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The traditional foods of this holiday are milk products-cheese blintzes and cheesecake




Again in keeping with Yom Tov practice, it is obligatory to partake of at least two meals - to include meat and wine.


Dairy foods are customarily eaten on Hag Shavuot.


8.  Reasons for eating Milk foods include:


1. Hag Shavuot is an extension of Pesach and its conclusion.  Just as we eat two cooked dishes on Pesach in memory of the Paschal-Lamb and the Chagigah offering of Pesach, we likewise eat two cooked foods on Hag Shavuot; one a milk dish, and the other a meat dish.  before we begin our meat meal, we should have dairy foods. This way, when we continue our meal and have meat, we will need another loaf of bread to eat with it. This will result in our having two loaves of bread on our table, which is a remembrance of the two loaves that were offered in the Temple on Hag Shavuot. The Mishna Berurah adds to this that one should make the first loaf dairy by adding butter to it, so that it will be absolutely necessary to have a second loaf when eating the meat portion of the meal. Since one may not eat from the same loaf of bread with both meat and milk dishes, this custom is a memorial of the two, large, leavened, loaves of breads brought on Hag Shavuot[137].


(A caveat - before one undertakes having milk and meat at the same meal, one should make sure that they act in accordance with proper Halachah - only meat can be eaten after dairy. Dairy cannot be immediately eaten after meat. Also, all vestiges of the dairy meal should be removed from the table before the meat is served. As there are many other applicable laws with varying levels of complexity, many people no longer eat both milk and meat and the same meal. Some eat only dairy at the meal, or they eat two separate meals, one after another, the first being dairy, the second being meat. For any questions as to how one should conduct themselves, they should speak to their local Rabbi.)

Nazarean note: The book of the Bereans (Hebrews), also makes a point of milk and meat. A careful look at this passage reveals several hints that relate directly to Har Sinai and the giving of the Torah:


Bereans (Hebrews) 5:12 – 6:3 For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk [is] unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.


What is the contrast, here, between meat and milk in Bereans (Hebrews) 5:12-14? To understand this, we need to first ask: What are the first principles of the oracles of G-d (v12)? In other words what came before the oracle at Har Sinai? The Sages teach us that the seven laws of Noach came first. After we have mastered these seven, it is expected that we will go on to observe all 613, see Bereans 6:1. 


From this we learn that the “milk” are the seven laws of Noach.


So then what is Meat? Bereans 5:12 indicates that with the meat we are to become teachers who are able to make Talmidim, disciples. The only way this can be done is to lay a hold of the 613 commands plus the Torah Shebalpeh, the Oral Torah. Remember that it is the Oral Torah which also must be taught to those who accept that seven laws of Noach.


From this we learn that the “meat” is Torah – Torah Shebiktav and Torah Shebalpeh, the Written Torah and the Oral Torah..


Therefore, first we eat the milk “loaf of bread” – the seven laws of Noach; then we eat the meat “loaf of bread” – Torah Shebiktav and Torah Shebalpeh, the Written Torah and the Oral Torah.


Earlier in this paper, I noted that in Bereshit (Genesis) 11, where we read about the tower of Babel, we see that all the wicked have their language confused. Since Hebrew was the original language, we can conclude that the righteous are those who still speak Hebrew, i.e. the Shemites: Shem, Eber, Avraham, Lot, … and the their families. Now go back and look at Bereans (Hebrews) 5:10.


Bereans (Hebrews) 5:10 Called of God an high priest after the order of Melchisedec.


Who is this Melech Tzadik (Melchisedec)? The Sages teach us that this was the title for a man whose name is Shem (Midrash Rabbah - Genesis XLIV:7). Again, we have a connection between Bereans chapter 5 and the events at Har Sinai.


2. The day when Moshe was drawn out of the water was the 6th of Sivan, and he was willing to be nursed only by a Hebrew woman.  Therefore we recall this merit of his, through eating of milk foods on the same day[138].


Nazarean note:  Here we have another hint as to when Mashiach was immersed in front of Yochanan the Baptizer.


3. Till the giving of the Torah, the Jews were permitted to eat meat of animals which were not kosher as well as meat of animals that had not been slaughtered in accord with the laws of shechita.  After the giving of the Torah, shechita and the laws of forbidden foods were prescribed for them.  Since all their utensils and dishes thereby became prohibited and they were unable to make them kosher, they could only eat dairy foods[139].


Nazarean note: Again this is explained and hinted in Bereans 5:12-14 And 6:1-3, as we explained above.


4. The Numerical value of the Hebrew letters which constitute the Hebrew for Milk, chalav, add up to forty, corresponding to the forty days spent by Moshe on Mount Sinai[140].


Nazarean note:  Recall that “milk” is also a hint to the seven laws of Noach. The laws of Noach test us to see if we are ready to follow HaShem’s Torah. When we have completed this testing, the laws of Noach – the milk, we go on to the meat, the Torah – Torah Shebiktav and Torah Shebalpeh, the Written Torah and the Oral Torah. Recall that the Bet Din Gadole, the Sanhedrin, commanded that Gentiles start with the laws of Noach. As they attend Synagogue on the Shabbat, they learn Torah, Moses, in order to grow to the point where they can eat meat:


II Luqas (Luke) 15:21 For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day.


This progression was the expected course. The problem in Bereans (Hebrews) 5, was stagnation. The Talmidim were not learning and going on. That is why chalav (milk) = 40 days of testing in Bamidbar, the wilderness, by Mashiach.


5.  In the Kol Bo[141] it states: "There is an established custom to eat honey and milk on the Festival of Hag Shavuot since the Torah is compared to honey and milk, as it is written 'Honey and milk beneath your tongue'".


6.  The Magen Avraham[142] states another reason, based on the Zohar, that the seven weeks which the Jews counted before receiving the Torah are analogous to the seven clean days counted by a woman in preparation for purification from the state of Niddah; and it is a principle of halachah that milk results from the decomposition of blood.


7.  The TORAT Chayim on Bava M'tzia[143] writes that the custom is observed so that the angels should see how carefully we observe the halachot of separation of meat and milk (to eat first the dairy then to clean and rinse the mouth, together will all other rules), so that there should be no accusation from above, as there was at the time of the giving of the Torah that the Torah should not be given to man but to the angels.


* * *


Notice that the feast that we celebrate are HaShem’s feasts:


Vayikra (Leviticus) 23:1-2 HaShem said to Moshe, "Speak to the Israelites and say to them: 'These are my appointed feasts, the appointed feasts of HaShem, which you are to proclaim as sacred assemblies.


"appointed" is "moed"  

"assemblies" is "Mikra"  


“Sacred assemblies” is "Mikra" the rehearsal-meeting.


4744 miqra', mik-raw'; from 7121; something called out, i.e. a public meeting (the act, the persons, or the place); also a rehearsal:-assembly, calling, convocation, reading.


So we have a divine appointment to hold a  rehearsal-meeting.


Contrast that with:


Isaiah 1:10-18 Hear the word of HaShem, you rulers of Sodom; listen to the law of our G-d, you people of Gomorrah! "The multitude of your sacrifices--what are they to me?" says HaShem. "I have more than enough of burnt offerings, of rams and the fat of fattened animals; I have no pleasure in the blood of bulls and lambs and goats. When you come to appear before me, who has asked this of you, this trampling of my courts? Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations--I cannot bear your evil assemblies. Your New Moon festivals and your appointed feasts my soul hates. They have become a burden to me; I am weary of bearing them. When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayers, I will not listen. Your hands are full of blood; Wash and make yourselves clean. Take your evil deeds out of my sight! Stop doing wrong, Learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow. "Come now, let us reason together," says HaShem. "Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.


Notice that HaShem did not say that he hated the feasts and the new moon, but rather, He hated “your” feasts and “your” new moons!


What is the difference between HaShem's Feasts and "YOUR" feasts? The difference is whether we celebrate them according to the Torah – according to the halachah (the way of walking), as given at Har Sinai, or we celebrate them some other way. I would suggest that if we follow halachah, that they are HaShem's feasts. If we don't then they are our feasts.


The last place we see Pentecost is in:


I Corinthians 16:2-9 On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections will have to be made. Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem. If it seems advisable for me to go also, they will accompany me.  After I go through Macedonia, I will come to you--for I will be going through Macedonia. Perhaps I will stay with you awhile, or even spend the winter, so that you can help me on my journey, wherever I go. I do not want to see you now and make only a passing visit; I hope to spend some time with you, if HaShem permits. But I will stay on at Ephesus until Pentecost, Because a great door for effective work has opened to me, and there are many who oppose me.


Why is this collection before Hag Shavuot? What is the connection between Hag Shavuot and a collection?


At Har Sinai, the Jewish people were separated from all the other peoples to receive Torah. A Torah that demands tzedaka, giving money to charity. Therefore, when we give tzedaka, we observe Torah and are separated from the world, just as we were at Har Sinai..


II Luqas (Acts) 11:26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called “alms givers” (Christians) first in Antioch.


The older manuscripts have Xrestos - ie. alms givers i.e. tithing is the opposite character quality to that which was found in Sodom and Gomorrah. In Antioch, the Righteous Gentiles started tithing and being alms givers for the first time in history! And this of course in gratitude for the gift of Ruach HaKodesh, the Holy Spirit and Torah, which links us back to Har Sinai. So that when these Righteous Gentiles sent their tithes to help the poor in Israel, they became. so to speak, the first fruits to be sanctified.



XIV.  Messianic Aspects


What prophecies relate Mashiach ben Yoseph to Hag Shavuot?


We are getting to know how the prophecies regarding Pesach, relate to Mashiach ben Yoseph (Yeshua), and we are beginning to get a glimpse of the connection between Mashiach ben Yoseph and Succoth, so, what connections are there between Mashiach ben Yoseph and Hag Shavuot? Lets start with a very familiar Hag Shavuot event:


II Luqas (Acts) 2:1-11 And when the day of Hag Shavuot was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marveled, saying one to another, Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of G-d.


This Hag Shavuot event was clearly at the heart of Mashiach ben Yoseph’s command:


Luqas (Luke) 24:49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.


From Pesach to Hag Shavuot is the period known as Sefirat HaOmer, the counting of the Omer. This is a period when the whole Community of Israel counts according to the command of HaShem:


Vayikra (Vayikra (Leviticus)) 23:15-17 And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave offering; seven Sabbaths shall be complete: Even unto the morrow after the seventh Sabbath shall ye number fifty days; and ye shall offer a new meat offering unto HaShem. Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; [they are] the firstfruits unto HaShem.


From these passages we learn that this expectant counting, which accompanies the work of character building, is a period of preparation for receiving the Torah and the designating of leadership. This ordination bears fruit in the souls that seek the covenant on Hag Shavuot.


Nazarean note:  The sages understood that the Torah was delivered, at Mount Sinai, in seventy languages to all of the nations. They understood that the Spirit of HaShem appeared as a tongue of fire which went out from the stone tablets to each of the children of Israel and asked if they would accept this covenant. When the answer was "yes" the tongue went back and helped carve the ten words. Does this remind you of II Luqas (Acts) chapter 2? So why was the Torah delivered in 70 languages? The most obvious answer is because there were a “great multitude” of peoples besides the descendants of Jacob. But, in a larger sense, HaShem is delivering the Torah to the whole world.


Therefore, II Luqas (Acts) 2 seems to be a confirmation of new leadership – by fire, just as Moshe  was confirmed as the leader at Mt. Sinai amidst the fire.


We can see that the fire conveys smikha (ordination), i.e. the baptism by fire.


* * *


The sermon on the mount, in Luqas (Luke) 6:12-49, seems to be an event which took place on Hag Shavuot from its similarity to the events at Sinai. We also see a key word phrase to connect them:


"In those days...", Luqas 6:12, that is, in the days of the counting of the Omer.


Even as Hag Shavuot is called the "Day of the Congregation" so also did Mashiach call His "congregation" on this day.


Notice, in the above scripture, that there are people from all over. This is probably due to the fact that this was a pilgrimage festival.


Even as the Torah was given on Sinai on Hag Shavuot, so, also did Yeshua explain the law on Hag Shavuot.


Luqas (Luke) 6:12-49 sounds like a passage that occurred during Sefirat HaOmer, the counting of the Omer, or indeed even at Hag Shavuot


XV.  Observations


It is often said that there is a bit of Hag Shavuot in Yom HaKippurim, because the second tablets were given on Yom HaKippurim.  We can also say the reverse as well; that there is a bit of Yom HaKippurim in Hag Shavuot, being that a cheshbon ha-Nefesh (soul searching) is necessary on Hag Shavuot to see if we have succeeded in genuinely rejoicing in receiving the Torah.


* * *


HaShem chose not to give the Torah in Nisan or Iyar, for the Mazal of Nisan is a lamb and the Mazal of Iyar is a bull and neither is capable of singing praise. Rather, He gave the Torah in Sivan, for the Mazal of Sivan is twins, who have hands with which to clap and legs with which to dance.[144] Also because twins point to the two Torot (Torah Shebiktav and Torah Shebalpeh) of the same essence but different like twins. As well as the two loaves and the dual nature of Mashiach – Mashiach ben Yosef and Mashiach ben David.


XVI.  The Reading of The Torah


Every man, woman and child, including young infants, should attend services at least on the first day of Hag Shavuot and hear the Torah reading of the Ten Commandments.


The Torah records that the tablets were written on both sides:


Shemot (Exodus) 32:15   Moshe turned and went down the mountain with the two tablets of the Testimony in his hands. They were inscribed on both sides, front and back.


Meggilah 2b-3a, shows that Moshe had known of the word-end form of the letters. The tradition stated that two letters, ‘mem' and ‘samech,' had hung in the tablets miraculously[145]. The letters engraved in the tablets of stone had been bored completely through. To bore holes completely through stone is not in itself unheard of. The letters `mem' and `samech, though, are rectangular and circular, respectively. if they were bored completely through, how would the `doughnut hole' insert of the letter remain in the stone? Answered the Talmud: The insert had "hovered miraculously." This had been cited as proof that Moshe had used the word-end form of the letters, for only the word-end form is completely four-sided. So, too -- it is proof that Moshe knew of the letters as we use them today. Only the contemporary Ktav Ashurith letters have a ‘mem' and ‘samech' which are completely four-sided!


The tablets were of hard stone, yet they rolled up!


Midrash Rabbah - The Song of Songs V:19  19. HIS HANDS [ARE AS RODS OF GOLD]. This refers to the tablets of the covenant,[146] as it says,  And the tables were the work of G-d (Ex. XXXII, 16). RODS (GELILE) OF GOLD: this refers to words of Torah of which it is said, More to be desired are they than gold, yea, than much fine gold (Ps. XIX, 11). R. Joshua b. Nehemiah said: They [the tablets] were of a miraculous nature: they were of hard stone,[147] and yet they rolled up (niglalin).R. Menahema said in the name of R. Abun: They were hewn from the orb of the sun. How were they inscribed? Five commandments on one tablet and five on the other,[148] as it says, HIS HANDS ARE AS RODS OF GOLD: this follows the view of R. Hanina b. Gamaliel, who adduced the verse, And He wrote them upon two tables of stone (Deut. IV, 13). The Rabbis say there were ten on each tablet, as it says, And He declared unto you His covenant, which He commanded you to perform, even the ten words; and He wrote [all of] them upon [each of] two tables of stone (ib.). R. Simeon b. Yohai said: There were twenty on each tablet, as it says, ‘And He wrote them upon two tables of stone’1-that is, twenty on each. R. Simeon said: There were forty on each stone, as it says,  Tables that were written on both their sides; on the one side and on the other (Ex. XXXII, 15)--in a square.


* * *


All scriptural references are taken from the New International Version (NIV) except those used to reference Strong’s definitions, which are taken from the King James Version (KJV).


All references to the Talmud are taken from: “The Soncino Talmud”, which is Talmud Bavli (Babylonian).


Quotes from the Midrash Rabbah are taken form “The Soncino Midrash Rabbah”.