In Yeshivas Volozhin, after staying up the whole night, the whole yeshiva would take part in a milchig kiddush at the Netziv’s house.[3] We find the same thing in the Lomza Yeshiva; they had a kiddush after davening with cheesecakes and the like. [4] The question is, where did this minhag of eating milchigs on Shavuos come from? The Rambam, Tur, and Shulchan Aruch do not make any mention of it. In this article, I will trace some of the earliest known sources that we have for this minhag and discuss some of the reasons that are given. This is not an attempt to cover all aspects of this rich minhag, I hope to return this in the future. [5]One of the earliest mentions of this minhag can be found in a Pesach drasha from the Rokeach (1165-1240), which was printed from a manuscript for the first time just a few years ago. [6] Another one of the earliest sources is found in the very interesting work Malmed Hatalmidim from Rav Yaakov Antoli. Rav Antoli was born around 1194 in Provence, in southern France. He married the daughter of Rav Shmuel Ibn Tibon, the famous translator of the Moreh Nevuchim into Hebrew. The Malmed Hatalmidim was only first printed in 1866, with the haskamos of many gedolim, but the manuscript form had been used before that by many Rishonim, most notably the Avudraham.Rav Antoli writes that the custom is to eat milk and honey on Shavuos. He explains that this is because Torah is compared to milk and honey. Since milk is a very important food, so too, the mitzvos of the Torah are food for the soul, he says.[7]

Another early source for eating milchigs is found in the work Even Bochen from Rav Kalonymos ben Kalonymos (1286-1328)[8], where he describes milchig breads made with honey and formed into the shape of a ladder. (We’ll return to the ladder-shaped breads shortly).

Yet another early source can be found in the works of Rav Aharon Hacohen Miluneil (died around 1330) in his early work Kol Bo and in his later work Orchos Chaim. He writes, like the Malmed Hatalmidim, that on Shavuos people have the custom to eat milk and honey because Torah is compared to milk and honey. Women also bake challos with four heads, he says, as a zecher to the lechem hapanim. He says that others dip matzahs left over from Pesach into the spice known as zefrin since it causes happiness.[9] Rav Avigdor Hatzorfoti (died 1275) brings a remez (hint) from the Torah for the minhag. The passuk about Shavuos says, “Ubyom habikurim bihakriyvchem mincha chadasha lashem beshivuaschem.” The beginning letters of the last three words spell out chalav, milk.[10] This minhag is also found in the following early sefarim: the minhagim of the Maharam Merutenberg (written by a talmid of his)[11], Terumas Hadeshen[12], Maharil[13], Rav Isaac Tirina (born around 1380)[14], Meshivas Nefesh from Rabbi Yochanon Luria (1382)[15], Rama[16], Seder Hayom (printed in 1599)[17], Yosef Ometz (1570-1637)[18], and the Shelah Hakodesh (1570-1635).[19]

Aside from the reasons already mentioned, many additional reasons for this minhag have been given over the years. Recently, close to 150 reasons were collected by Rabbi Moshe Dinin in a small work called Kuntres Matamei Moshe. Here are a few reasons and some interesting points related to them. Rav Elyakyim Horowitz says that we eat milchigs because Dovid Hamelech died on Shavuos. The halacha is that when a king dies, all of the Jews have the status of an onen and are not permitted to eat meat.[20] This same reason can also be found in the work of Rabbi Shimon Falk.[21] Rav Avrohom Hershovitz brings the Mishna at the end of Avos, which says that one of the 48 ways the Torah is acquired is through not indulging oneself. Since meat is considered an indulgence, we eat milk products during the chag of Matan Torah as a reminder that this is the way to acquire Torah.[22] Rav Mordechai Leib Zaks points out that in the parsha of Bikurim it says that Hashem gave us the land of milk and honey. Therefore he suggests that the custom is to eat milchigs on the Yom Habikkurim to give thanks to Hashem for giving us the land of milk and honey and as a reminder of the mitzvah of bikkurim, which only included the fruits of Eretz Yisrael, the land of milk and honey.[23] Rabbi Yeshuyah Singer in Zichron B’sefer (printed in 1900) writes an interesting reason which he had heard. The Torah was given on Shabbos. The meat they had prepared before learning the halachos of shechita was assur to eat. It is not permitted to shecht on Shabbos. Therefore Bnei Yisrael had to eat milchigs, as they could not eat the food that they had prepared beforehand.[24]

The Mishna Berurah mentions a similar reason that he heard in the name of “gadol echad.” Immediately after Bnei Yisrael accepted the Torah, they were unable to eat anything but milchigs. The reason for that is because the preparation of kosher meat is very involved. A kosher knife and kosher utensils are necessary. Since this takes a long time, they just cooked milchigs.[25] Who is the “gadol echad” mentioned here? Rabbi Nachum Greenwald located this idea in the work Toldos Yitzchak, first printed in 1868. This idea is mentioned in the name of Rabbi Levi Yitzchak from Berditchev. It is interesting that the Chofetz Chaim did not say the name of the person he heard this idea from.[26] A similar idea can be found in the work Geulas Yisroel first printed in 1821. Rabbi Kapach says that the Jews in Yemen expressed wonder at those who ate just milchigs on Shavuos. They did not like the reason given (as we mentioned before) that the meat slaughtered prior to Matan Torah would be neveilah afterwards, because they argued that only the Erev Rav were unable to shecht before Matan Torah. The rest of the Jews, they claimed, were shechting before Matan Torah, just as we know that the Gemara says that Avraham Avinu kept all the mitzvos of the Torah before they were given.[27] However this statement is not so simple, because even if they were shechting and doing mitzvos before it is heavily debated what that would be considered, since their status as Jews may have changed during Matan Torah. According to many it would follow that after Matan Torah they would need to kasher the utensils and shecht new animals.[28]

Rav Yissachar Teichtal deals with a related issue. He asks that since the Torah was given on Shabbos and they couldn’t shecht and their prior shechita was not kosher, how did they fulfill the obligation of eating meat on Shabbos?[29] Rav Teichtal first mentions the answer of the Zichron Basefer quoted above, which is that they didn’t eat meat that Shabbos. However, Rav Teichtel disagrees. He has an interesting answer to explain how they did indeed have meat on this Shabbos. Basing himself on various sources, he says that they had meat created through the Sefer Yetzirah. The Gemara relates that there were those who were able to create an animal via the Sefer Yetzirah; Rav Teichtal says that that was done here.[30] The Toldos Yitzchak, quoted above, from Reb Levi Yitzchak Berditichever, gives another answer. There is a concept in halacha called Hoiel v’ishtrei ishtrei, which means that if something was permitted at one time, it remains muttar. It follows that they were permitted to eat anything they had prepared beforehand and did not have to throw out their dishes. Then he says that even though it was permitted, the Yidden were stringent and didn’t eat the meat. Since they were accepting the Torah that day, they wanted to be machmir.

A similar idea is found when Moshe Rabbeinu, as a baby, didn’t nurse from a non-Jew even though it was permissible. It appears that this idea is based on a concept found in numerous sources, called chinuch shanei. It means that the first time we do something, we do it in the best way possible, even if other ways are permitted. Moshe Rabbeinu could have been nursed from a non-Jew, but since he was the one who was going to get the Torah, he was kept from doing it. So too, here, the Yidden were machmir by not eating what was entirely permissible.[31]

Speaking of Moshe Rabbeinu, an original reason for this minhag is given by Rabbi Yitzchak Weiss, who says that Moshe Rabbeinu was found by the daughter of Pharaoh on Shavuos. Since they tried to give him milk from a non-Jew and he refused, we eat dairy to remind us of that.[32]

Cheesecake on the clock