There isn’t really a typical Yom Tov meal. On Rosh Hashana, our tables are adorned with symbolic foods for a sweet sin-free year. On Succot, our meals are held under the shade of our Succot. On Pesach, we eat matzah and abstain from roasted meat so that our meal should not be mistaken as an actual attempt to recreate the Korban Pesach. And on Shavuot we eat dairy. What is the basis of this practice?

Most explanations assume that the significance of the practice is per se to eat dairy. The Mishna Brurah (594:12) writes that when the Jews returned from Har Sinai they found nothing to eat except for dairy foods, due to the extensive preparation that the Torah mandates for meat products. Hence, eating of dairy would seem to be a zecher to the actual giving of the Torah, so that we act as if we ourselves received the torah. Alternatively, various explanations rooted in Kabalistic sources[1] explain that there is something spiritual about the day of Shavuot that is enhanced through the eating of dairy foods.

However, the Rema[2] presents an entirely different rational for this practice. According to the Rema, one should eat both meat and dairy food on Shavuot[3]. Doing so will require the proper separation of dairy and meat dishes and will require us to bring out an extra loaf of bread[4], which will serve as a zecher to the Korban Shtei Halechem.  

One might suggest that the entire practice of the Rema seems strange. Seemingly we go out of our way to create a technical problem, so that we have a need to create a technical solution. However, I believe that there are two subtle but important lessons that lie within this practice.

The Shtei Halechem is unique in the world of korbanot in that it contains chametz. After leaving bondage, the natural assumption could have been non-constricted freedom. However, the Torah immediately channeled such an opportunity into a chametz-free environment, in which growth is appropriately limited and controlled. Conversely, the overpowering experience of God’s revealed presence could have been entirely constricting of human expression and engagement. Yet, it is specifically on Shavuot that chametz is brought into the normally chametz-free Mikdash. In contrast to other holidays, where there is an opinion in the gemara (Pesachim 68b) that one’s holiday routine could be entirely dedicated to Hashem, on Shavuot  all agree that one must engage in physical pleasure, “because it is the day the Torah was given.” On Shavuot we go out of our way to demonstrate our ability to properly navigate the halachik system. We demonstrate that we can properly use an extra stringency to compensate for a seeming leniency. Such is not a manipulation, nor is it a haarama. Rather it is a demonstration that we are spiritually empowered via our ability to carefully and confidently live our lives according to the Torah that Hashem gave us on this day. Spiritual initiative is guided via implementation of Halacha, and our spiritual growth could be limited if we were too timid to be confident in our navigation of Halacha.

Why is it important to make a zecher to the korban that was brought on Shavuot? This minhag is the climax of seven weeks where remnants of the mikdash permeate our daily practice in a manner that is unparalleled at any other point of the year. At the Seder, we wash for vegetables as was done in temple times, although such is not normally our practice[5]. We refrain from roasted meat, lest one think that we are violating the prohibition of bringing a korban outside the mikdash[6]. To quote the Netsiv[7], Chazal guided us to conduct the Seder as when the Temple stood. We count Sefiras Haomer, although we can not bring either the Omer or the Shtei Halechem[8]. And on Shavuot, we make a zecher to the Shtei Halechem.

In truth, it is appropriate to mourn the Beis Hamikdash every day[9]. However, perhaps different times of the year call for different types of remembrance. During the summer, we mourn the mistakes and actions that lead towards the destruction of the mikdash, and our continued failure to rebuild the mikdash. However, during this period of the year, between two holidays that are bridged by their unique korbanot, which creates a period of time that has a distinct holiness[10], it is most appropriate to have a greater degree of sensitivity toward the larger corpus of Halacha that unfortunately can not be fully implemented in our day[11].

[1] For example, see Magen Avraham (494:6) who writes that “the seven weeks of Sefirah are comparable to the seven clean days that a woman must wait in preparation for her husband, and that it is well known that blood congeals and becomes milk.” (See Niddah 9a). See also Noam Elimelech (to Shemot 23:19), who explains that Avraham Avinu specifically served basar bichalav to the Angels whom visited his tent (Bereishit 19:8) because the combination enables one to reach spiritual levels that are beyond what is attainable for mortal people. However, he notes that on the day of Shavuot, such levels are attainable, and for that reason “chazzal allowed forgoing the regular period of waiting between milk and meat on Shavuot.

[2] O.C. 494:3. “Just as on the Seder night we have two cooked foods as a zecher to the Korban Pesach and the Korban Chagiga, so too via eating both dairy and meat foods, we will have to bring two different loaves of bread to our table, that is like the mizbeach.”       

[3] There is a considerable range of opinions as to how such is to be executed. a) The sefer Piskei Teshuvos (O.C. 494) writes that it is the practice in many communities to have a dairy meal in the evening and a meat meal during the day. However, he notes that many object via assuming that the requirements of Simchas Yom Tov mandate two official meat meals (See Shaarei Teshuva to O.C. 529, and Shaagas Aryeh #68.) b) The Noam Elimelech (ibid) writes that one does not have to wait on Shavuot between milk and meat, as normal. Piskei Teshuvos (ibid) explains that while he normally advocates the position of the Ari Z”L that one must wait an entire day after eating hard cheese before eating meat, on Shavuot one can eat meat after only 6 hours. Pri Megadim (Eshel Avraham O.C. 494:6) writes that one must wait on Shavuot as long as we normally wait after eating meat or hard cheese. Be’er Heytev (494:8) quotes from the Kol Bo that one can eat cheese in the afternoon, even if a full six hours have not passed. Chok Yaakov (494:11) implies that this is accepted as the din, although he advocates against it. Piskei Teshuvos understands the Kol Bo to mean that on Shavuot, assuming that waiting is for the purpose of digestion, afternoon sleep will speed up the clock. While it is noted from the diary of the Chassam Sofer that he seemed to have this practice, such is not a normally accepted practice. c) Magen Avraham (494:6) writes that one does not have to say Birchat Hamazon to formally make the meat and milk courses into separate meals. Pri Megadim (Y.D. Mishpazos Zahav 89:3) argues that such is required, but notes that although it would normally be a violation of the laws of unnecessary blessings to bentch so that one can switch over, that on Shavuot the standards of unnecessary blessings are relaxed. While all of the above issues vary in nature, such is presented to demonstrate that the minhag is acknowledged as being ensconced within the halachik system. However it is also presented with a degree of hesitance, as it is not my impression that any of these leniencies are accepted practice. Please note that this article is in no way intended to make any recommendations halacha Limaaseh.

[4] The Shulchan Aruch (Y.D. 89:4) writes that after eating dairy, one must remove the remaining bread from the table. While the Talmud Yerushalmi (Pesachim 6:4) and the Ohr Zarua (460) present this as an absolute halachik requirement, Beit Yosef (Y.D. 89) and Hagaos Ashrei (to Rosh Chullin 8:7) write that such is an act of extra stringency. Rav Moshe Feinstein (Y.D. 1:38) explains that as normative halacha, it is only forbidden to consume the remainder of an individual slice of bread with meat if one had eaten that slice while eating dairy. What emerges according to the Rema is that we eat both milk and meat in closer proximity than we probably usually would, but we specifically make a divide with a level of separation beyond what is normally required.

[5] O.C. 483:6. See Taz #6.

[6] See O.C. 476. See also O.C. 469.

[7] Introduction to the Passover Haggada with the Commentary of the Netsiv, “Imrei Shefer.”

[8] Such is particularly striking according to the position of the Rambam (Temidin uMusafim 7:22), for whom Sefirah bizman hazeh is a biblical obligation.

[9] Orach Chaim 1:3.

[10] See Vayikra 23:9-22. It is striking that amidst the listing of the moadim, the Chumash extensively details the halachot of the korban haOmer and of the Shtei Halechem. Ramban (23:2) notes that such details would presumably be in Parshas Pinchas. While the Ramban accepts a technical answer, it is noteworthy that the Vilna Gaon (Biur HaGra to Yoreh Deah 399:9) suggests that Erev Pesach is a moed due to it’s inclusion in Vayikra 23. A parallel suggestion would lead to the conclusion that the period of Sefirah is a period of Kedushas Hazman.

[11] This may be consistent with the fact that it is commonly practiced to refrain from listening to music during the Omer. It may be forbidden to listen to music at anytime due to the churban (See Sotah 48a, Gittin 7a and Rambam Taanis 5:14.). Perhaps it is appropriate that we engage in practices zecher lichurban more than normal during this period of the year.