Fifth Avenue Synagogue
5 East 62nd Street
New York, NY 10065
Phone : 212.838.2122
FAX : 212.319.6119
|
Shavuot Customs (Greenery, Dairy)
May 27, 2008 This morning, we studied the Piskei Teshuvot’s analysis of two Shavuot customs: putting up greenery in the synagogue and eating dairy.
Greenery in the Synagogue Rabbi Kermaier noted that the vegetation we see in synagogues today is typically greenery, whereas the traditional custom was to bring in trees. The Mishna Berura associates the custom with the tradition that the annual judgment for fruit trees takes place on Shavuot. Others cite the Torah’s prohibition of animals grazing at Mt. Sinai (Shemot 34:3) as evidence that there was greenery around the mountain. The Vilna Gaon (1720-97) opposed putting trees in the synagogue because it resembles a gentile tradition (i.e., Christmas trees). Others, including the Rivash (1326-1408), permitted the use of trees, because (i) it’s a prior Jewish custom with an independent reason; (ii) the Jewish custom differs from the gentile custom, in that we do not put up the trees outdoors. The Piskei Teshuvot notes that the custom of putting up greenery in the synagogue is widespread. Rabbi Kermaier noted another example in which the configuration of the synagogue became a point of contention because of the comparison to gentile practices. The Reform movement moved the bima to the front of the synagogue and had the rabbi and sheliach tzibbur face the congregation, in emulation of Protestant practice. These changes were opposed, of course, by Orthodox Jews. The Piskei Teshuvot further notes that even those who bring trees into the synagogue should be careful not to bring in the branches of fruit trees, because there is a debate whether the Torah’s prohibition of destroying fruit trees (Devarim 20:19) applies to uprooting the full tree or even to removing limbs. Eating Dairy Rabbi Kermaier and the class discussed various reasons for the custom of eating dairy on Shavuot. (1) In Shir Hashirim 4:11, the Torah is compared to milk and honey. (2) At the time the Torah was given, the Jewish people were newly obligated in the laws of kashrut and did not have time to slaughter animals properly or otherwise prepare to eat meat. (3) There was a question whether drinking milk was forbidden under the seven Noachide commandments, which bar consuming the product of a live animal. When this was cleared up at the time the Torah was given, the people celebrated by drinking milk. (4) The Jewish people were like a newborn baby at the time they received the Torah, and therefore consumed milk. (5) The law of bikkurim (first fruits), which is applicable to Shavuot, is discussed in the same verse (Shemot 34:26) as the prohibition against eating meat and milk together, which was related to the Canaanite practice of sacrificing a kid in its mother’s milk. Against this background, the Piskei Teshuvot said that some (including the Steipler Gaon (1899-1985), as cited in footnote 61) have a custom to eat dairy on the first night of Shavuot but meat in the day. Some disagree, arguing that whereas Shabbat requires oneg (enjoyment), thus suggesting that one eat whatever one enjoys most, Yom Tov has a requirement of simcha (happiness), which is viewed as requiring meat. Rav Soloveitchik (1903-93), following the Aruch Hashulchan (1829-1908), thus ate meat on Shavuot, after first fulfilling the dairy requirement with a piece of cheesecake or the like. Rabbi Kermaier noted that some have the custom of the Rema (1520-72), which entails eating dairy and meat at the same meal. One would begin with dairy, clear off the crumbs and the remnants of the initial challah, and then bring in the meat course. This custom is designed to require the use of a second challah (to go with the meat), which is a symbolic reference to the shtei halechem offering (Vayikra 23:15-20) of Shavuot. In any event, while one should have a full meal, one should not eat excessively, because that can cause drowsiness, interfering with staying up late to learn Torah on the night of Shavuot.
|
|
