kedusha appears that we were given the Torah every Chagiga 3a). The Jews also study the in the first of our two blessings before Torah constantly, and since by doing Shema during Shacharit. day, not just on the holiday. This also may be the reason Shavuot is so they follow the Divine will, G-d Why did Meir ben Yitzchak Nehorai accepts their prayer. so short. Torah study should not be choose to elaborate on this theme celebrated on one major holiday and The contrast set up between the in his introduction to the Ten then abandoned the rest of the year; it angels and the Jews is a theme Commandments? Perhaps he should be commemorated modestly in found throughout Jewish literature. mentions it as a way of alluding to a a one-day (or in the Diaspora, two-day) The Talmud inChullin 91b, which dichotomy present on Shavuot. holiday and continuously celebrated the author of Akdamut references On Pesach, we celebrate how G-d year-round. numerous times, states that the

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775 Yet when we get to Shavuot, we are met As a book of Divine law and ethics, a powerful moment of revelation, with a different set of messages.matan the Torah had to be given in a context like that of witnessing the Heavenly Torah itself was very much a Divinely- that would give appropriate grandeur chorus of angels, and the giving of our initiated experience. Revelation and its to its lofty content, and given in a daily-learned Torah. overwhelming spiritual nature become way that made it absolutely clear that He reminds us as well that G-d favors apparent as we read of the events that the Torah was from G-d. The sacred the learning and prayer of the Jews unfolded at Har Sinai. Chabbakuk’s task of being a “kingdom of priests” more than the praise of the angels, description in the haftarah of the needed to be assigned in a way that and that instead of dreaming for a second day of Shavuot of the earth conveyed its gravity and Divine prophetic experience, we should use shaking and mountains exploding as nature. The glory of G-d revealed at the tools we have been given to access G-d gave the Torah adds even more Har Sinai did just that. We remind G-d. A Divine encounter initiated by reverence to this sacred scene. The ourselves of the intensity of revelation G-d is not something we can choose fact that revelation was spiritually by reading accounts of other to experience whenever we would overpowering is not a side note: on the revelations, such as that of Ezekiel’s. like. But we can encounter G-d in our first day we read of Ezekiel’s description Once this Divine essence of the own way, by building ourselves toward of the angels’ , further attesting Kedusha Torah was made clear, however, and Him through learning and observing to the importance of revelation on the Torah was given, subsequent the Torah. On Shavuot, therefore, we Shavuot. Perhaps Shavuot is only one generations have the duty to study and do not just celebrate both the intensity day because the intensity of revelation keep the Torah, while remembering of revelation and the importance of that it commemorates is too sublime the loftiness that it contains. daily learning and observing, but the for an extended celebration. Though Therefore, when we commemorate intensity of an encounter with G-d it at first seems that we are celebrating the giving of the Torah on Shavuot, that is achieved through daily learning the reception of the Torah and its year- we remind ourselves of when it was and observing. On this Shavuot, let round, daily study, we seem to be in first given and the revelation that awed us recommit ourselves to toil in the fact celebrating the giving of the Torah our people, while simultaneously Torah day and night, and in doing so — a transcendent, once-in-a-lifetime reminding ourselves of the daily task build a life of closeness with G-d. experience. we have to cherish, study, and observe Notes What, then, are we meant to the Divine will. While writing an celebrate? Is Shavuot about human- introduction to the scene of matan 1. Korobkin, N. Daniel. 2013. “Kedusha, Shema, and the Difference between Israel and initiated Talmud Torah or about the Torah, the author of Akdamut may Angels.” Hakira, the Flatbush Journal for Jewish centrality of revelation in the Israel- have wanted to hint to us that what Law and Thought. Vol. 16 (19-46). G-d relationship? we are about to read contains both

A Divine encounter initiated by G-d is not something we can choose to experience whenever we would like. But we can encounter G-d in our own way, by building ourselves toward Him through learning and observing the Torah. On Shavuot, therefore, we do not just celebrate both the intensity of revelation and the importance of daily learning and observing, but the intensity of an encounter with G-d that is achieved through daily learning and observing.

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Shavuot 5775