The holiday of the Giving of the Torah — Shavuot — begins in the evening of June 1, at sunset. The most important thing is to hear the reading of the Ten Commandments.
Hearing the reading of the Ten Commandments is the central, primary mitzvah of the holiday, and its fulfillment is incumbent upon every Jew — from the youngest to the eldest. That is why even infants are brought and the elderly are accompanied to the synagogue — everyone whose health permits, because it is a great joy and honor to be together and once again receive the greatest gift in the history of creation — the Holy Torah.
Of course, a holiday as significant as Shavuot has many fascinating aspects, customs, and traditions with deep spiritual meaning. While remembering that the main thing on Shavuot is to be present at the reading of the Ten Commandments, we offer our readers — those who “want to know more” — a special overview based on Rabbi Eliyahu Kitov’s work The Book of Our Heritage and other sources.
About the Names of the Holiday
“And observe the Festival of Shavuot, the Festival of First Fruits, when you begin to harvest the wheat” (Shemot/Exodus 33)
This holiday has four names: Shavuot, the Festival of Bikkurim, Atzeret, and the Festival of the Giving of the Torah.
The name Shavuot (literally “Weeks”) comes from the seven weeks (shavuot) counted from the holiday of Pesach. These seven weeks conclude just before the 6th of Sivan, which becomes the fiftieth day after Pesach. Another explanation is based on the similarity between the words shavuot (“weeks”) and shvuot (“oaths”), because two oaths are associated with this day:
- the oath made by the people of Israel at Mount Sinai upon receiving the Torah: Na’aseh ve-nishma! — “We will do [what the Torah commands] and we will listen [and strive to understand its commandments]”;
- the oath given by the Almighty: never to replace His chosen people, Israel, with another nation.
The name Festival of Bikkurim (“First Fruits”) refers to the practice of bringing the first fruits of one’s land to the Temple — as an expression of gratitude to the Almighty, who gave the Land of Israel as a heritage and provides its fruits. Bikkurim were brought only from the seven species for which the Land of Israel is praised: wheat, barley, grapes, figs, pomegranates, olives, and dates. The ceremony of bringing the Bikkurim was highly festive and took place with large public participation. The craftsmen of Jerusalem would stop working when the Bikkurim procession passed by and would rise in its honor. Upon entering the Temple courtyard, the pilgrims would present the Bikkurim to the kohanim while reciting a passage from the Torah that describes this mitzvah and the history of the Jewish people’s journey until their arrival in the Promised Land. The recitation would end with the declaration: “And now, behold, I have brought the first fruits of the land which You, O G‑d, have given me!”
In the Talmud, Shavuot is often referred to as Atzeret. This name reflects the idea that Shavuot is the completion of Pesach — its “eighth day,” separated by seven weeks (similar to how Shemini Atzeret is the conclusion of the Sukkot holiday).
The fourth name, The Festival of the Giving of the Torah, emphasizes the same idea — that the Exodus from Egypt, which we celebrate on Pesach, was not an end in itself, but a preparation for receiving the Torah. In the prayers of this day, we continually refer to it as: “…this Festival of Shavuot, the time of the giving of our Torah.” But why is it called the giving of the Torah and not the receiving of the Torah? Because the giving of the Torah happened on a specific day, but the receiving of the Torah continues every day… The Talmud records a debate about whether the Torah was given on the 6th or the 7th of Sivan. Halacha rules in favor of the 6th of Sivan, and it is on this day that we commemorate the giving of the Torah.
On the Main Features of the Holiday of Shavuot
The prayers and Kiddush of the holiday of Shavuot do not differ from those of other pilgrimage festivals (regalim), although, of course, we mention in them “the day of the Festival of Shavuot, the time of the Giving of the Torah.” In the Musaf prayer, the offerings of this day are mentioned, including the grain offering from the new harvest, and we recite the words: “On the day of the first fruits.” As on other holidays, the Hallel is recited in full on Shavuot, without any omissions.
As with other pilgrimage festivals, we recite the blessing Shehecheyanu during the evening Kiddush. The lady of the house also says this blessing when lighting the festive candles, just before kindling them. There is a mitzvah to hold two festive meals on Shavuot, during which meat is eaten and wine is drunk — as on other festivals.
On the eve of Shavuot, it is customary to immerse in a mikvah, as every Jew must purify themselves before a regel holiday. There is also a custom to immerse again in the mikvah on the morning of the holiday — in remembrance of the purification that the people of Israel underwent during the “days of separation” that preceded the Giving of the Torah, when they reached a state of absolute purity.
Whereas it is customary to complete the evening prayer Arvit (Ma’ariv) earlier than usual on the eve of other festivals, on the eve of Shavuot we begin praying only after the stars appear in the sky. This is because the Torah says about the counting of the Omer, which must precede the festival: “Seven complete weeks shall there be” (Leviticus 23:15). This means we cannot usher in the sanctity of the holiday prematurely — before the full completion of the preceding day, as that would be only the 49th day of the count, making the seven weeks incomplete.
Likewise, we do not begin Kiddush on Shavuot until we are certain that the holiday night has truly begun.
It is customary to decorate homes and synagogues on Shavuot with leaves or grasses. There is a tradition to adorn the Torah scrolls with roses. If someone did not prepare leaves or grasses in advance for this purpose, they may not use others for this purpose during the holiday — even if those plants were cut or picked before the holiday. However, if the leaves or grasses were indeed set aside for this purpose but were forgotten and not laid out before the holiday began, it is permitted to do so during the holiday.
If the holiday falls on a Sunday, it is forbidden to spread or hang the grasses on Shabbat, even if they were prepared on Friday — for one may not prepare for the holiday on Shabbat.
It is also customary in some communities to set up trees around the bimah in the synagogue — to recall that on Shavuot, G-d determines the fate of fruit trees, and one should pray for them. The Vilna Gaon banned this custom in many communities, because in modern times other nations adopted the custom of putting up trees for their own holidays.
It is customary to stay awake throughout the festive night, studying Torah and reading the designated Tikkun Leil Shavuot, which is printed in many prayer books. The Shulchan Aruch of the Ari (Rabbi Isaac Luria) records the following: “Know that one who does not sleep at all during this night and occupies himself with Torah study may rest peacefully throughout the rest of the year, and nothing bad will befall him.”
During the morning prayer and Torah reading, special care must be taken not to doze off — especially during the Musaf prayer, for it is during this service that the mitzvah of counting the Omer is completed by bringing the grain offering from the new harvest, as it says in the Torah: “And you shall count for yourselves… and bring a new grain offering.” Without this conclusion, the mitzvah is incomplete.
One who remained awake all night performs netilat yadayim (ritual hand washing) in the morning, but does not say the accompanying blessing (nor other morning blessings). Instead, they listen to them recited by someone who did sleep that night — and fulfill their obligation by answering Amen.
About the Piyyut and Special Texts of Shavuot
“Akdamut”
The piyyut Akdamut was composed by Rabbi Meir ben Yitzchak, who served as the cantor of the Jewish community in Worms, the very same city where the great and holy Rashi lived. It is said that Rashi studied Torah under Rabbi Meir.
Rabbi Meir’s son sanctified G-d’s name when he was killed during the Crusades of the year 1096 (4856). Rabbi Meir himself glorified the name of G-d by participating in a forced public disputation with Christian clerics, who attempted to persuade him to convert to Christianity. He firmly rejected their disgraceful proposal, ridiculed their arguments, and with full sincerity declared the greatness of G-d, His wonders, His love for the Jewish people, the greatness of the Torah, and the reward reserved for those who walk in its ways.
Soon after this debate, Rabbi Meir passed away. After his death, he left behind a spiritual jewel — the piyyut Akdamut, which praises the Creator, His Torah, and the people of Israel who accepted it. This piyyut became widespread in many Jewish communities, where it is recited before the reading of the Torah on Shavuot. It is sung to a special melody that expresses awe and majesty. However, in Worms itself, this custom did not take root — the community was too grief-stricken by the loss of Rabbi Meir, whom they loved dearly, and they feared renewed persecution from Christians, since the piyyut includes sharp condemnations of their religion.
Summary of “Akdamut”
Akdamut consists of 90 rhymed lines. The first 44 of these are structured so that every second line begins with the next letter of the Hebrew alphabet. The initial letters of the remaining lines form an acrostic:
“Meir, son of Rabbi Yitzchak — may he grow in Torah and good deeds. Amen, may he grow and be strengthened.”
The piyyut is written in Aramaic — to be understood only by those who study Torah and are familiar with the writings of the Sages, which were composed in that language. Every one of the 90 lines ends in “ta” (תא) — the last and first letters of the Hebrew alphabet — symbolizing the word “Torah”, in whose honor it was written. The Torah has no beginning and no end — for he who reaches the final letter (Tav) immediately returns to the first (Alef).
The piyyut begins by describing the grandeur of the Almighty. Even if all the heavens were parchment, all the trees were pens, the oceans ink, and all humans scribes, this still would not suffice to describe the glory of G-d and the greatness of His creation. All of creation is the result of a single letter uttered by Him — the lightest sound, the letter Hei (ה).
The heavenly hosts, led by the Seraphim, tremble when they are about to praise G-d. Even they are permitted to sing His praises only at certain appointed times — some only once every seven years, and some only once in eternity.
How much greater, then, is the destiny of Israel, for whom G-d turns away from His heavenly retinue! It is Israel whom He rejoices over, whose fate He guides, whom He chose as His inheritance — and in return, Israel accepts Him as their King and praises Him daily with the words of the Kedusha: “Holy, Holy, Holy…” All G-d asks in return is that the people of Israel study Torah, live by it, pray to Him, and receive all they need. Even G-d’s tefillin contain the verse: “Who is like Your people Israel, a unique nation upon the earth?”
“And this — with G-d’s help — is what I will now recount, to exalt Israel and its glory.”
Then the nations of the world turn to the Jews: “Who is He, what is He — this One for whom you suffer death and destruction? You are so wise and beautiful. Join us, and we will give you everything you could wish for!” But Israel replies wisely: “The words of the nations are empty. What is their glory compared to ours, which will one day be revealed? A great light will shine for us, and you will vanish into darkness.”
Jerusalem will be rebuilt, the exiles will return to the Land of Israel, the gates of Gan Eden will open, and we will bask in its radiance. We will behold Him and say: “Behold, this is our G-d, in whom we trusted — and He has saved us!” The righteous will dwell in their own tents made from the skin of the Leviathan. Then G-d will lead the circle dance of the righteous and prepare a feast of Leviathan’s meat, the meat of the wild ox, and the wine that was created during the Six Days of Creation.
Fortunate is the one who will merit to see this. Fortunate is the one who believes in it, who awaits that day and never abandons his faith!
“All of you who hear the words of this song — which praises you — be strong in faith, and you will find your place among the holy ones of G-d, those who will enter the World to Come, if only you listen to these sacred words.
Great and exalted is the Almighty, the Beginning and End of all things. How fortunate we are that He loves us and gave us His Torah!”
The Story of “Akdamot”
In the terrifying years of pogroms, when the sharp sword pursued us, when the enemies of Israel everywhere lit the flames to burn us alive simply because we continued to believe in the true G-d — it was during those years that the persecuted and exhausted Jews of Ashkenazic Europe found solace and relief in this song, the sounds of which strengthened their faith and helped them stand firm in the face of their enemies. In honor of this poem’s noble character and the holiness of its author, a custom was established to recite it on Shavuot during the Torah reading. Immediately after the first Torah reader — the kohen — recites the opening verse of the day’s section: “In the third month after the children of Israel went out of the land of Egypt, on the same day (Rosh Chodesh), they came to the wilderness of Sinai,” the Torah reading is paused — and “Akdamot” is chanted. After completing the poem, the Torah reading resumes.
Why was it done this way? To teach the people the mitzvah of sanctifying G-d’s Name — meaning the willingness to sacrifice one’s life for Him. For we cannot say we are truly faithful to the Torah if we are not ready to defend our belief in it even at the cost of our lives. The sanctification of G-d’s Name is an inseparable part of the Torah, which was given to us in the third month — the month of Sivan.
In later times, the Sages annulled the custom of interrupting the Torah reading for the recitation of “Akdamot.” According to the revised custom, the kohen opens the Torah scroll to the appropriate place, then it is covered with its mantle, and before reciting the blessings over the Torah reading, all present chant “Akdamot.”
“Azharot”
In Sephardic communities, it is not customary to read “Akdamot.” Instead, after the chazzan’s repetition of the Musaf Amidah or before Minchah, the “Azharot” (“Admonitions”) written by Rabbi Shlomo ibn Gabirol are read. This poetic work lists all the positive and negative commandments of the Torah in a special format. Outside of the Land of Israel, the custom is to divide the “Azharot” into two parts: the section concerning the positive commandments is read on the first day of the festival, and the part concerning the prohibitions — on the second day.
In some communities, “Azharot” written by other authors are read. Particularly well-known are those composed by Rabbeinu Eliyahu. Although his version omits certain commandments, many communities read his “Azharot” in recognition of the holiness of their author, who composed them in prison from memory alone, without any book at hand from which to verify the full list of commandments or to complete what was missing.
“The Ketubah”
In many Sephardic communities, when the Ark (Aron HaKodesh) is opened and the Torah scroll is removed, a special ketubah — a symbolic “marriage contract” between Israel and the Torah — is read. This poetic text was composed by Rabbi Israel Najara.
On the Torah Reading of Shavuot
On Shavuot, synagogues read the section from Parashat Yitro in the Book of Shemot, beginning with the verse “In the third month,” continuing to the end of the passage, as it directly relates to the central event of the day — the Giving of the Torah to Israel. The text of the Ten Commandments is read using the special upper cantillation melody, the meaning of which will be explained later.
The maftir reads the passage from Parashat Pinchas in the Book of Bamidbar that begins with “And on the day of the first fruits” (Bamidbar 28:26). The haftarah is read from the beginning of the Book of Ezekiel, describing the maaseh merkavah — the extraordinary prophetic vision revealed to Ezekiel. This section was chosen because, just as in this vision, so too at Mount Sinai G-d appeared surrounded by myriads of angels. It is customary to assign the reading of this haftarah to the Torah scholar of the highest stature in the community.
Outside the Land of Israel, on the second day of the festival, the Torah reading is from the Book of Devarim, beginning with the verse “All firstborn” (Devarim 15:19). The maftir then again reads the passage from Bamidbar beginning with “And on the day of the first fruits.” The haftarah is read from the Book of Chavakuk, beginning with the verse “But the L-rd is in His holy Temple” (Chavakuk 2:20) until the end of the book.
Immediately before the Torah reading, after the kohen ascends the bimah but before he recites the blessings, Ashkenazic communities chant “Akdamot” to its traditional sacred melody. This chant is a majestic glorification of the Creator of the universe and of Israel, who received His Torah.
In some communities, the custom is to recite “Akdamot” after the kohen reads the first verse of the Torah portion. Many halachic authorities oppose this practice, maintaining that it is improper to interrupt the Torah reading mid-section. Therefore, those who recite “Akdamot” before the Torah reading — and even more so, before the kohen recites the blessing — are following the correct custom, allowing the Torah reading to begin immediately after the blessing without any interruption.
In Sephardic communities, “Akdamot” is not recited. However, after the Ark is opened but before the Torah scrolls are removed, it is customary to read the poetic “ketubah” — the “marriage contract” between the “bride and groom,” the congregation of Israel and the Torah. As the Tur writes, it is universally customary to read the “Azharot” at the conclusion of the Musaf service, after the chazzan completes its repetition. The “Azharot” list the commandments of the Torah, and each community recites them according to its tradition.
On Shavuot — the day the Torah was given — the Book of Ruth is read in synagogues. It teaches that the Torah can only be acquired through suffering and poverty, as Ruth endured before converting to Judaism. According to the Vilna Gaon, the Book of Ruth should be read from a proper parchment scroll (klaf), with two blessings recited beforehand: “on the reading of the scroll” (al mikra megillah) and “Shehecheyanu.” Outside the Land of Israel, the Book of Ruth is read on the second day of the holiday.
In some communities, it is not customary to read the Book of Ruth publicly in synagogue. Instead, each individual reads it at home, or it is read in synagogue outside of the prayer service.
In the afternoon, it is customary to gather in the synagogue and recite the Book of Tehillim (Psalms) together — outside the Land of Israel, this is done on the second day — since King David, its author, passed away on Shavuot. And since G-d counts the years of the righteous to the very last day, it is certain that David was also born on this day.
Upper and Lower Melodic Traditions
There are two traditional melodies used for reading the text of the Ten Commandments. Most of the cantillation marks of one of them are written above the words (in the vocalized Torah text), and this melody is therefore conventionally referred to as the “upper melodic tradition.” This “upper melody” follows the way the Ten Commandments are written in a Sefer Torah (Torah scroll), where the text is not divided into distinct sentences, but rather into parshiot—open and closed sections. According to scribal tradition, all the commandments except the first two are considered separate sections (parshiot), while the first two commandments, spoken by G-d in a single utterance, form one closed section. Therefore, the upper melody does not distinguish between sentence endings within a commandment but treats each commandment—whether long or short—as a single unit, and its tune is built accordingly. This applies even to short commandments consisting of just two words, even though in regular synagogue reading they are often joined together into one sentence.
The second traditional melody, most of whose cantillation marks are placed below the words, is called the “lower melodic tradition.” This is the melody used in public Torah readings in synagogues. According to this tradition, several short commandments—”You shall not murder,” “You shall not commit adultery,” “You shall not steal,” and “You shall not bear false witness”—are combined into a single phrase. This is because, according to general rules of cantillation, a phrase must contain at least three words. Hence, these commandments are melodically united under the lower melody. On the other hand, the section that includes the first two commandments, as well as the one that includes only the fourth commandment, are divided by the lower melody into several phrases.
The upper and lower traditions differ not only melodically. They also apply different cantillation marks to the same Torah text. In addition, some consonants in one tradition appear with a dagesh (a dot that can change pronunciation or meaning), and in the other they do not, which can be grammatically significant. Moreover, different phrase endings in each melodic version affect the vocalization of certain words.
On Shavuot, it is customary to read the Ten Commandments according to the upper melody, which separates each commandment as an individual unit. After all, this is the day the commandments were first given to the Jewish people! Therefore, we merge all phrases within a “long” commandment into a single unit—so that each commandment is heard separately, just as we first heard them at Mount Sinai.
Sacrifices Brought on Shavuot
The fiftieth day of the Omer count is Atzeret—the holiday of Shavuot. On this day, the same Musaf (additional) offering was brought in the Temple as on Rosh Chodesh and each of the seven days of Passover: two bulls, one ram, and seven lambs (all burnt offerings—Olah), along with one goat (Chatat—sin offering). These Musaf sacrifices are listed in the Book of Bamidbar (Numbers).
In addition to the Musaf offering, a special grain offering—a new Minchah offering—was brought on Shavuot, consisting of two loaves of bread. Alongside these loaves, the following animals were sacrificed: one bull, two rams, and seven lambs (all Olah), one goat (Chatat), and two lambs (Shelamim—peace offerings). These are listed in the Book of Vayikra (Leviticus).
In total, in addition to the two daily Tamid offerings brought every day, the offerings on Shavuot were: three bulls, three rams, and fourteen lambs (20 animals total, all Olah), two goats (Chatat), and two lambs (Shelamim). The meat of the four latter animals (Chatat and Shelamim) was eaten.
The two loaves of bread offered on Shavuot had to be made from new wheat grown in the Land of Israel. Here’s how they were prepared: three se’ah (a biblical volume measure, about 13.5 liters) of newly harvested wheat—equivalent to ten issaron (plural of issaron, a tenth of an ephah, or about 0.3 se’ah)—were taken, threshed, and milled into flour. This flour was sifted twelve times using twelve different sieves, yielding only two issaron—one for each loaf.
Each issaron of flour used for the Shavuot loaves had to come from one and a half se’ah of grain, sifted twelve times. By contrast, for the Showbread (Lechem HaPanim) offered regularly in the Temple (from old grain), only eleven siftings were required, and one issaron was obtained from one se’ah. For the Omer offering (barley from the new harvest), even more rigorous sifting was done: three se’ah of grain were sifted thirteen times.
The two Shavuot loaves were made from these two issaron of flour; the dough for each loaf was kneaded and baked separately. It was forbidden to bake them on the festival itself—certainly not on Shabbat—so they were prepared on the eve of the holiday.
The Torah requires that these loaves be leavened (chametz). How was this fulfilled? A piece of sourdough starter was added to the flour to cause fermentation.
The loaves had to be square in shape, each measuring six tefachim in length and four etzbaot in height (a tefach is a handbreadth; an etzba is a fingerbreadth, roughly 2 cm or 1 inch).
How were the loaves waved along with the two lambs of the Shelamim offering? According to the Rambam’s description, the two lambs were first waved alive, then slaughtered, skinned, and parts of them—the chests and right thighs—were placed next to the loaves. The priest placed his hands under them and waved the offering in all four directions of the compass, beginning with east, and then up and down.
The Custom of Eating Dairy Foods on Shavuot
In many communities, it is customary to eat dairy foods on the first day of Shavuot. Numerous explanations are given for this custom. Regardless of the reason, any tradition established by our forefathers becomes part of the Torah and cannot be canceled.
Many eat honey cakes or cheesecakes, referencing the verse from Shir HaShirim (Song of Songs 4:11): “Milk and honey are under your tongue.” Afterwards, they eat meat, in fulfillment of the mitzvah “You shall rejoice on your festivals”—and meat is considered essential for true festive joy.
Of course, one must observe all the kashrut precautions, especially on the holy day of the Giving of the Torah, to ensure the meal is in full compliance with halacha. After the dairy meal, one must recite Birkat HaMazon, wait at least an hour, spread a new tablecloth, and only then serve meat dishes.
These precautions are alluded to directly in the Torah, where it says: “The first fruits of your land you shall bring to the house of the L-rd your G-d [i.e., on Shavuot],” and immediately afterward: “You shall not cook a kid in its mother’s milk” (Exodus 34:26).
Some halachic authorities permit eating dairy on Shavuot after meat, provided that a shorter waiting period than usual is observed—less than on other days of the year.
The Origin of This Custom
As we remember, Shavuot is Atzeret – the conclusion of Passover. Just as during Passover we ate the meat of two distinct offerings – the Passover sacrifice and the Chagigah offering – on Shavuot we eat two separate meals: one dairy and one meat. Each of these is eaten with its own bread, since one may not eat dairy and meat dishes with the same bread. These two loaves remind us of the Two Loaves (Shtei HaLechem) that were offered in the Temple on Shavuot. This is explained by the Rema (Rabbi Moshe Isserles).
We also recall that baby Moshe was drawn from the river on the 6th of Sivan and refused to nurse from a non-Jewish wet nurse. In memory of this, we eat dairy dishes on this day (Sefer Mat’amim).
Before the Torah was given, Jews were allowed to eat meat of animals slaughtered in any way (not specifically via shechitah), as well as meat of non-kosher animals. Upon receiving the Torah, they were also commanded regarding shechitah, as well as the laws of kosher and non-kosher foods. (The Ten Commandments include within them all 613 commandments.) All of their dishes and utensils became forbidden for use and could not be immediately koshered through hagalah (boiling water), since the Giving of the Torah occurred on Shabbat (according to most opinions). Therefore, the Jews had to eat dairy foods that day (Geulat Yisrael).
Before receiving the Torah, Jews hesitated to eat dairy, fearing that milk might be considered a part of the animal’s body that had separated while it was still alive, and therefore forbidden to Noahides. That milk is indeed permitted for consumption is something we learn from the Torah itself, which praises the Land of Israel as “a land flowing with milk and honey.” This teaching is found in Talmud Bechorot. Thus, only after accepting the Torah were Jews permitted to eat dairy (Ta’amei HaMinhagim).
It is also noted that the first letters of the Hebrew words in the verse “A new grain offering to G-d on your Shavuot” (Bamidbar 28:26) spell the word milk (chalav, חלב).
Moreover, the gematria (numerical value) of the word chalav (חלב – milk) is 40, which corresponds to the forty days Moshe spent on Mount Sinai.
A Midrash tells us that one of the names of Mount Sinai is Gavnunim (גבנונים), because it was white like cheese (gevina, גבינה). That’s another reason we eat cheese on Shavuot.
Another explanation: The Torah teaches us modesty. In earlier times, Jews would study Torah sitting on the bare ground. Therefore, we eat dairy foods on Shavuot – the food of modest and humble people.
Flowers and Greenery on Shavuot
In remembrance that the Torah was given on a mountain covered in greenery, we try to surround ourselves with trees, flowers, and other fragrant plants during Shavuot – they make the festival more joyful.
Moshe was born on the 7th of Adar. The Torah tells us that his mother hid him for three months, until the 6th of Sivan, when she placed him among the reeds by the riverbank. In memory of the miracle that happened to Moshe, we spread reeds and grasses on the floor on Shavuot.
A time-honored Jewish custom calls for preparing roses and herbs for Shavuot, as related in the Midrash Vayikra Rabbah, which tells this parable: A king had an orchard. One day, the king came to inspect it and found it full of thorns. He ordered his gardeners to uproot everything, but then he saw a single rose growing among the thorns. The king said, “Because of this rose, the orchard will not be destroyed.” Likewise, because of the Torah, the world was spared (Bnei Yissaschar).
In the Book of Esther, it says: “The decree (dat) was given in Shushan the capital” (Esther 8:15). There is a tradition to read the name of the city not as Shushan, but as Shoshan – rose. That’s why there’s a custom to decorate Torah scrolls with roses. It is said that this custom dates back to the First Temple era, and that Haman, when accusing the Jews of various real or invented faults, told King Ahasuerus about this very custom.
Ancient Customs of the Holiday
In the Jewish community of Mainz, it was customary to bake special challahs called “Sinai” on Shavuot – the day the Torah was given – because on this day children begin learning Torah, and the bread was meant to “sweeten” the experience.
In Frankfurt am Main, a special meat or dairy dish was prepared in the shape of a ladder with seven steps, in memory of the seven heavens that G-d revealed during the Giving of the Torah.
Women baked special loaves of bread shaped with four corners, in memory of the two loaves brought in the Temple on Shavuot. This custom is based on the verse: “A river flowed out of Eden to water the garden, and from there it divided and became four headwaters” (Genesis 2:10). According to the Midrash, the word “river” refers to the Torah, and “Eden” to Mount Sinai.
Additionally, the Torah is referred to as “bread” (lechem), and in the Book of Job it says: “Its measure is longer than the earth and broader than the sea” (Job 11:10). The four corners of the bread symbolize the four approaches to Torah interpretation: Pshat (simple meaning), Remez (hint), Drash (homiletic), and Sod (secret) (Lev David).
The Taste of Milk and Honey
There is an opinion that the Torah is compared to milk and honey because both serve as metaphors for purity and transformation. A bee, which is a non-kosher insect, produces kosher honey. Similarly, milk, which originates from blood – a substance forbidden to eat – is transformed into a kosher product. That’s why our sages said: “From blood, we get milk.”
