Shavuot Message

Affirmation of Faith and Personal Gratitude

Shavuot, the second of the three Pilgrim Festivals may be perceived to be very much a junior partner. Pesach and Sukkot are both rich in symbol and ritual while Shavuot is almost bereft of either. Preparations for Pesach begin 30 days in advance when we study the laws of Pesach. This commences the multiple Pesach preparations including cleaning away ‘hametz and preparing for the Seder night, culminating in the observance of a festival rich with ritual. Before Sukkot we spend hours building the sukkah and choosing the four species and during Sukkot, dwelling in a sukkah and making a brachah on the four species, dominate the festival. In contrast, prior to Shavuot there is little preparation and on the day(s) of Shavuot there is almost no Torah prescribed ritual.

A second difference is the length of the festival; both Pesach and Sukkot are celebrated for seven days (eight in the Diaspora), while Shavuot is a mere one day festival in Israel (two days in the Diaspora).

A third difference is the “reasons” for celebrating the festival as prescribed in the Torah. Regarding Pesach it is specifically stated that we do so to remember the Exodus from Egypt. On Sukkot we are told that the festival commemorates G-d’s placing us in sukkot when we went out of Egypt. Regarding Shavuot, no reason is given at all. The lack of reason is mystifying given the command to rejoice (Deut. 16:11) on Shavuot. What are we rejoicing for?

It must be noted that the void in Shavuot ritual and symbol was later filled by the Rabbis who introduced the theme of zman matan torateinu i.e. the time of the giving of the Torah. Thus to this day Shavuot is dedicated to the study of Torah. However from a Biblical perspective what are the raison des traits of this festival?

In grappling with these questions, it is important to note two concepts introduced by Professor Michael Rosenak in his monumental book on Jewish educational philosophy, Commandments and Concerns. In this work Rosenak differentiates between two aspects of religion, explicit religion and implicit religion. Explicit religion comprises the aspects of religion that are particular to a certain faith community, be it Jews, Christians or Moslems. The explicit aspects of each religion differentiate them from one another and define the desired rituals and observances. In Judaism, explicit religion is reflected in the centrality of Torah and Mitzvot (however they are understood), and in the special relationship between G-d and the Jewish people. From this explicit perspective the Jew’s relationship with G-d is governed by the Torah and it is the Torah that defines the moral imperative In contrast, implicit religion comprises those aspects of religion that are personal and universal. Implicit religion is accessible to all mankind and cuts across all faiths stressing those aspects that are common and universal. This perspective stresses the relationship between man and his creator, a relationship based on man’s recognition that his existence is a result of Divine benevolence. This recognition leads to a moral imperative that is universal, governing all mankind irrespective of race or creed.