Among the Shalosh Regalim, the three pilgrimage holidays of the Torah, Shavuot is unique in that it is the only
one of the holidays which does not have its own special mitzva (Pesaḥ has matza
and Sukkot has both the Sukka and the four species).
In addition, although the names of
the other holidays, Pesaḥ and Sukkot, express the essence of the
holiday, Shavuot, which literally means “weeks,” indicates only its
temporal connection to Pesaḥ, which it follows by seven weeks.
My father explained that each of
these apparent anomalies, in fact, conveys part of the essence of Shavuot. The purpose and meaning of Shavuot cannot be conveyed through a
single mitzva unique to the day. The
entire purpose of giving the Torah was to imbue our daily lives and every action
with the sanctity of mitzvot. Thus,
while we do commemorate the anniversary of receiving the Torah, the impact of
the day must be felt on a daily basis throughout the year.
As far as the name, Shavuot, connecting back to the holiday
of freedom conveys the lesson that the purpose of the Exodus was not merely to
free the Israelites from Egypt, but rather to complete that freedom through
giving the Torah. The Exodus was only the beginning of the process of achieving
freedom. This process was completed when we stood at Mount Sinai and accepted
the Torah. As our Sages taught, “none is free, save he who deals with Torah.”
True freedom requires obligations and commitment; otherwise it is not freedom
but anarchy.
Most people are familiar with Moses’
demand of Pharaoh, in God’s name: “let My people go”, yet they forget the
continuation of the verse “that they may worship Me”. This message is even more
important to the Jews than it was to Pharaoh, because it emphasizes the
spiritual nature of their journey from slavery to freedom.
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