Five Reasons for Eating Dairy on Shavuos

We're going to talk about the Minog to eat Milchigs on the Yompt of Schwuwis. There is a Rama. Rama records the Minog in, or a Chai Misem in Tafsadi Dalat, Siv Gible says Rama. No again, but Kalmakum, Lachel Ma Khali Khalif, the Omrition of Schwuwis. There is a Minog amongst Pali Salty Milchigs. He writes the Omrition of Schwuwis. That's why I'm the first to explain Schwuwis. There are five reasons that I am aware of by major authorities that explain this Minog. First reason is offered by the Rama himself. One of the lesser known ones, but is in the most primary source, where the Rama says that typically on Yompt of them, we often try to do something that's a zechar to the way the Yompt of used to be observed when we had the Basemigdash. The primary carbon of Schwuwis is the Sh Tehaleh. There is a halacha in your idea. The halacha in your idea is that if you add a loaf of bread on the table, when you were eating a Milchig meal, you are not allowed to use that same loaf of bread for a flashek meal and vice versa. So if you slice up your chala at a Shabis meal, you cannot make French toast with those sliced pieces of chala on Sunday morning, which is something that a lot of people are unaware of. Ramosha is a big cooler than if you didn't slice it all up. And it's still in one big chunk that you are allowed to then use it, slice it up and make French toast next Sunday morning. But typically speaking, if you slice up a bunch of pieces of bread and they're out there on the table at a flashek meal, halacha in your idea, you're not allowed to use that bread for a Milchig meal. So says the Rama, what do we do on Schwuwis? We darf go ahead and have a Milchig meal. But obviously we're going to have a flashek meal too. It's Yantuf after all, in Semchala, Babasar. So in the summer we're going to be having a flashek meal also. So we create a situation where we're going to need two sets of bread. And that's a Zahe Khartou, Steyhallah Khem, the Covenant of Schwuwis, which is the Steyhallah Khem. And that's the way we commemorate the Steyhallah Khem by creating a matz of where the halacha is going to require us to have two sets of bread. That's how the Rama understands it. Mugnavrum has a different explanation, Mugnavrum writes, that Yash Harbi Taimim, Motsasi Khazva, Taim Di Subhazawar. He says, based on the Zahe Khazva, the Zahe writes that the Shiva Shavuos that we have between the Yant of Pesak and the Yant of Schwuwis is Kiilu, Zayin Nikim, that a woman goes through, after being a Need, that a woman goes through, Zavgidullah, that a woman goes through seven clean days before she can become Tahara. So we were in the throes of Tumah in Mithrayim. We go through seven clean weeks, seven cleansing weeks, before we become Taharin at Kabbalah Satara. So he says, what is the symbol of purity in Hil Khasnida? The symbol of purity is Khalav, because the Ghamarrah is an expression of the Sakh of Nida that Dham Naha Khar Vinasa Khalav, that when a woman is nursing, she doesn't get her period. Why is she not get her period? Because the Ghamarrah assumes that the blood that was going to go into her menstrual bleeding, that was going to come out of her, instead turned into milk in her body, and therefore she was able to produce it as milk instead of blood, and milk is obviously Tahara. So milk is the symbolism of the inability to become Tameh, of the complete removal from Tumah. So why do we have Milchikshvahs? Because we just went through our Zionic hymn. What's the ultimate Nakeem when you have Khalav? When there's no doubt, there's no potential for Dham. Any potential for Dham has turned into Khalav. So that's why we have Milchikshvahs as a symbol of purity, a symbol of Tahara of the Shivanic hymn that we just went through. That's the reason of the Manganavra. I'm also not one of the more popular quoted ones. The most popular quoted one is probably what the Mishra Burr says. Mishra Burr quotes the Manganavra. He says, "But bani shamati al-ab-shayim qadal al-akhad." In the name of some anonymous qadal, he writes, we don't know who. Shahamartam nakhonuzah, kibbeh shahamd al-arsinah, vikibul-a-Tura, at the time the Klaali-Salsar al-Sinah, and they were Makaab al-Ataura, and they came down from the har to then they went back to their houses. They had to find something to eat. Now, all of a sudden they have Hilgeschrita, Nikura-Gid, they have Hilgesmuligha, so we're in Gefuji for right now. They have to set up a Shakhtais and find experts in the area and traipers and all the rest. All these things, all of a sudden, they were a whole new set of al-akhas. People had started sitting and studying year and a day all of a sudden. They couldn't eat anything yet. The only thing they had available to eat was milk eggs. Milk eggs are easy. Squeeze the cow, you get the milk and not a cow. So you can have milk eggs. That's so many al-akhas to learn when it comes to milk eggs. Just make sure you milk a kosher animal. Right, so that's why it's a Zaehurtah that, to the realization that now we were bound by the laws of the Torah and the laws of the Torah didn't allow for easy eating a flash. So that's why we have milk eggs. That's what the Mishra-Bura says. The fourth reason is, "Qurba'iyyushu-Syakov" and some Tafzadi-Dalid-Ozbez. Yushu-Syakov and some Tafzadi-Dalid-Ozbez points out that the primary change at Kabbalah-Satura was that prior to Kabbalah-Satura, we were able to do mitzvah-Sashama, from a venus Mekheim-Kalatorekulach-Lonitna, maybe all the other were Mekheim-Kalatorekulach-Lonitna. We were able to plant the mitzvahs. We changed the Kabbalah-Satura that we got to eat her hara for it. That we got to eat her hara, not to do, because we came to Matsubhaviyyusha. Why is it God who mission Matsubhaviyyusha and Mishra-Nam-Mitsubhaviyyusha? Because some of the Tafzadi-Syakovs' places, some of them at Subhaviyyusha has gates on her to do otherwise. When you're in a Matsubhaviyyusha, there's no gates on her to do otherwise. So the scar of going against that gates on her to do otherwise is so great that it's that that's what we're celebrating really at Kabbalah-Satura. And he says, based on that, he says, that's what the Gamara means of Yosef, says in the Gamara, that Ilav Hayyoma, Kamiyyosivika-Bashuka, of Yosef says, if not for the day of Shruh, Ilav Hayyoma, that's Arta, the day of Shruh, how many other Yosef's would there be? you know makes me really special says for real safe because there's a couple of satire so much i'm trying to learn what's the videos of saying that i'm like this awesome common hakham and everyone else isn't and i would be just like everybody else if you know for both of our think i'd you know it's like uh. the the baseball players think i did such a this baseball otherwise i'll just be coming from him but because i'm really talented this so that's what makes me really great so he'll say that we have a special is that i think of all set or i i would just be every other like every other you see the new like a pretty something that's the way for a real safe to talk real safe is the one who's known to be the guzzle shabang nothing at the end of the second so that says that the mishmash rabbi but that would be rabbi but that's the died of the new was tied out and the real safe says no i'll just need another don't say a new state out there you can't know that i'm still around okay so that doesn't sound like so so i'm believe that it's a different cash but the point is real safe apparently is the guy that's supposed to be the most humble and here he is saying that look how great i am so he says no says you should see i'm gorgeous right the real safe was a real safe is blind he held that he was an animal to be also he was an animal to be also he says you know why people respect me for all the missiles that i do and for being able to do everything they don't have a yet or harrah i'm an animal to be also they're all the two of you so they have a yet or not to do you love i don't matter not been for shavu's everyone would be like me everyone do everything that i do because not only the one of the yet or to begin with but the whole of both of shavu's is to take the yet or harrah to take the the possibility the potential for so much bad and defeated and therefore create the ultimate good by overpowering the yet or harrah so says you should see i have to say for you should see i have some tough time you darling says why is that we have got to have because damn they have enough to call he goes back to that same state but he takes the total difference damn is the symbol of impurity the symbol of tomah and says what do we do with the damn it's not a problem we take the potential for impurity we take the potential but the one and we turn it around completely and we use it to achieve the ultimate in tahrah and that's what kabalsatah is all about that prior to the commissary yes we admit first but we didn't have real potential for bad because we don't have the yet or harrah the key is take the yet or harrah defeat it and then you achieve the ultimate and then you've achieved greatness in uh. in in in judeism that's the fourth approach that i saw the fifth approach that i saw is basal avie basal avie imparshe as the israel basal avie imparshe as the israel writes the primary reason that we were able to defeat the malachem when the malachem said come on my inner skis is currently god why you're going to give the third man what man did deserve the Torah so basal avie says if you read carefully the gammars and the midrashem that it seems that the primary issue is that we have there many mitzvahs in the Torah that are mitzvahsha b-guh and malachem don't have a good there are physical bodies of the can't do physical mitzvahs so we were able to say come on rebarnish alam so many physical mitzvahsha we deserve the Torah because of all those physical mitzvahsha in the Torah and that's why the basal avie says daf got the umpt of shrews but he manami lachem a cold mode in that service being an amy lachem why why shrews do you need more lachem do you need to satisfy physical desires at the rabbi to be this uh. sublime spiritual day where there's nothing physical no but point is how do we get the Torah we got the Torah because we're physical beings so that's why daf got that service we have to do things that you need the ham says the basal avie the zehwa in shanogen by service lechon ma'kul khallav that's why we at millichigs you know why because when you're having millichigs and again the basal avie assumes much like the ramah you're also having flashings because of simple ziantic so you can be having a little bit of the having flashings on the same day you're creating a problem and how you can address that problem well you have to study the halachos the halachos had a separate milichig from play shugam when you're cooking and preparing for the antivine the oven and when you're uh. you have a different calumans when you have how much time to wait between milichig you got to prepare for all that stuff so what do we do on yet we show how look observance of halachem requires physicality we emphasize the fact that we got the Torah because we're physical beings And therefore we're going to observe those al-Akhus that depend on the most physical things that depend on how to eat eating habits and things like that. And that's why we eat Milchiks. Obviously in addition to Flashek, as what he says. So it's major enough communes depending on which reason you hold like. If you hold like the Ramayi, you hold like the Baisal Aviy, then Avadiy you're going to say that you have to eat Flashek's also. Not only Milchiks. If you hold like the Yashus Yakov, so no, it's just saying you hold like the Maganavram, it's just a, or you hold like the Mishabura, said no, it's just that Milchiks is a symbol of purity or a symbol of what we did, what we ate at the time. Nothing to do with Flashek's. So maybe Milchiks alone should suffice, you shouldn't need to have Flashek's. Maybe Ben Shem-Tumar, we can discuss what the Ramakashis are lahalakhah went to have the dairy meal and still be out there in the midst of some kasyantah. And what sort of leniency is there might be in terms of al-Akhzabah, if any, when it comes to the answer to this.