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It is only a short time before the beginning of the seventh of Sivan, a day that is distinguished as the first complete day after the giving of the Torah. Thus, all the Torah and mitzvos performed on this day possesses all the positive qualities that result from the giving of the Torah. In contrast, since the Torah was given in the morning, all the Torah and mitzvos performed on the night of the sixth of Sivan, the day on which the Torah was given, lacked these qualities.

Pirkei Avos states, "Moshe received the Torah from Sinai and passed it on to Yehoshua." This implies that every aspect of Torah -- and in particular, the giving of the Torah, has to be "passed on" to all the coming days of the year. This should be done in a manner in which, as the Mishnah in Avos continues, one "raises up many students," and causes the Torah to become one of the pillars on which "the world stands." Our Sages stated that before the giving of the Torah, the world was "trembling," and that it was the giving of the Torah which granted a quality of "calm" or "tranquility" to the world.

"These days are remembered and celebrated," i.e., when they are "remembered" properly, they are "celebrated" in the same manner as they were originally and thus, we receive the Torah anew.

The constant newness of the Torah is also related to the interpretation of the verse which precedes the Ten Commandments: "And G-d spoke all these words, saying...." Generally, when the Torah uses the word "saying," it implies that the statements mentioned should be related to others. However, this cannot be the intention in this instance for the entire Jewish people -- even the souls of the future generations -- were present at Mount Sinai. Rather, the Torah is teaching us that whenever and wherever a Jew studies Torah, G-d will study "opposite him" and recite the words of Torah in the same manner as on Mount Sinai.

The above is particularly true on the holiday of Shavuos after we have commemorated the giving of the Torah by gathering together -- men, women, and children[117] -- to hear the reading of the Ten Commandments.

Based on the above, we can see a three staged continuum beginning on the fifth of Sivan, day on which the Jews declared, "Na'aseh V'Nishmah -- We will do and we will listen." That declaration takes a person beyond his individual limits and thus, serves as a preparatory step for the connection to G-d established through Torah and mitzvos -- the latter reflecting the contribution of the sixth of Sivan, the day on which the Torah was given. This, in turn, allows for the service of the seventh of Sivan, the elevation of the world through the performance of mitzvos, each mitzvah endowing the object with which it is performed with holiness.

These three stages are reflected in our service each day. When a Jew wakes up in the morning and recites Modeh Ani, his situation parallels that of the Jews before the giving of the Torah. His declaration, like Na'aseh V'Nishmah, is an expression of total acceptance of G-d's will. When he washes his hand and recites the blessing,[118] he performs a mitzvah which reflects the essential connection to G-d established by the giving of the Torah. Afterwards, through his service, he expresses that connection throughout the world at large.[119]

These three stages are also associated with the three crowns which the Midrash associates with the giving of the Torah. They establish a chazakah -- a presumption that can be accepted as fact -- regarding the Jews' service.

The above is reinforced by the efforts to go -- in a manner of "run to perform a mitzvah" -- and convey the holiday joy to other Jews. These efforts will hasten the revelation of the Third Beis HaMikdash which will come when we all "run" to greet Mashiach. May he come immediately.

   

Notes:

117. (Back to text) The presence of the children is significant for they are the "guarantors" for the Torah.

118. (Back to text) This is particularly true according to the Chassidic interpretation of the concept of blessing, drawing down influence.

119. (Back to text) This process is also reflected in the recitation of the Shema which parallels the declaration of Na'aseh V'Nishmah and the paragraph of Tzitzis which is associated with the acceptance of mitzvos.