Shavuot is the commemoration of the seminal moment in Jewish History, the anniversary of the experience of receiving the Torah at Sinai. Indeed we refer to Shavuot as Zman Matan Torateinu, the season when the Torah was given unto us.

There is an interesting teaching, from the great sage Rabbi Yehoshua Ben Levi, (as cited in the Talmud, Shabbat 88b) which introduces a unique view of the experience of Matan Torah. Rabbi Yehoshua ben Levi describes the moment when Moses stood on Sinai, and experienced the revelation, the vision of G-d, as he was about to bring the Tablets of the Law to the Jewish People.

Suddenly the angels are disturbed, and ask G-d, how can it be that this precious treasure, one that has been stored away for safe-keeping in G-d's private chamber for more than 974 generations since before the creation of the Earth, will be received by a mere human being?

G-d instructs Moses to defend himself to the angels, and in effect, to defend all mankind, by explaining that what is contained within these Tablets of the Law are guidelines and a moral code intended specifically for humanity, for the earthly realm and not for the heavens.

I have often pondered the angels' posture. Were they perhaps in a certain sense correct in their question? Do we truly deserve to receive G-d's precious treasure? Why exactly was the Torah given unto us, the Jewish People? What special responsibility did the Nation of Israel accept upon ourselves when we received the Torah at Sinai?

There is a beautiful teaching from the Zohar (the primary work of Jewish mysticism, attributed to the Tanna Rabbi Shimon Bar Yochai, 1st Century) cited by Rabbi Kalonimus Kalmish Shapira, the Rebbe of Piaceszna who perished at the hands of the Nazis during the Holocaust. In his epic work, Chovat HaTalmidim, in the chapter titled Torah, Prayer and Song, the Rebbe refers to the Zohar's ancient words:

"The letters and words that make up the Torah are in reality only the outer cloak of the Torah."

The Rebbe explains that if the letters and words are only an outer cloak, then one must ask, 'Who is clothed within that outer garment?'

He explains that when we study Torah, and really probe its eternal wisdom, and internalize its messages of hope and faith, in essence we are manifesting our soul's constant innate quest to reveal G-d's presence, to reveal the sparks of the Divine personified by the Torah's letters and words. In essence, Torah study is about that search for knowledge, enrichment, and refinement of character and consciousness that allows us to be more aware of the Divine within ourselves, within each other, within the world around us.

Rabbi Abraham Isaac Kook, in the twelfth chapter of his masterpiece, Orot HaTorah, teaches us that the Torah is bound to the collective soul of the Jewish People. When we as individuals study Torah we are contributing to Israel's collective responsibility to be an Or LaGoyim, to be a light unto the nations, to bring the awareness of G-d's Divine light, to this world that often can seem so dark and bleak. In other words, when we study Torah we are actually contributing in some subtle, yet mystical way, to the improvement and elevation of all mankind.

On Shavuot, we not only commemorate the incredible moment of receiving the Torah at Sinai, but we also celebrate, embrace and re-commit to our role as G- d's emissaries, to bring awareness of the Divine into our human world, to work as G-d's partners to improve and enrich the entire world.

May the Torah we study this Shavuot night, inspire us to accept this awesome opportunity and inspire us to continually strive for growth, and to seek the knowledge and strength to elevate and inspire others to share in the lofty endeavor of tikkun olam, of fixing and enriching the world...

Chag Sameach....Rabbi Sam Shor