Karet

One of the punishments given in the Torah for serious offenses, is known as “Karet,” or being cut off from the Jewish people.

There are sins connected with incest that are punishable with Karet, as well as not fasting on Yom Kippur and eating Chametz on Pesach. We are not exactly sure how this punishment is given, because it is given in Heaven.

The Ramban mentions that there are three levels to Karet, depending on how they are written in the Torah. In one instance it says, ונכרתה האיש, “and that man shall be cut off.” It also says, ונכרתה הנפש, “and that soul shall be cut off.”

The first two cases might reflect a weakness in self control. But the most severe type of Karet has the words, הכרת תכרת, “that soul shall surely be cut off. This refers to sins in connection with blasphemy and denying the truth of the Torah.

The Talmud in Sanhedrin describes such a denier as an Apikores, or heretic. This refers to one who denies that the Torah is from Heaven. It includes even a denier that even one verse is not from Hashem. Such beliefs turn people away from the Torah, and they begin doubting its validity.

There is some comfort here as one needs to have a strong knowledge of Torah before he can be considered an Apikores. There may not actually be anyone that qualifies for this title. Nevertheless, one must be aware of the pitfalls of giving credibility to heretical ideas. We must stay firm in our beliefs in Hashem and the Torah. And we certainly must be aware of the severity of violating the commandments of the Torah, and especially those connected with Karet.

Turning After Eyes and Heart

One of the 613 Mitzvot comes from the chapter that discusses Tzitzit. Our fringes worn on our four cornered garments are meant to remind us to think in the right way.

The specific commandment is not to turn after our hearts and after our eyes. The explanation of “after our heart,” is that we are to refrain from allowing heretical ideas from entering our hearts. We need to carefully monitor what we read or hear. If that information is contrary to true Torah thought, we must distance ourselves from it.

The fear is that we might be negatively influenced, and it will cause us to turn away from G-d. We are only permitted such things if our goal is to understand it, so that we can refute such heretical ideas.

The other half of this commandment is not to turn “after our eyes.” The basic idea here is that we should not allow ourselves to be drawn towards various lusts. Such lusts cause us to be pulled down towards materialism and physical pleasures. Ultimately, we will become more obsessed with the physical, rather than the spiritual.

Both of these areas have proven that they do turn a person away from his task of serving Hashem, and getting closer to Him. We must be aware of the obstacles that might get us off track.

A Torah Jew should have the humility to realize that his own opinion is not significant. When a person wants to know how to react to a particular situation, he needs to find a traditional source to guide him in his thinking.

The goal is to get to the point where he is knowledgeable enough to be able to back up any viewpoint with the source for that view. In other words, one’s opinion is not his own, but he learns to act on every level, according to what is expected of him as a Jew.

Achieving this goal is helped greatly by remembering not to “turn our hearts and eyes” away from Hashem.

Loyalty To Our People

The tragic sins of the spies as well as the Golden Calf, were a reflection of a lack of loyalty. In both instances, the transgressors should have known better.

There were plenty of miraculous signs that showed that there was Divine protection. The exodus from Egypt and the revelation at Mount Sinai were clear indications that the promises of Moshe Rabbeinu would come true. Making a graven image and questioning our right to settle the Land of Israel, were clear indications that there was a serious lack of loyalty. Everything Moshe promised until that time, came true, and there was absolutely no justification for doubting him.

The issue of loyalty to the Jewish people, has become a topic worthy of great consideration. We have witnessed the most horrendous atrocities, and yet, when we legitimately respond to these acts, we are suddenly accused of absurd accusations of genocide and racism.

This latest excuse for anti-semitism, should make every Jew rethink where his loyalties lie. It should be clear that we are a “nation that dwells alone.” We must stick together because when all is said and done, we only have Hashem and each other to rely upon.

I find it strange that a recurring question in an election year is why is it that so many Jews do not vote on the basis of which candidate is good for the Jews and Israel.

This question is really a question of loyalty. Are we loyal to our people, or do we see ourselves as citizens of the country we are living in, before our commitment to the Jewish people.

As a result of October seventh, there is a new reality for many Jews. It is time to accept that a big part of this reality is that we are “guests” in every country where Jews live. The welcome mat does eventually get trampled upon. Perhaps we are witnessing a world wide trampling, and the conclusion ought to be, to remain loyal to the ones that we can truly trust. And there couldn’t be a better time than now, to come home to the one country that will welcome every Jew. In short, it is time for every Jew to come home to Israel.

Who Taught the World Morality

There is a point that needs to be made regarding the insanity that we have been witnessing since October the seventh. The record needs to be set straight.

When the Jewish people are asked at Mount Sinai whether they are prepared to accept the Torah, they first answer, “We will do.” They are asked the same question again, and they answer with, We will do and we will hear.”

The second answer reflected a willingness to observe all of the commandments of the Torah, without knowing what would be expected of us.

The first question we were asked was whether or not we were prepared to accept our unique יעוד, or destiny. Moshe explained that it would be the responsibility to teach the world morality.

While the rest of the world might choose to act in a wild and immoral fashion, the Jewish people were to be the anchor of the world.

We gave the world the Torah and Ten Commandments, and we were given the task of showing by example, all that is good and holy. It is written that the nations of the world will marvel at the Divine wisdom and sanctified practices of the Jewish. Only a wise and understanding people as the Jews could have such laws.

We need to be reminded of this fact, as Israel continues to fulfill their special destiny in the way it conducts itself.

This demonstrates the absolute absurdity of Israel constantly being lectured by other countries and bodies that don’t know the first thing about morality, and right and wrong.

Has America or the European Union, or ICC, shown itself as having superior values to the Chosen People. It is Chutzpah of the highest magnitude to be judged by these pathetic bodies.

We need to remind ourselves who we are, and be proud to be the”People of the Book.” The Jewish people will live forever, while those who lecture us will fall to oblivion.

Caleb-The First Aliya Shaliach

In the story of the spies, many see Calev as the hero. He was the one who had to speak out, as the people knew that Joshua would be loyal to Moshe.

The Torah tells us that Calev silenced the people from their complaining. He simply told that “We will go up and inherit the land, because we are able to do so.”

The Keli Yakar tells us that he needed to combat all of the negativity of the spies who doubted that they would receive Hashem’s protection.

In essence, Calev was the first Shaliach for making Aliya.

It was as if he foresaw the struggles that his descendants would go through when they would want to move to Israel.

Many people have to go through this same negativity. Often there are family members that discourage their idealistic relatives.

They tell them of the insurmountable struggles they wlll have to through. Making a living will be nearly impossible, not to mention the issues of security.

Making Aliya is the most worthwhile venture a Jew can do. I often said that if one truly loves his children, he would not raise them in America.

It is true that making Aliya is not the easiest Mitzva. But this is what makes its reward so great. We are simply coming home to the only place on earth where are welcome.

We must silence the negative voices of today’s Meraglim. And just like Calev, let everyone know that we will inherit the land and we will succeed!

Crying for Nothing

This week we read of the tragic story of the spies, and their evil report about Eretz Yisrael. They should have known better not to speak Lashon Hara. This incident followed Miriam’s punishment for speaking against Moshe Rabbeinu.

The Keli Yakar’s version of the story was that one of the purposes of sending the heads of the tribes as spies, was to test their true character.

We must not be intimidated by the outward appear of certain so called leaders. They might look the part because of how they dressed and carried themselves, but being able to stand up to the challenge of faith, might be another story.

The Talmud emphasizes the importance of תוכו כברו, that one’s inside must be like his outside. The spies failed miserably and chose to bad mouth Israel, instead of appreciating its holiness.

They succeeded in demoralizing the people that led to the night of, “crying for nothing.” Hashem said that this date, the ninth of Av, would be one of eternal weeping. Both Temples were destroyed on this date, as well as many other tragedies.

Sometimes the true men of faith are not necessarily the ones that feign piety, and are going through the motions. Their phoniness eventually gets exposed when they show weakness and not strength.

We are living in a time of incredible heroism. Our brave young soldiers have demonstrated just how much they love the land. They are rectifying the sin of the spies, as they are motivated by a deep love for the Land of Israel, and all Jews.

Caleb said it best as one of the two good spies. “We can beat these guys, for the land given to us, is a very, very good land.”

Those who see the miracles of Eretz Yisrael, long to be here, and are here. But it is the masses who are blinded by their comforts, that fail to appreciate Israel, and are left behind. Their phoniness will lead to their own downfall.

We are living in amazing times, and one would have to be blind, not to see how special these times are. The story of the spies should be all we need to get our thinking back on track.

Happiness and Worry

The Messilat Yesharim is a book that gives step by step instructions as to how a person is able to elevate himself spiritually.

The Ramchal expresses the goal of reaching the level of Chasdidut, which is translated as “piety.” This refers to an individual who has worked on himself to such a point that every action he does, is for the sole purpose of making Hashem proud of him.

Yet, despite having achieved such elevation, the Ramchal warns that this could be lost when one allows himself to be in a state of worry. When this worry is accompanied with too much focusing on worldly matters (watching the news!), he will quickly fall from his previous lofty situation.

To combat this, it is suggested that a person contemplate the greatness of G-d. It is recommended to study chapters of Tehillim, to become inspired by the passion King David had, in his own personal closeness to Hashem.

It is interesting to note that the Orchot Tzaddikim wrote his book based on parallel personality traits. He dealt with arrogance-humility, love-hate, generosity-miserliness. But when it came to the opposite of happiness, it was not sadness as we’d expect. The Orchot Tzaddikim felt that the opposite of happiness was worry.

The Mussar books all speak of doing our best to eliminate worry from our lives. It is a very unnecessary and destructive emotion. We must work to get to the point of complete reliance on Hashem, and acquire the faith that He is taking care of us and providing us with all our needs. We must not let worry take away our happiness.

Ruth and Not Yitro

It is interesting to note that Ruth has gone down in history as the most famous biblical convert. It is a little puzzling why Yitro, the father in-law of Moshe, did not get similar recognition.

The Torah referred to him by the name of Chovav, when he parted ways with his son in-law in the desert. He was given this name because he demonstrated חיבה, or affection for the Mitzvot.

Moshe pleaded with Chovav to remain with the Jewish people until they entered Israel. He told him that he could be “our eyes.” At first glance it looked like Yitro could be a good navigator in the desert. The Keli Yakar wrote that Moshe was telling him that if he were to stay, he would make a huge impression on the world as he had chosen to embrace Judaism.

The refusal of Yitro demonstrated why Ruth surpassed him as the example of the devoted convert. She told Naomi that עמך עמי, “Your people are my people.” Yitro told Moshe that he needed to return “אל עמי,” to “My people.”

Despite accepting the laws of the Torah, Yitro did not see himself entirely as part of the Jewish people. Ruth was blessed for her absolute commitment to be part of Am Yisrael.

While Yitro was blessed with having his descendants serve as judges in the Beit Hamikdash, Ruth was blessed with being the mother of the Mashiach!

The Sanhedrin

After yet another incident of the people giving Moshe Rabbeinu a hard time with their complaints, he had enough. The longing to return to Egypt because of their delicious watermelon, was the last straw.

Moshe pleads with Hashem by saying that he is unable to carry the burden of leading the Jewish people all by himself. He goes on to say that it is too heavy a burden to carry. It would be better for him to die, rather than to have to witness his own deterioration.

At this point, Hashem gives the command to gather seventy elders among the Jewish people. They would serve as judges, and would assist Moshe with his leadership duties.

This represented the formation of the Sanhedrin who ruled from that time in the desert from that time, until 358 of the Common Era. They disbanded in Tiberius when a set calendar was formulated, rather than waiting for testimony each month of the new moon.

Rav Shimshon Raphael Hirsch wrote that for 1200 years, there was one accepted ruling bbody that led the Jewish people. This went until the Second Temple, when factionalizing began, and the Sanhedrin lost its full authority.

A big reason why there has been so much disharmony among our people is that we have too many Halachic authorities. If we had one ruling body again, it would help us achieve the Jewish unity that is so desperately needed.

The Trumpets

The commandment to make two silver חצוצרות, trumpets, seemed to have a double purpose. One applied to the time of the desert, and the other, to the future.

In the desert, the trumpets were used to give instructions regarding various needs. Depending on the sounds made by the trumpet, everyone knew who exactly was being summoned. There could have been a call for the entire nation to meet outside the Tent of Meeting. It may have been a call for the heads of tribes to appear. And the trumpets were sounded when it was time for the nation to travel.

The trumpets of the future is implied by the words, וכי תבואו מלחמה בארצכם, “When a war will come to you in your land.” The further instructions simply say that the trumpets should be sounded when there is a war in your land. The indication is that this future war will be fought by Hashem, Himself.

The sound of these חצוצרות will cause Hashem to act, by protecting us from our enemies. The Malbim wrote that the Torah was referring to the war of Gog and Magog, in the end of days. We, in Israel, will sit back and watch how our enemies will be defeated. The problematic words that are included, describe a צר הצורר אתכם, “An enemy that is oppressing us.” The Rambam describes this צר, as one wishes to drive us out of the land.

The Rambam goes on to explain that there are types of מלחמת מצוה, obligatory wars. One is against עמלק, one is against the Seven Nations. And the third refers to הצר הצורר אתכם. The current situation, clearly can be defined as a צר הצורר אתכם.

The Keli Yakar wrote that the word, “צר” refers to an עת צרה, a time of trouble. He recommended that the blowing of the trumpets at this time, would bring great salvation. There is also a hint to the fact that the צרה refers to Satan. We needed the חצוצרות to convince to confuse Satan, in order that he would have no power over the Jewish people.

The חצוצרות were not simply “trumpets,” as they meant more to the Jewish people than that. They were instruments that aroused salvation. These חצוצרות were blown at the Kotel during numerous mass prayers this year. The effectiveness of the trumpets is yet to be seen, but we believe that all of our prayers will be answered as we recognize the true good that awaits us as exemplified by the trumpets.

Humility and Greatness

The Rambam describes how a person can come to love and fear Hashem. When one ponders the universe, and witnesses the incredible brilliance in all of creation, he comes to realize how huge and powerful G-d is, and the smallness of man.

This realization brings man the understanding of his own vulnerability. He will acquire fear of Hashem as he will be in awe of the Al-mighty. He will also come to love Him, as the Rambam defines love as desiring a connection with Hashem. He will want to learn more and more about the One true G-d.

These realizations should have the effect of increasing humility in every individual. There is a direct correlation between greatness and humility. The greater the person, the more humble he is. When one is arrogant, he demonstrates his own smallness.

Moshe Rabbeinu was the greatest man that ever lived, and he was the most humble. The Ketav Sofer wrote Moshe’s humility was tested when he was accused by his sister, Miriam, of being arrogant. Why did he think that he was so great that he was allowed to separate from his wife, when all other prophets resumed family life.

He showed his true humility when he chose not to answer. Had he tried to defend himself, it would have made him look arrogant. Despite the claims made against him, nothing would change him from being exceedingly humble.

This was also true when Moshe came down the mountain after forty days, when he did not eat or drink. He remained the same humble Moshe even though he achieved what no man ever had.

It all came down to that simple realization about G-d. No matter what man was capable of achieving in this world, it still does not come close to the greatness of Hashem. This is the key to spiritual growth when we are able to soar. This is because we are not weighted down by our arrogance and pettiness and materialism. True humility is the foundation toward achieving great things in this world.

Misplaced Piety

The Messilat Yesharim speaks about misplaced piety. A kind of warning is issued to use good judgement when choosing the path of piety. Bad judgement can have devastating results.

Two examples are given where bad decisions were made. The first had to do with the ultimate assassination of the Jewish governor, Guedalia. He was warned of the potential disaster, but his piety told him not to listen to Lashon Hara.

He did not take precautions and he paid with his life. It also put an end to a Jewish presence after the destruction of the First Temple.

The second example followed the story of Kamtza and Bar Kamtza. The latter wanted his revenge for being humiliated at being thrown out of a banquet. He planned on placing a blemish on a sacrifice offered by the Caesar. Many rabbis felt that the sacrifice should be offered despite the blemish, due to extenuating circumstances. They were overruled by the misplaced piety of Zechariah Ben Avkolas. He felt that Jewish Law must not be compromised. This bad decision led to the destruction of the Second Temple.

When choosing the path of piety, one needs to weigh the situation very heavily. He needs to look at the long term results of such piety. If feelings will be hurt, and Judaism will look bad, such piety should be avoided. It is generally praiseworthy to be pious, but it must not be misplaced piety.

Sanctity of Marriage

The case of the Sotah, the woman suspected of being unfaithful to her husband, is the only case in the Torah, that is decided by way of a miracle. If the woman is guilty, when she is brought to the Beit Hamikdash and drinks the special concoction prepared for her, she will die.

The Rabbis explain that when the husband is plagued with a “spirit of jealousy,” this is considered a positive way of thinking. He wants to be certain that his marriage remains pure, with no possibility of unfaithfulness. If the wife proves to be innocent, surprisingly, the marriage becomes solidified, and they are blessed with a beautiful baby boy.

Although these laws are mainly not applicable today, since we have no Temple, there is one aspect of these rules that do apply today.

If a husband finds out by way of witnesses that she was alone with another man, long enough to commit the sin, he might give her a formal warning in front of two witnesses. He clarifies that she is absolutely forbidden to be alone with this man ever again. If she disobeys, he cannot remain married to her, for there is no longer the Sotah water, to get to the truth.

The subject of Sotah is difficult to understand, but it does point out the sanctity of marriage. Hashem allows His holy name to be erased for the sake of Shalom Bayit. Honesty and loyalty, are two key ingredients in maintaining a sanctified marriage.

The Thief Gets Justice

The Torah speaks of a case of robbery between one Jew and another. When the accused robber is caught, he swears under oath that he did not rob. His oath would exempt him of the accusation against him.

However, if he later admits that he lied under oath, he must return the object he stole, plus add one fifth of the value of the object. He gives this amount to the victim of the theft.

In addition, he must offer a guilt offering, called, Korban Asham. This is the only time in the Torah where a form of a sin offering is offered, where the penalty is not Karet or death by the court. Swearing falsely in G-d’s Name, is viewed as a various offense.

The Torah continues on this subject by instructing that in the event that the victim of the theft passes away, the stolen object and the penalty, shall go to his next of kin. If he has no relatives, the Kohein becomes the recipient of the object and penalty.

The Talmud explains that the Jew with no relatives, is the convert, and we might be speaking of where the convert was the victim of the crime. The thief may have thought that the convert was an easy target, but the Torah makes certain that justice is ultimately served.

This is a reminder that Hashem sees everything and that there will be complete justice in the end. If we realize that there is accountability for all of our actions, it will help us make the correct decisions, as we do what is right in the eyes of G-d.

Peace and Love

There is a special commandment given to the Kohanim to bless the Jewish people every day. If we include the Mussaf service, this blessing of the Kohanim takes place approximately 450 times a year.

There are two key words that are part of this blessing. The first is that the Kohein must give his blessing, באהבה, with love. Therefore, if he is despised by his congregation, or they despise him, he is not permitted to give the Priestly blessing.

The Kohein, in particular, must work hard at learning to love every Jew. This is necessary so that he does not make a blessing in vain.

The second key word is Shalom, peace. This is the last word of the blessing. The Kohein blesses the Jewish people that they will experience peace. Ideally, this peace should apply nationally, to the entire Jewish nation. But it should also apply to each person individually. The blessing is meant to grant everyone inner peace. The Keli Yakar wrote, אם אין שלום אין כלום, “If there is no peace, there is nothing.”

So the next time we are present to be blessed by the Kohanim, we should focus on these two words of “love” and “peace.” It is not an exaggeration to say that you can’t have one without the other!

Get Rid of Impurities

The Torah speaks of three different individuals who become ritually impure with different levels of impurity.

The most severe type was the leper, who was guilty of arrogance, Lashon Hara, and being unable to be happy at the success of others. He had to remain outside three camps. (When they entered Israel, the leper, could not enter the walls of Jerusalem.)

The other two impurities were connected with an uncontrollable flow in a male, and having in contact with the dead. The former stay out of two camps, and the latter outside of one camp.

The Messilat Yesharim reminds us that the greatest joy that man can experience in this world, is the ability to feel closeness to Hashem. When one reaches this level, he has an extremely strong feeling of contentment and satisfaction. King David expressed this several times in Tehillim.

One must also be aware that there are obstacles along the way, in our quest to attain this connection.

This is reflected by mentioning these different levels of impurity. If we don’t clean ourselves out from our character flaws and insecurities, we will not be able to reach this lofty and worthwhile goal.

This is what is known as עבודת נפש, soul or spiritual work. This must be a priority for us in our lives. If we stay focused and seek Divine assistance, we will be able to remove all impurities, and bask in the glory of G-d.

The Nazir and Sin

The Keli Yakar has a different view of the Nazir than most commentators. This refers to the man or woman who take upon themselves certain restrictions. They will not drink wine, cut their hair, or come in contact with the dead.

The usual Nazir period is thirty days, where the prevailing opinion was simply that such individuals were hoping to rise to higher levels of spirituality, by taken on these prohibitions

The Keli Yakar felt that this vow was taken in direct connection with their own human weakness. They had given in to temptation, and regretted the sins committed. They thought that being a Nazir, would help them get back on the right path.

This is particularly true when so much has been written about drinking too much wine. This is implied in the previous case mentioned concerning the “Sotah,” the woman suspected of being unfaithful to her husband. The wine allowed her to be seduced by another man.

Many of the books of Mussar remind us of the raging battle we have with our Yeitzer Hara. The Evil Inclination uses all of its tricks to try to get us off course. It is not easy not to fall prey to its cunning ways.

The Nazir is aware that he needs more tools to win this battle, so he makes the Nazir’s vow.

Despite his good intentions, he must bring a sin offering, when his vow has been completed. In a way, he has insulted Hashem by assuming that there weren’t enough laws to keep him in check. There should not have been a need to take such extreme action.

Regardless of the motive, we must be aware of our own weaknesses. We must take action to be certain that we not fall and we remain strong in our commitment to Hashem.

Cherish the Torah

The Keli Yakar makes an interesting observation regarding the various tasks of the Leviim. Gershon was the oldest, followed by Kehat and Merari.

Nevertheless, Kehat is mentioned first, because his family was given the honor of carrying the holy Ark in the desert. Similarly, after being instructed to build the Mishkan, the first item mentioned, was to make the holy Ark before anything else.

The reason for this is to show the importance of the Torah, and the respect we are meant to give to those who study and teach it.

The Torah is the anchor of the Jewish people. It grounds us and has been the primary reason why we have survived despite our long and bitter exile.

The Mishna in Pirkei Avot tells of three crowns given to the Jewish people. There is the Crown of Kehuna, where the Kohanim are granted twenty-four gifts. The Crown of the King, that is normally passed on from father to son. The third crown is the Crown of Torah. The first two crowns come through heredity, but Torah is available to all.

We must never minimize the importance of studying and cleaving to the Torah. When we do this, we cleave to all that is pure and holy, and we cleave to truth and to G-d.

Parshat Nasso always follows Shavuot, and the Keli Yakar made these points so that we continue the momentum of the celebration of receiving the Torah on Sinai.

We must get our priorities right in life. And our number one priority must be to cherish the Torah, study it, and respect its scholars and teachers.

Loving the Convert

One of the customs of Shavuot, is to read the Book of Ruth. The story takes place during the time of harvest, and Shavuot’s other name is חג הקציר, the Holiday of Harvesting.

It also tells us the story of our most famous convert, Ruth. She gave up being a princess in the Land of Moav, to becoming a poor convert collecting the remains of the daily reaping. As a result of her devotion to Judaism, she was rewarded that King David descended from her. She is considered the mother of the Mashiach.

There is a Midrash that says that Ruth lived 400 years, and King Solomon had a throne made for her, alongside of his throne. She became the example for every convert who would choose to embrace Judaism.

Several times in the Torah, we are commanded to love the convert. The question asked is why there is such a Mitzva, when we are forbidden to warn someone that he is a convert.

The answer that explains this best is that every convert has his own unique story as to how they came to Judaism. Unlike born Jews that are easily traceable by finding their country of origin, it is unlikely that any two converts share the same story.

This is why we must love and welcome them to our faith. They may not have given up a role in a kingdom, but many have made huge sacrifices in becoming part of Am Yisrael.

On Shavuot, we recognize that we all were converts, when we were ”strangers in a strange land.” We all chose to accept the Torah on this great day. We must also remember that we must love the convert, and make his transition to Judaism as smooth as possible.

Greatest Day

The holiday of Shavuot celebrates the greatest day in Jewish history. Not only was it the day when we became a nation, but it was the day when every Jew heard G-d speak.

The people were all united as איש אחד בלב אחד, one man-one heart. They were elevated to the level of Adam before the sin. They were all able to perceive Hashem in an open and clear fashion.

The mountain shook and the Shofar was sounded as the first two of the Ten Commandments were uttered by G-d Himself. This is the main reason that makes Judaism stand apart from all of the religions of the world.

If we were to examine the origin as to how other religions began, it never came with such a Revelation witnessed by all. This is a main reason why those studying comparative religions, as was discussed in the Kuzari, Judaism always stands out as being the one true religion.

Everything began on Mount Sinai as both the Written Law and Oral Law were given together. As believing Jews, we realize that the license given to the Rabbis in interpreting the Torah, also comes from Sinai.

Having such beliefs, allows us to observe the entire Torah, including the laws that may not make sense. If they come directly from G-d, how could we possibly not observe them?

We are to see Shavuot as a holiday of renewing our commitment to Judaism, and celebrating the greatest day in Jewish history.