What is the authentic Shavuot food?

Agrarian Roots of Pilgrimage Festivals

How might we look at the holiday cycles differently if we were still farmers in the land of Israel? How might an agrarian perspective of the Jewish holiday cycle renew our relationship to the earth? How might an agrarian perspective of the holidays link them together and provide a meaningful context for modern observance?

Given that our ancestors were originally an agricultural people who depended on the cycle of the seasons to meet their most basic needs, it is not surprising that much of our tradition, as embodied primarily in our holidays but also in prayer, reflects this historic reality. Even our calendar is based on the growing seasons in Israel. From Passover until the end of Sukkot, each of the Biblically commanded Jewish holidays have both agricultural and historical roots:

Holiday	Agricultural/Agrarian	Season	Biblical Event
Passover	start of the barley harvest	End of rainy season, start of dry season	Exodus from Egypt (Lev. 23:43)
Shavuot	Start of the wheat harvest	Enough days into the dry season for the wheat to dry on the stalk	No Biblical connection between Shavuot Holiday & giving of the Torah; see Ex. 23 + 34 below
Sukkot	Conclusion of harvest season	End of dry season, start of rainy season	Israelites dwelling in booths in the desert

Dating Shavuot:

By counting out the calendar dates, you can date the giving of the Torah very close to the holiday of Shavuot. (Note: Disapora Jews observe Shavuot on 6 Sivan).

Here the rabbis of the talmud cite various biblical passages to align the date of Shavuot with the date of receiving the Torah at Mt. Sinai:

שמות י״ט:א׳

(א) בַּחֹ֙דֶשׁ֙ הַשְּׁלִישִׁ֔י לְצֵ֥את בְּנֵי־יִשְׂרָאֵ֖ל מֵאֶ֣רֶץ מִצְרָ֑יִם בַּיּ֣וֹם הַזֶּ֔ה בָּ֖אוּ מִדְבַּ֥ר סִינָֽי׃

Exodus 19:1

(1) On the third new moon after the Israelites had gone forth from the land of Egypt, on that very day, they entered the wilderness of Sinai.

שמות י״ט:י״א

(יא) וְהָי֥וּ נְכֹנִ֖ים לַיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֣י ׀ בַּיּ֣וֹם הַשְּׁלִשִׁ֗י יֵרֵ֧ד ה' לְעֵינֵ֥י כׇל־הָעָ֖ם עַל־הַ֥ר סִינָֽי׃

Exodus 19:11

(11) Let them be ready for the third day; for on the third day ה' will come down, in the sight of all the people, on Mount Sinai.

שבת פ״ו ב:ה׳

תָּנוּ רַבָּנַן: בְּשִׁשִּׁי בַּחֹדֶשׁ נִיתְּנוּ עֲשֶׂרֶת הַדִּבְּרוֹת לְיִשְׂרָאֵל. רַבִּי יוֹסֵי אוֹמֵר: בְּשִׁבְעָה בּוֹ. אָמַר רָבָא: דְּכוּלֵּי עָלְמָא בְּרֹאשׁ חֹדֶשׁ אֲתוֹ לְמִדְבָּר סִינַי. כְּתִיב הָכָא: ״בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי״, וּכְתִיב הָתָם: ״הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים״ — מָה לְהַלָּן רֹאשׁ חֹדֶשׁ, אַף כָּאן רֹאשׁ חֹדֶשׁ. וּדְכוּלֵּי עָלְמָא, בְּשַׁבָּת נִיתְּנָה תּוֹרָה לְיִשְׂרָאֵל. כְּתִיב הָכָא: ״זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ״, וּכְתִיב הָתָם: ״וַיֹּאמֶר מֹשֶׁה אֶל הָעָם זָכוֹר אֶת הַיּוֹם הַזֶּה״ — מָה לְהַלָּן בְּעִצּוּמוֹ שֶׁל יוֹם, אַף כָּאן בְּעִצּוּמוֹ שֶׁל יוֹם. כִּי פְּלִיגִי בִּקְבִיעָא דְיַרְחָא: רַבִּי יוֹסֵי סָבַר — בְּחַד בְּשַׁבָּא אִיקְּבַע יַרְחָא, וּבְחַד בְּשַׁבָּא לָא אֲמַר לְהוּ וְלָא מִידֵּי מִשּׁוּם חוּלְשָׁא דְּאוֹרְחָא; בִּתְרֵי בְּשַׁבָּא אֲמַר לְהוּ: ״וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים״;

Shabbat 86b:5

The Sages taught: On the sixth day of the month of Sivan, the Ten Commandments were given to the Jewish people. Rabbi Yosei says: On the seventh day of the month. Rava said: Everyone agrees that the Jews came to the Sinai desert on the New Moon, as it is written here: “In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai” (Exodus 19:1), without elaborating what day it was. And it is written there: “This month shall be to you the beginning of months; it shall be the first month of the year to you” (Exodus 12:2). Just as there, the term “this” is referring to the New Moon, so too, here the term is referring to the New Moon. And similarly, everyone agrees that the Torah was given to the Jewish people on Shabbat, as it is written here in the Ten Commandments: “Remember the Shabbat day to keep it holy” (Exodus 20:8), and it is written there: “And Moses said to the people: Remember this day, in which you came out from Egypt, out of the house of bondage, for by strength of hand the Lord brought you out from this place; there shall be no leaven eaten” (Exodus 13:3). Just as there, the mitzva of remembrance was commanded on the very day of the Exodus, so too, here the mitzva of remembrance was commanded on the very day of Shabbat. Where Rabbi Yosei and the Sages disagree is with regard to the determination of the month, meaning which day of the week was established as the New Moon. Rabbi Yosei held: The New Moon was established on the first day of the week, and on the first day of the week He did not say anything to them due to the weariness caused by the journey. On the second day of the week, He said to them: “And you shall be to Me a kingdom of priests and a holy nation; these are the words that you shall speak to the children of Israel” (Exodus 19:6).

Naming this Holiday

Biblical	Post Biblical
Chag HaKatzir Bikurei Ma’asecha ‒ חַ֤ג הַקָּצִיר֙ בִּכּוּרֵ֣י מַעֲשֶׂ֔יךָ ‒ ‘Harvest Festival of first fruits’ (Exodus 23:16)	Chag Matan Torah ‒ ‘Festival of the Giving of the Torah’
Chag Shavuot ‒ ‘the Feast of Weeks, of the first fruits of the wheat harvest’ - חַ֤ג שָׁבֻעֹת֙ תַּעֲשֶׂ֣ה לְךָ֔ בִּכּוּרֵ֖י קְצִ֣יר חִטִּ֑ים - (Exodus 34:22)	Zman Matan Torateinu - ‘Festival of the Giving of Our Torah’

Chag Habikkurim: Origins of Shavuot as a FRUIT holiday

The Biblical and Mishnaic origins of Shavuot discuss the first wheat harvest of the year, as well as the role of bringing your bikkurim, “first fruits” to the temple. The only description of Shavuot is as the holiday of first fruits; no historical explanation is offered. Like most Jewish holidays, the role of eating symbolic foods in celebration came later.

Biblical Passages: Shavuot as HARVEST festival

שמות כ״ג:ט״ו-ט״ז

(טו) אֶת־חַ֣ג הַמַּצּוֹת֮ תִּשְׁמֹר֒ שִׁבְעַ֣ת יָמִים֩ תֹּאכַ֨ל מַצּ֜וֹת כַּֽאֲשֶׁ֣ר צִוִּיתִ֗ךָ לְמוֹעֵד֙ חֹ֣דֶשׁ הָֽאָבִ֔יב כִּי־ב֖וֹ יָצָ֣אתָ מִמִּצְרָ֑יִם וְלֹא־יֵרָא֥וּ פָנַ֖י רֵיקָֽם׃ (טז) וְחַ֤ג הַקָּצִיר֙ בִּכּוּרֵ֣י מַעֲשֶׂ֔יךָ אֲשֶׁ֥ר תִּזְרַ֖ע בַּשָּׂדֶ֑ה וְחַ֤ג הָֽאָסִף֙ בְּצֵ֣את הַשָּׁנָ֔ה בְּאׇסְפְּךָ֥ אֶֽת־מַעֲשֶׂ֖יךָ מִן־הַשָּׂדֶֽה׃

Exodus 23:15-16

(15) You shall observe the Feast of Unleavened Bread—eating unleavened bread for seven days as I have commanded you—at the set time in the month of Abib, for in it you went forth from Egypt; and none shall appear before Me empty-handed; (16) and the Feast of the Harvest, of the first fruits of your work, of what you sow in the field; and the Feast of Ingathering at the end of the year, when you gather in the results of your work from the field.

שמות ל״ד:כ״ב

(כב) וְחַ֤ג שָׁבֻעֹת֙ תַּעֲשֶׂ֣ה לְךָ֔ בִּכּוּרֵ֖י קְצִ֣יר חִטִּ֑ים וְחַג֙ הָֽאָסִ֔יף תְּקוּפַ֖ת הַשָּׁנָֽה׃

Exodus 34:22

(22) You shall observe the Feast of Weeks, of the first fruits of the wheat harvest; and the Feast of Ingathering at the turn of the year.

ויקרא כ״ג:ט׳-כ״א

(ט) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (י) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ אֲשֶׁ֤ר אֲנִי֙ נֹתֵ֣ן לָכֶ֔ם וּקְצַרְתֶּ֖ם אֶת־קְצִירָ֑הּ וַהֲבֵאתֶ֥ם אֶת־עֹ֛מֶר רֵאשִׁ֥ית קְצִירְכֶ֖ם אֶל־הַכֹּהֵֽן׃ (יא) וְהֵנִ֧יף אֶת־הָעֹ֛מֶר לִפְנֵ֥י ה' לִֽרְצֹנְכֶ֑ם מִֽמׇּחֳרַת֙ הַשַּׁבָּ֔ת יְנִיפֶ֖נּוּ הַכֹּהֵֽן׃ (יב) וַעֲשִׂיתֶ֕ם בְּי֥וֹם הֲנִֽיפְכֶ֖ם אֶת־הָעֹ֑מֶר כֶּ֣בֶשׂ תָּמִ֧ים בֶּן־שְׁנָת֛וֹ לְעֹלָ֖ה לַה'׃ (יג) וּמִנְחָתוֹ֩ שְׁנֵ֨י עֶשְׂרֹנִ֜ים סֹ֣לֶת בְּלוּלָ֥ה בַשֶּׁ֛מֶן אִשֶּׁ֥ה לַה' רֵ֣יחַ נִיחֹ֑חַ וְנִסְכֹּ֥ה יַ֖יִן רְבִיעִ֥ת הַהִֽין׃ (יד) וְלֶ֩חֶם֩ וְקָלִ֨י וְכַרְמֶ֜ל לֹ֣א תֹֽאכְל֗וּ עַד־עֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה עַ֚ד הֲבִ֣יאֲכֶ֔ם אֶת־קׇרְבַּ֖ן אֱלֹקֵיכֶ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶֽם׃ {ס} (טו) וּסְפַרְתֶּ֤ם לָכֶם֙ מִמׇּחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּהְיֶֽינָה׃ (טז) עַ֣ד מִֽמׇּחֳרַ֤ת הַשַּׁבָּת֙ הַשְּׁבִיעִ֔ת תִּסְפְּר֖וּ חֲמִשִּׁ֣ים י֑וֹם וְהִקְרַבְתֶּ֛ם מִנְחָ֥ה חֲדָשָׁ֖ה לַה'׃ (יז) מִמּוֹשְׁבֹ֨תֵיכֶ֜ם תָּבִ֣יאּוּ ׀ לֶ֣חֶם תְּנוּפָ֗ה שְׁ֚תַּיִם שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּהְיֶ֔ינָה חָמֵ֖ץ תֵּאָפֶ֑ינָה בִּכּוּרִ֖ים לַֽה'׃ (יח) וְהִקְרַבְתֶּ֣ם עַל־הַלֶּ֗חֶם שִׁבְעַ֨ת כְּבָשִׂ֤ים תְּמִימִם֙ בְּנֵ֣י שָׁנָ֔ה וּפַ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד וְאֵילִ֣ם שְׁנָ֑יִם יִהְי֤וּ עֹלָה֙ לַֽה' וּמִנְחָתָם֙ וְנִסְכֵּיהֶ֔ם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַה'׃ (יט) וַעֲשִׂיתֶ֛ם שְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּ֑את וּשְׁנֵ֧י כְבָשִׂ֛ים בְּנֵ֥י שָׁנָ֖ה לְזֶ֥בַח שְׁלָמִֽים׃ (כ) וְהֵנִ֣יף הַכֹּהֵ֣ן ׀ אֹתָ֡ם עַל֩ לֶ֨חֶם הַבִּכֻּרִ֤ים תְּנוּפָה֙ לִפְנֵ֣י ה' עַל־שְׁנֵ֖י כְּבָשִׂ֑ים קֹ֛דֶשׁ יִהְי֥וּ לַה' לַכֹּהֵֽן׃ (כא) וּקְרָאתֶ֞ם בְּעֶ֣צֶם ׀ הַיּ֣וֹם הַזֶּ֗ה מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ חֻקַּ֥ת עוֹלָ֛ם בְּכׇל־מוֹשְׁבֹ֥תֵיכֶ֖ם לְדֹרֹֽתֵיכֶֽם׃

Leviticus 23:9-21

(9) ה' spoke to Moses, saying: (10) Speak to the Israelite people and say to them: When you enter the land that I am giving to you and you reap its harvest, you shall bring the first sheaf of your harvest to the priest. (11) He shall elevate the sheaf before ה' for acceptance in your behalf; the priest shall elevate it on the day after the sabbath. (12) On the day that you elevate the sheaf, you shall offer as a burnt offering to ה' a lamb of the first year without blemish. (13) The meal offering with it shall be two-tenths of a measure of choice flour with oil mixed in, an offering by fire of pleasing odor to ה'; and the libation with it shall be of wine, a quarter of a hin. (14) Until that very day, until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears; it is a law for all time throughout the ages in all your settlements. (15) And from the day on which you bring the sheaf of elevation offering—the day after the sabbath—you shall count off seven weeks. They must be complete: (16) you must count until the day after the seventh week—fifty days; then you shall bring an offering of new grain to ה'. (17) You shall bring from your settlements two loaves of bread as an elevation offering; each shall be made of two-tenths of a measure of choice flour, baked after leavening, as first fruits to ה'. (18) With the bread you shall present, as burnt offerings to ה', seven yearling lambs without blemish, one bull of the herd, and two rams, with their meal offerings and libations, an offering by fire of pleasing odor to ה'. (19) You shall also offer one he-goat as a sin offering and two yearling lambs as a sacrifice of well-being. (20) The priest shall elevate these—the two lambs —together with the bread of first fruits as an elevation offering before ה'; they shall be holy to ה', for the priest. (21) On that same day you shall hold a celebration; it shall be a sacred occasion for you; you shall not work at your occupations. This is a law for all time in all your settlements, throughout the ages.

במדבר כ״ח:כ״ו

(כו) וּבְי֣וֹם הַבִּכּוּרִ֗ים בְּהַקְרִ֨יבְכֶ֜ם מִנְחָ֤ה חֲדָשָׁה֙ לַֽה' בְּשָׁבֻעֹ֖תֵיכֶ֑ם מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃

Numbers 28:26

(26) On the day of the first fruits, your Feast of Weeks, when you bring an offering of new grain to ה', you shall observe a sacred occasion: you shall not work at your occupations.

Note: the passages that follow Numbers 28:25 list the sacrificial offerings of two bulls, one ram, and one lamb.

דברים ט״ז:ט׳-י׳

(ט) שִׁבְעָ֥ה שָׁבֻעֹ֖ת תִּסְפׇּר־לָ֑ךְ מֵהָחֵ֤ל חֶרְמֵשׁ֙ בַּקָּמָ֔ה תָּחֵ֣ל לִסְפֹּ֔ר שִׁבְעָ֖ה שָׁבֻעֽוֹת׃ (י) וְעָשִׂ֜יתָ חַ֤ג שָׁבֻעוֹת֙ לַה' אֱלֹקֶ֔יךָ מִסַּ֛ת נִדְבַ֥ת יָדְךָ֖ אֲשֶׁ֣ר תִּתֵּ֑ן כַּאֲשֶׁ֥ר יְבָרֶכְךָ֖ ה' אֱלֹקֶֽיךָ׃

Deuteronomy 16:9-10

(9) You shall count off seven weeks; start to count the seven weeks when the sickle is first put to the standing grain. (10) Then you shall observe the Feast of Weeks for your God ה', offering your freewill contribution according as your God ה' has blessed you.

Mishnaic Passages ‒ Shavuot as FIRST FRUITS:

Which Species?

משנה ביכורים א׳:ג׳

(ג) אֵין מְבִיאִין בִּכּוּרִים חוּץ מִשִּׁבְעַת הַמִּינִים. לֹא מִתְּמָרִים שֶׁבֶּהָרִים, וְלֹא מִפֵּרוֹת שֶׁבָּעֲמָקִים, וְלֹא מִזֵּיתֵי שֶׁמֶן שֶׁאֵינָם מִן הַמֻּבְחָר. אֵין מְבִיאִין בִּכּוּרִים קֹדֶם לָעֲצֶרֶת. אַנְשֵׁי הַר צְבוֹעִים הֵבִיאוּ בִכּוּרֵיהֶם קֹדֶם לָעֲצֶרֶת, וְלֹא קִבְּלוּ מֵהֶם, מִפְּנֵי הַכָּתוּב שֶׁבַּתּוֹרָה (שמות כג) וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה:

Mishnah Bikkurim 1:3

(3) Bikkurim are brought only from the seven species. Not from dates grown on hills, nor from [the other species] grown in the valley, nor from olives that are not choice. Bikkurim are not to be brought before Shavuot. The people from Mt. Zevoim brought bikkurim prior to Atzeret (Shavuot), but they did not accept from them, on for it is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16).

How to designate & bring to Temple

משנה ביכורים ג׳:א׳-ב׳

(א) כֵּיצַד מַפְרִישִׁין הַבִּכּוּרִים. יוֹרֵד אָדָם בְּתוֹךְ שָׂדֵהוּ וְרוֹאֶה תְּאֵנָה שֶׁבִּכְּרָה, אֶשְׁכּוֹל שֶׁבִּכֵּר, רִמּוֹן שֶׁבִּכֵּר, קוֹשְׁרוֹ בְגֶמִי, וְאוֹמֵר, הֲרֵי אֵלּוּ בִּכּוּרִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף עַל פִּי כֵן חוֹזֵר וְקוֹרֵא אוֹתָם בִּכּוּרִים מֵאַחַר שֶׁיִּתָּלְשׁוּ מִן הַקַּרְקָע:

(ב) כֵּיצַד מַעֲלִין אֶת הַבִּכּוּרִים. כָּל הָעֲיָרוֹת שֶׁבַּמַּעֲמָד מִתְכַּנְּסוֹת לָעִיר שֶׁל מַעֲמָד, וְלָנִין בִּרְחוֹבָהּ שֶׁל עִיר, וְלֹא הָיוּ נִכְנָסִין לַבָּתִּים. וְלַמַּשְׁכִּים, הָיָה הַמְמֻנֶּה אוֹמֵר (ירמיה לא), קוּמוּ וְנַעֲלֶה צִיּוֹן אֶל בֵּית ה' אֱלֹקֵינוּ:

Mishnah Bikkurim 3:1-2

(1) How does one set aside bikkurim? A man goes down into his field, he sees a fig that ripened, or a cluster of grapes that ripened, or a pomegranate that ripened, he ties a reed-rope around it and says: “Let these be bikkurim.” Rabbi Shimon says: even so, he must again designate them as bikkurim after they have been plucked from the soil.

(2) How were the bikkurim taken up [to Jerusalem]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad, and they would spend the night in the open street and they would not entering any of the houses. Early in the morning the officer would say: “Let us arise and go up to Zion, into the house of the Lord our God” (Jeremiah 31:5).

How did Shavuot become associated with Matan Torah (the giving of the Torah)?

Joseph Tabori, Jewish Festivals in the time of the Mishna and Talmud

The Giving of the Torah was associated with Shavuot in antiquity as is evidenced by the prayers which are the formulation of the Men of the Great Assembly, they call Shavuot "zman Matan Torateynu" the day of the giving of the Torah. this appellation was used by them in the beginning of the Second Commonwealth. Additionally, the association of the giving of the Torah with Shavuot was retained by the Ethiopians and the Samaritans, both of whom had limited contact or influence of the Rabbinic authorities.

Pesikta Zutra (The Midrash Lekach Tov, 11th c.), Shemot 19:10

And on Shabbat which was the sixth of the month, they received the Ten Commandments and that was the holiday of Shavuot, the day of the giving of the Torah, the fiftieth day of going out of Egypt, that’s why it says ‘under a fruit tree I woke you up’ (Shir HaShirim 8:5) and ‘like a fruit in the forest’ (ibid. 2:3), as this fruit gives fruit fifty days after it blossoms, so the Torah was given 50 days after going out of Egypt. And the Torah was given at the end of even generations.

Dairy on Shavuot: Origins of Shavuot as a DAIRY holiday

These texts juxtapose the Shavuot practice of first fruits with the prohibition against mixing milk and meat.

שמות כ״ג:י״ט

(יט) רֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית ה' אֱלֹקֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃ {פ}

Exodus 23:19

(19) The choice first fruits of your soil you shall bring to the house of your God ה'. You shall not boil a kid in its mother’s milk.

שמות ל״ד:כ״ו

(כו) רֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית ה' אֱלֹקֶ֑יךָ לֹא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃ {פ}

Exodus 34:26

(26) The choice first fruits of your soil you shall bring to the house of your God ה'. You shall not boil a kid in its mother’s milk.

These verses align the metaphor of Torah’s sweetness with the passages about “milk and honey”

דברים כ״ז:ג׳

(ג) וְכָתַבְתָּ֣ עֲלֵיהֶ֗ן אֶֽת־כׇּל־דִּבְרֵ֛י הַתּוֹרָ֥ה הַזֹּ֖את בְּעׇבְרֶ֑ךָ לְמַ֡עַן אֲשֶׁר֩ תָּבֹ֨א אֶל־הָאָ֜רֶץ אֲֽשֶׁר־ה' אֱלֹקֶ֣יךָ ׀ נֹתֵ֣ן לְךָ֗ אֶ֣רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ כַּאֲשֶׁ֥ר דִּבֶּ֛ר ה' אֱלֹהֵֽי־אֲבֹתֶ֖יךָ לָֽךְ׃

Deuteronomy 27:3

(3) and inscribe upon them all the words of this Teaching. When you cross over to enter the land that your God ה' is giving you, a land flowing with milk and honey, as ה', the God of your ancestors, promised you—

תרגום יונתן על דברים כ״ז:ג׳

(ג) וְתִכְתּוֹב עֲלֵיהוֹן יַת כָּל פִּתְגָמֵי אוֹרַיְיתָא הֲדָא בְּמֶעֱבַרְכוֹן מִן בִּגְלַל דְתֵיעֲלוּן לְאַרְעָא דַיְיָ אֱלָהָכוֹן יָהִיב לְכוֹן אַרְעָא דְפֵירָהָא שְׁמֵינִין כַּחֲלָב וְעַבְדִין דְבַשׁ הֵיכְמָא דְמַלִיל אֱלָהָא דְאַבְהַתְכוֹן לְכוֹן

Targum Jonathan on Deuteronomy 27:3

4th Century

(3) and thou shalt write upon them all the words of this law, when you go over to enter the land which the Lord your God giveth you, a land whose fruits are rich as milk and producing honey, as the Lord God of your fathers hath said to you.

דברים רבה ז׳:ג׳

(ג) זֶהוּ שֶׁאָמַר הַכָּתוּב (שיר השירים א, ג): לְרֵיחַ שְׁמָנֶיךָ טוֹבִים, רַבָּנָן אָמְרֵי בַּחֲמִשָּׁה דְבָרִים נִמְשְׁלָה הַתּוֹרָה, בְּמַיִם, וּבְיַיִן, וּבִדְּבַשׁ, וּבְחָלָב, וּבְשָׁמֶן...בִּדְבַשׁ וּבְחָלָב מִנַּיִן (שיר השירים ד, יא): דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ...

Devarim Rabbah 7:3

Concerning that which the verse says, "Your ointments have a good fragrance", the Rabbis said that the Torah is compared with five things: Water, wine, honey, milk and oil...Where do we see it compared to honey and milk? "Honey and milk under your tongue" [i.e. this alludes to Torah].

יחזקאל ג׳:ב׳-ג׳

(ב) וָאֶפְתַּ֖ח אֶת־פִּ֑י וַיַּ֣אֲכִילֵ֔נִי אֵ֖ת הַמְּגִלָּ֥ה הַזֹּֽאת׃ (ג) וַיֹּ֣אמֶר אֵלַ֗י בֶּן־אָדָם֙ בִּטְנְךָ֤ תַֽאֲכֵל֙ וּמֵעֶ֣יךָ תְמַלֵּ֔א אֵ֚ת הַמְּגִלָּ֣ה הַזֹּ֔את אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן אֵלֶ֑יךָ וָאֹ֣כְלָ֔ה וַתְּהִ֥י בְּפִ֖י כִּדְבַ֥שׁ לְמָתֽוֹק׃ {פ}

Ezekiel 3:2-3

(2) So I opened my mouth, and He gave me this scroll to eat, (3) as He said to me, “Mortal, feed your stomach and fill your belly with this scroll that I give you.” I ate it, and it tasted as sweet as honey to me.

שיר השירים ד׳:י״א

(יא) נֹ֛פֶת תִּטֹּ֥פְנָה שִׂפְתוֹתַ֖יִךְ כַּלָּ֑ה דְּבַ֤שׁ וְחָלָב֙ תַּ֣חַת לְשׁוֹנֵ֔ךְ וְרֵ֥יחַ שַׂלְמֹתַ֖יִךְ כְּרֵ֥יחַ לְבָנֽוֹן׃

Song of Songs 4:11

(11) Sweetness drops
From your lips, O bride;
Honey and milk
Are under your tongue;
And the scent of your robes
Is like the scent of Lebanon.

רש"י על שיר השירים ד׳:י״א

(א) נֹפֶת. מָתוֹק: (ב) תִּטֹּפְנָה שִׂפְתוֹתַיִךְ. טַעֲמֵי תוֹרָה: (ג) וְרֵיחַ שַׂלְמֹתַיִךְ. מִצְוֹת הֲגוּנוֹת הַנּוֹהֲגוֹת בְּשַׂלְמוֹתַיִךְ: צִיצִית, תְּכֵלֶת, בִּגְדֵי כְהֻנָּה, אִסּוּר שַׁעַטְנֵז:

Rashi on Song of Songs 4:11

(1) Honey. [Which is] sweet. (2) Your lips drip. [With] explanations of Torah. (3) And the fragrance of your garments. The proper commandments pertaining to your garments; ritual fringes, blue thread, the garments of a kohein, and the prohibition of sha’atnez [=wool and linen].

שיר השירים ה׳:א׳

(א) בָּ֣אתִי לְגַנִּי֮ אֲחֹתִ֣י כַלָּה֒ אָרִ֤יתִי מוֹרִי֙ עִם־בְּשָׂמִ֔י אָכַ֤לְתִּי יַעְרִי֙ עִם־דִּבְשִׁ֔י שָׁתִ֥יתִי יֵינִ֖י עִם־חֲלָבִ֑י אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְשִׁכְר֖וּ דּוֹדִֽים׃ {ס}

Song of Songs 5:1

(1) I have come to my garden,
My own, my bride;
I have plucked my myrrh and spice,
Eaten my honey and honeycomb,
Drunk my wine and my milk.

Eat, lovers, and drink:
Drink deep of love!

תרגום על שיר השירים ה׳:א׳

(א) אֲמַר קוּדְשָׁא בְּרִיךְ הוּא לְעַמֵּיהּ בֵּית יִשְׂרָאֵל עַלִית לְבֵית מַקְדְּשִׁי דִּבְנֵית לִי אֲחָתִי כְּנִשְׁתָּא דְּיִשְׂרָאֵל דִּמְתִילָא לְנִנְפֵּי דְּהִיא צְנִיעָא אַשְׁרִיתִי שְׁכִינְתִּי בֵּינַיִךְ וְקַבֵּילִית בְּרַעֲוָא יָת קְטוֹרֶת בּוּסְמַיִךְ דַּעֲבַדְתְּ לִשְׁמִי שְׁלַחִית אִישָׁתָא מִן שְׁמַיָּא וַאֲכַלַת יָת עֲלָוָן וְיָת נִכְסַת קוּדְשִׁין אִתְקַבַּל בְּרַעֲוָא קֳדָמַי נִסּוּךְ חֲמַר סוּמָּק וַחֲמַר חִוָּר דְּנַסִּיכוּ כָּהֲנַיָּא עַל מַדְבְּחִי כְּעַן אֵיתוֹ כָּהֲנַיָּא רָחֲמֵי פִקּוֹדַי אֲכוּלוּ מָא דְּמִשְׁתְּאַר מִן קוּרְבָּנַיָּא וְאִתְפַּנְקוּ מִן טוּבָא דְּאִתְעַתַּד לְכוֹן:

Aramaic Targum to Song of Songs 5:1

(1) Then the Holy One, blessed be He, said to His people, the House of Israel: “I have come into my Temple which you built for Me, O My Sister, Assembly of Israel, (who are comparable to a chaste bride). I have caused My Presence to dwell among you. And I have favorably received your spice incense which you performed for My name. I have sent fire from heaven and it devoured the burnt offerings and the holy sacrifices. The libations of red wine and white wine, which the priests poured out on My altar, was favorably received. Now come, O priests who love My precepts, and eat what is left of the offerings and delight yourselves with the bounty made ready for you.”

רש"י על שיר השירים ה׳:א׳

(א) בָּאתִי לְגַנִּי. בִּימֵי חֲנֻכַּת הַבָּיִת: (ב) אָרִיתִי. לָקַטְתִּי, וְהוּא לְשׁוֹן מִשְׁנָה: "כִּמְלֹא אוֹרֶה וְסַלּוֹ", וְאַף לְשׁוֹן מִקְרָא "וְאָרוּהָ כָּל עֹבְרֵי דָרֶךְ". וְנֶאֱמַר עַל שֵׁם הַקְּטֹרֶת, שֶׁהִקְטִירוּ קְטֹרֶת יָחִיד הַנְּשִׂיאִים עַל מִזְבֵּחַ הַחִיצוֹן וְנִתְקַבְּלָה, וְהוּא דָבָר שֶׁאֵינוֹ נוֹהֵג לְדוֹרוֹת. וְעַל כֵּן נֶאֱמַר: "אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי". יֵשׁ דְּבַשׁ שֶׁהוּא גָדֵל בְּקָנִים, כְּעִנְיָן שֶׁנֶּאֱמַר: "בְּיַעְרַת הַדְּבָשׁ". וְ"יַעְרַת" הִיא לְשׁוֹן קָנֶה, כְּמוֹ "וַתָּשֶׂם בַּסּוּף", וְשַׁוִּיתָהּ בְּיַעֲרָא. וּמוֹצְצִין הַדְּבַשׁ וּמַשְׁלִיכִין הָעֵץ. וַאֲנִי מֵרֹב חִבָּה "אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי", אָכַלְתִּי הַקָּנֶה עִם הַדְּבַשׁ, אֶת שֶׁאֵינוֹ רָאוּי עִם הָרָאוּי, קְטֹרֶת נְדָבָה, וְכֵן שְׂעִירֵי חַטָּאת שֶׁהִקְרִיבוּ הַנְּשִׂיאִים, וְאֵין חַטָּאת קְרֵבָה נְדָבָה, וַאֲנִי קִבַּלְתִּים בּוֹ בַיּוֹם: (ג) שָׁתִיתִי יֵינִי. הֵם הַנְּסָכִים: (ד) עִם חֲלָבִי. מָתְקוּ וְצַחוּ מֵחָלָב: (ה) אִכְלוּ רֵעִים. בְּאֹהֶל מוֹעֵד אַהֲרֹן וּבָנָיו, וּבְבֵית עוֹלָמִים הַכֹּהֲנִים כֻּלָּם: (ו) שְׁתוּ וְשִׁכְרוּ דּוֹדִים. אֵלּוּ יִשְׂרָאֵל אוֹכְלֵי בְשַׂר זֶבַח הַשְּׁלָמִים שֶׁהִקְרִיבוּ לַחֲנֻכַּת הַמִּזְבֵּחַ:

Rashi on Song of Songs 5:1

(1) I have come to my garden. In the days of the dedication of the Beis Hamikdosh. (2) I have gathered. I gathered, and it is a term of the Mishnah, “as much space [as is required by] a gatherer אוֹרֶה and his basket.” It is also a term found in Scripture, “and all wayfarers have plucked וְאָרוּהָ its fruit.” And this was stated in regard to the incense, which they burned as an individual incense offering—the tribal princes on the outside altar and it was accepted. This is something that does not apply to later generations. Because of this, it is stated, “I have eaten my sugar cane with my sugar.” There is honey that grows in canes, as it is stated, “into the sugar of the יַעְרַת canes ,” and “יַעְרַת” is a term referring to a cane, as in, “and she placed [it] among the reeds בַּסוּף,” [which Targum renders] “and she placed it in the reeds בְּיַעֲרָא.” And the sugar is sucked out and the wood is discarded. But I, out of great love, “ate my sugar cane with my sugar,” I ate the cane with the sugar, the inedible with the edible, [signifying] the freewill incense offering, and likewise, the he-goats sin-offering that the tribal princes sacrificed, although a sin-offering is not brought as a freewill sacrifice, but I accepted them on that day. (3) I have drunk my wine. These are the libations. (4) With my milk. They were sweeter and clearer than milk. (5) Eat [my] friends. Aharon and his sons, in the Tent of Meeting, and all the kohanim, in the eternal Temple. (6) Drink and become intoxicated [my] beloved ones. These are the Israelites who ate the flesh of the peace offerings that they sacrificed for the dedication of the altar.

כתובות קי״א ב:כ״ב

רָמֵי בַּר יְחֶזְקֵאל אִיקְּלַע לִבְנֵי בְרַק חֲזַנְהוּ לְהָנְהוּ עִיזֵּי דְּקָאָכְלָן תּוּתֵי תְּאֵינֵי וְקָנָטֵיף דּוּבְשָׁא מִתְּאֵינֵי וַחֲלָבָא טָיֵיף מִנַּיְיהוּ וּמִיעָרַב בַּהֲדֵי הֲדָדֵי אֲמַר הַיְינוּ זָבַת חָלָב וּדְבָשׁ

Ketubot 111b:22

§ Rami bar Yeḥezkel happened to come to Benei Berak. He saw those goats that were grazing beneath a fig tree, and there was honey oozing from the figs and milk dripping from the goats, and the two liquids were mixing together. He said: This is the meaning of the verse “A land flowing with milk and honey” (Exodus 3:8).

Shavuot as a DAIRY Holiday

תנחומא בובר, כי תשא ט׳

(ב) ד"א דבש וחלב תחת לשונך, בשעה שעמדו לפני ה' סיני ואמרו כל אשר דבר ה' נעשה ונשמע (שמות כד ז), באותה שעה אמר להם הקב"ה דבש וחלב תחת לשונך, ד"א נופת, אמר להם הקב"ה כך חבבתם את התורה חייכם שהיא נתונה לכם במתנה, ויתן אל משה.

Midrash Tanchuma Buber, Ki Tisa 9

(2) Another interpretation: HONEY AND MILK ARE UNDER YOUR TONGUE. When they stood before Mount Sinai (according to Exod. 24:7), THEY SAID: ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. In that hour the Holy One said to them: HONEY AND MILK ARE UNDER YOUR TONGUE. Another interpretation (of Cant. 4:11): NECTAR. The Holy One said to them: Thus (i.e., like nectar) you have cherished the Torah. By your life, it is given to you as a gift.²⁹Cf. below, 9:12; Ned. 38a. (Exod. 31:18:) HE THEN GAVE UNTO MOSES.

Perushim u-Fesaqim le-R' Avigdor, p. 478
Rabbi Avigdor ben Eliyahu Kohen Ṣedeq, a 13th century Tosafist originally from France/ Germany/Italy/Austria; context is Christian Europe

The society raises the difficulty in asking ‘why is it that we consume pladen [a type of baked dairy pie] on Shavu'oth?’ And it appears that there is a hint to it [dairy consumption] in the Torah: “Also in the day of the first-fruits, when ye bring a new meal-offering unto the LORD in your feast of weeks,” forms an acronym “dairy on Shavu'oth.” Though as for pladen specifically I don’t know why.

Another early source for this custom is the Kol Bo. {Kol Bo, anonymous work on Jewish Law, probably by Rabbi Aharon ben Ya'aqob HaKohen of Lunel (1262-1325) first printed in Naples, 1490}. It states there: "There is an established custom to eat honey and milk on the festival of Shavu'oth since the Torah is compared to honey and milk as it is written Honey and Milk beneath your tongue."

שולחן ערוך, אורח חיים תצ״ד:ג׳

אסור להתענות במוצאי חג השבועות: הגה ואין אומרים תחנון מתחילת ראש חודש סיון עד ח' בו דהיינו אחר אסרו חג (הגהות מיימוני הלכות ברכות ומנהגים) ונוהגין לשטוח עשבים בשבועות בבית הכנסת והבתים זכר לשמחת מתן תורה ונוהגין בכל מקום לאכול מאכלי חלב ביום ראשון של שבועות ונראה לי הטעם שהוא כמו השני תבשילין שלוקחין בליל פסח זכר לפסח וזכר לחגיגה כן אוכלים מאכל חלב ואח"כ מאכל בשר וצריכין להביא עמהם ב' לחם על השלחן שהוא במקום המזבח ויש בזה זכרון לשני הלחם שהיו מקריבין ביום הבכורים:

Shulchan Arukh, Orach Chayim 494:3

16th c.

It is prohibited to fast immediately after the holiday of Shavuot. Ramah: And we do not say Tachanun from the beginning of Rosh Chodesh Sivan until the 8th day, which is after the post-holiday day (Hagahot Maimoni, Hil' Tefillah Umnagim). We have the custom to spread out plants on Shavuot in the synagogue and in houses, as a memory for the happiness of the receiving of the Torah. We have a custom everywhere to eat dairy food on the first day of Shavuot. And it seems to me that the reason is: It is like the two foods that are taken on the evening of Pesach, a reminder of the Korban Pesach and a reminder of the Korban Chagiga, so too we eat a dairy food followed by a meat food, and we bring with them two loaves on the table in place of the Mizbeach, and thus there will be a reminder of the two loaves that were brought on "The day of the Bikkurim."

Shulchan Aruch HaRav, 494:16

Rabbi Shneur Zalman of Liadi (1745 ‒ 1812)

.נוהגין בכל המקומות לאכול מאכלי חלב ביום א' של שבועות ומנהג אבותינו תורה היא

It is a custom in all places to eat dairy foods on the first day of Shavuot, and a custom of our father’s is

Torah.

The Mishnah Berurah is a work of halakha (Jewish law) by Rabbi Yisrael Meir Kagan (Poland, 1838‒1933)

משנה ברורה תצ״ד:י׳-י״ב

(י) {י} זכר לשמחת מתן תורה - שהיו שם עשבים סביב הר סיני כדכתיב הצאן והבקר אל ירעו וגו'. כתבו האחרונים במקום שנוהגין לחלק עשבים המריחים בבהכ"נ לא יחלקו מברוך שאמר עד אחר תפלת י"ח כדי שיוכל לברך עליהן דבינתים אסור להפסיק. נוהגין להעמיד אילנות בבהכ"נ ובבתים זכר שבעצרת נידונו על פירות האילן [מ"א] והגר"א ביטל מנהג זה משום שעכשיו הוא חק העמים להעמיד אילנות בחג שלהם:

(יא) {יא} בכמה מקומות לאכול - ואם מותר להתענות תענית חלום בשבועות עיין לקמן בסימן תר"ד במ"א ובמה שכתבנו שם במ"ב:

(יב) {יב} מאכלי חלב - עיין מ"א ואני שמעתי עוד בשם גדול אחד שאמר טעם נכון לזה כי בעת שעמדו על הר סיני וקבלו התורה [כי בעשרת הדברות נתגלה להם עי"ז כל חלקי התורה כמו שכתב רב סעדיה גאון שבעשרת הדברות כלולה כל התורה] וירדו מן ההר לביתם לא מצאו מה לאכול תיכף כ"א מאכלי חלב כי לבשר צריך הכנה רבה לשחוט בסכין בדוק כאשר צוה ה' ולנקר חוטי החלב והדם ולהדיח ולמלוח ולבשל בכלים חדשים כי הכלים שהיו להם מקודם שבישלו בהם באותו מעל"ע נאסרו להם ע"כ בחרו להם לפי שעה מאכלי חלב ואנו עושין זכר לזה:

Mishnah Berurah 494:10-12

(10) In remembrance of the joy of receiving the Torah: for there were grasses around Mount Sinai, as it says "The flocks and cattle shall not graze..." Latter sages wrote that in places where it is the custom to give out fragrant grasses in the synagogue, they should not give them out from Barukh SheAmar until after the Amida, so that one may bless over them (the blessing for fragrant vegetation)-- because during that period it is forbidden to interrupt (the prayer). There is a custom to stand trees in the synagogues and homes in remembrance that on Shavuot judgment takes place for the fruits of the tree. The Gr"a abolished this custom because now it is the ritual of the (non-Jewish) nations to put up trees on their holiday.

(11) .. In many places to eat.. And in regards to whether it is permissible to fast a fast due to a dream on Shavuot see...

(12) Dairy foods - See Magen Avraham and I also heard in the name of a Gadol who said a correct reason for this: that when Bnei Yisrael stood at Har Sinai and accepted the Torah(When the 10 commandments were revealed, and through this all the parts of the Torah were also revealed to them, like that Rav Sadya Gaon writes, that the 10 commandments sustain the whole torah) and they went down from the mountain to their homes they found nothing to eat immediately except for dairy foods because for meat they would need much preparation to slaughter with a checked knife like Hashem commanded... And to clean out the strings of forbidden fats and blood, and to rinse and salt (the meat). Also to cook in new vessels because their previous vessels had been used to cook meat (that they now discovered was actually trief) had been used in the last 24 hrs (which is what is forbidden Biblically) so their old vessels were forbidden to them, therefore they choose on account of the time to eat dairy foods and we do this as a commemoration of this.

Eat and be Satisfied: A Social History of Jewish Food (1993, p. 119)

In central and eastern Europe dairy foods replaced the honey cake of Provence on Shavuot, partly because there was an abundance of milk at this time of the year and partly because dairy dishes were the standard festive food at Whitsun in several parts of Germany, and the Scots celebrated the festival of Beltane on May 1, when many dairy dishes were consumed.

The Custom (Minhag) of Eating Dairy on Shavuot by Rahmiel Ezra Kravitz

Essay published: https://www.academia.edu/7501707/ (May 2014)

A similar Christian (in this case, Eastern) festival with a tradition of dairy dishes is Maslenitsa. The time that Maslenitsa is celebrated, however, is a few months before Shavu'oth, at the beginning of the Eastern Orthodox Lenten period. There may be a connection between this and Shavu'oth, as some have proposed, yet, this possibility has yet to be satisfactorily investigated.

The only group which seems to have a definite dairy custom is that of Aleppo, Syria. According to elderly informants referring to the customs of their parents (over a century ago), "the custom in 'Halab was to eat a light dairy meal specifically on the first night of Shavu'oth, to facilitate staying up all night and reading" (notably not during the day, and for a clear purpose ‒ to help with the reading of Tiqun Leil Shavu'oth. Light dairy meals wouldn't cause drowsiness like a heavy meat meal would).

Shavuot at a Spring Harvest Festival that Features Dairy

From MyJewishLearning.com: Spring harvest festivals characteristically featured dairy dishes, perhaps because cheese was produced during that season.

Gematria & Other Word Games

Those of kabbalistic [mystical] bent equate the numerical value of the word חָלָב/ halav (milk), 40 ('het'=8, 'lamed'=30, 'vet'=2), with the number of days Moses spent on Mount Sinai receiving the Ten Commandments and other teachings (Exodus 24:18).
The initials of the four Hebrew words in Numbers 28:26, (חֲדָשָׁה לַֽה' בְּשָׁבֻעֹתֵיכֶם), which describe the sacrificial meal offering on Shavuot, spell halav (milk), suggesting that dairy food is the acceptable dinner for the festival. (Mateh Moshe משה מטה, "Tribe/Staff of Moses"; published in Kraków in 1591, a halakhic work by Rabbi Moshe ben Avraham of Przemyśl.)
Mt. Sinai is referred to in Psalms 68:15 as mount of גַּבְנֻנִּים/gavnunim, meaning many peaks. They connect that description with the Hebrew word גְּבִינָה / gevinah (cheese).
גְּבִינָה / gevinah (cheese) is 70, corresponding to the "70 faces of Torah."

סנהדרין ע׳ ב:א׳

שאין לך דבר שמביא יללה לאדם אלא יין ר' יהודה אומר חטה היה שאין התינוק יודע לקרוא אבא ואימא עד שיטעום טעם דגן רבי נחמיה אומר תאנה היה שבדבר שקלקלו בו נתקנו שנאמר (בראשית ג, ז) ויתפרו עלה תאנה

Sanhedrin 70b:1

as, even today, nothing except wine brings wailing and trouble upon a person; most sins are caused by drunkenness. Rabbi Yehuda says: The Tree of Knowledge was the wheat plant. This is proven by the fact that, even today, an infant does not know how to call out to his father or mother until he tastes the taste of grain, and for this reason wheat is called “the Tree of Knowledge.” Rabbi Neḥemya says: The Tree of Knowledge was a fig tree, because it was with the matter with which they sinned that they were rehabilitated, as it is stated: “And they sewed together fig leaves, and made for themselves loincloths” (Genesis 3:7).