ב״ה
Today, we are diving into the themes of conversion, Kabbalas HaTorah (accepting the Torah), and what it means to choose Hashem — for converts, baalei teshuvah, and every Jew. On Shavuos, we don’t just commemorate receiving the Torah — we receive it again, personally.
Shavuos is more than the anniversary of the giving of the Torah — it’s the day the Jewish people entered into an eternal covenant with Hashem at Mount Sinai. Each year, we reaccept that covenant anew. The story of Ruth, the righteous convert and great-grandmother of King David, is read on Shavuos because she embodies the deepest expression of that covenant — one entered not by birth, but by pure choice and love for Hashem.
The Midrash teaches that every Jew was crowned at Sinai, symbolizing the royal mission we received with the Torah. Every convert mirrors that Sinai moment in their own personal Kabbalas HaTorah, standing alongside all of Israel in spiritual unity. And together, we await the crowning moment of history — the arrival of Moshiach, when the covenant will be fulfilled in its ultimate form.
Let's begin by saying tehillim for Israel, the IDF, and the hostages.
(א) שִׁ֗יר הַֽמַּ֫עֲל֥וֹת אֶל־יְ֭הֹוָה בַּצָּרָ֣תָה לִּ֑י קָ֝רָ֗אתִי וַֽיַּעֲנֵֽנִי׃ (ב) יְֽהֹוָ֗ה הַצִּ֣ילָה נַ֭פְשִׁי מִשְּׂפַת־שֶׁ֑קֶר מִלָּשׁ֥וֹן רְמִיָּֽה׃ (ג) מַה־יִּתֵּ֣ן לְ֭ךָ וּמַה־יֹּסִ֥יף לָ֗ךְ לָשׁ֥וֹן רְמִיָּֽה׃ (ד) חִצֵּ֣י גִבּ֣וֹר שְׁנוּנִ֑ים עִ֝֗ם גַּחֲלֵ֥י רְתָמִֽים׃ (ה) אֽוֹיָה־לִ֭י כִּי־גַ֣רְתִּי מֶ֑שֶׁךְ שָׁ֝כַ֗נְתִּי עִֽם־אׇהֳלֵ֥י קֵדָֽר׃ (ו) רַ֭בַּת שָֽׁכְנָה־לָּ֣הּ נַפְשִׁ֑י עִ֝֗ם שׂוֹנֵ֥א שָׁלֽוֹם׃ (ז) אֲֽנִי־שָׁ֭לוֹם וְכִ֣י אֲדַבֵּ֑ר הֵ֝֗מָּה לַמִּלְחָמָֽה׃ {פ}
(1) A song of ascents. In my distress I called to the LORD and He answered me. (2) O LORD, save me from treacherous lips, from a deceitful tongue! (3) What can you profit, what can you gain, O deceitful tongue? (4) A warrior’s sharp arrows, with hot coals of broom-wood. (5) Woe is me, that I live with Meshech, that I dwell among the clans of Kedar. (6) Too long have I dwelt with those who hate peace. (7) I am all peace; but when I speak, they are for war.
1. Conversion; Ruth and Shavuos: Choosing Torah
On Shavuos, we read Megillas Ruth, the story of a Moabite woman who chose to bind her life to Am Yisrael — not by blood, but by soul:
(טז) וַתֹּ֤אמֶר רוּת֙ אַל־תִּפְגְּעִי־בִ֔י לְעׇזְבֵ֖ךְ לָשׁ֣וּב מֵאַחֲרָ֑יִךְ כִּ֠י אֶל־אֲשֶׁ֨ר תֵּלְכִ֜י אֵלֵ֗ךְ וּבַאֲשֶׁ֤ר תָּלִ֙ינִי֙ אָלִ֔ין עַמֵּ֣ךְ עַמִּ֔י וֵאלֹקַ֖יִךְ אֱלֹקָֽי׃ (יז) בַּאֲשֶׁ֤ר תָּמ֙וּתִי֙ אָמ֔וּת וְשָׁ֖ם אֶקָּבֵ֑ר
(16) But Ruth replied, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. (17) Where you die, I will die, and there I will be buried.”
Ruth wasn’t born Jewish, but her soul yearned for Torah. According to Chassidus, this yearning isn’t random — it comes from a soul-root always destined to be connected to Hashem and His people. The Zohar, based on a verse in Ruth, teaches that a spark of a Jewish soul rests within the convert, waiting to reunite with its source:
וְכַד מִתְגַּיְירָא גִּיּוֹרָא חֲדָא, פַּרְחָא מֵהַהוּא הֵיכָלָא נִשְׁמְתָא, וְעָאלַת תְּחוֹת גַּדְפָהָא דִּשְׁכִינְתָּא, וְנַשְׁקַת לָּהּ, בְּגִין דְּאִיהוּ אִיבָּא דְּצַדִּיקַיָּיא, וּמְשַׁדְרַת לָהּ לְגוֹ הַהוּא גִּיּוֹרָא, וְשָׁרַאת בֵּיהּ. וּמֵהַהוּא זִמְנָא, אִקְרֵי גֵּר צֶדֶק. וְהַיְינוּ רָזָא דִּכְתִּיב, (משלי י״א:ל׳) פְּרִי צַדִּיק עֵץ חַיִּים. מַה אִילָנָא דְּחַיֵּי אַפִּיק נִשְׁמָתִין, אוּף הָכִי צַדִּיק, אִיבָּא דִּילֵיהּ עָבִיד נִשְׁמָתִין.
For the conversion of a particular convert, the soul flies out from that chamber, and enters under the wings of the Shechina. And She kisses it, since it is the fruit of the righteous ones, and sends it into that convert, and it steeps within. From that moment, they are called a "Ger Tzedek" (righteous convert). This is what the verse alludes to (Mishlei 11:30), "The fruit of the righteous is a tree of life." Just as the tree of life produces souls, so too the righteous person can produce fruit, by making souls.
(יב) יְשַׁלֵּ֥ם ה׳ פׇּעֳלֵ֑ךְ וּתְהִ֨י מַשְׂכֻּרְתֵּ֜ךְ שְׁלֵמָ֗ה מֵעִ֤ם ה׳ אֱלֹקֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁר־בָּ֖את לַחֲס֥וֹת תַּחַת־כְּנָפָֽיו׃
(12) May the LORD reward your deeds. May you have a full recompense from the LORD,
the G-d of Israel, under whose wings you have sought refuge!”
The Lubavitcher Rebbe explains that Ruth’s declaration wasn’t just personal — it reflects every Jew’s spiritual stance at Har Sinai. In a powerful sicha, the Rebbe notes that each soul — born Jewish or not — must accept the Torah anew with the same radical devotion Ruth expressed.
2. Kabbalas HaTorah: A Convenant for All Souls
At Sinai, every Jewish soul — including future converts — stood at Har Sinai. The Midrash teaches that all souls were present. The giving of the Torah wasn’t merely a historical event — it was a spiritual wedding between Hashem and His people.
תָּנוּ רַבָּנַן: גֵּר שֶׁבָּא לְהִתְגַּיֵּיר בִּזְמַן הַזֶּה,
§ The Sages taught in a baraita: With regard to a potential convert who comes to a court in order to convert, at the present time, when the Jews are in exile
This quote shows that converts always had a Jewish soul, they just needed to make it official. Just as Ruth made a declaration of faith, so too did every Jewish soul — including the souls of future converts — stand at Sinai and declare Naaseh v’nishma.
(ה) וְעַתָּ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכׇּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כׇּל־הָאָֽרֶץ׃ (ו) וְאַתֶּ֧ם תִּהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃
(5) Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine, (6) but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.”
According to Chabad thought — especially in the Tanya — the giving of the Torah was when Divine essence entered the world. Every mitzvah draws infinite godliness into physical reality. For a convert or baal teshuvah, this covenant is no less real — and often, Chassidus teaches, their avodah has unique power rooted in profound mesirus nefesh (self-sacrifice).
וְהִנֵּה, עִנְיַן אַהֲבָה זוֹ רָצָה מֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם לִיטַּע בְּלֵב כָּל יִשְׂרָאֵל, בְּפָרָשָׁה: ״וְעַתָּה יִשְׂרָאֵל וְגוֹ׳״, בַּפָּסוּק: ״הֵן לַיי אֱלֹקֶיךָ הַשָּׁמַיִם וְגוֹ׳, רַק בַּאֲבוֹתֶיךָ חָשַׁק וְגוֹ׳, וּמַלְתֶּם וְגוֹ׳, בְּשִׁבְעִים נֶפֶשׁ וְגוֹ׳, וְאָהַבְתָּ וְגוֹ׳״. וְלָכֵן סִיֵּים דְּבָרָיו עַל אַהֲבָה זוֹ: ״אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם לַעֲשׂוֹתָהּ״, שֶׁהִיא אַהֲבָה עֲשׂוּיָה בַּלֵּב, עַל יְדֵי הַבִּינָה וְהַדַּעַת בִּדְבָרִים הַמְּעוֹרְרִים אֶת הָאַהֲבָה. וְעַל זֶה צִוָּה כְּבָר תְּחִלָּה: ״וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ״, כְּדֵי שֶׁעַל יְדֵי זֶה תָּבֹא לְאַהֲבָה אֶת יי, כִּדְאִיתָא בְּסִפְרֵי עַל פָּסוּק זֶה.
It is this love which Moses, our teacher, peace unto him, wished to implant in the heart of every Jew, in the section “And now Israel…,” with the verse, “Behold, the heavens belong to G–d, your L–rd…only in your fathers did He delight…you shall circumcise…with seventy souls…[Therefore] you shall love….” Hence he concluded his words concerning this love “Which I command you to do it,” which is love that is produced in the heart through the understanding and knowledge of matters which inspire love. And this he had commanded previously [in the verse]: “And these words, which I command you this day, shall be upon your heart” so that through this [meditation] you will come to love G–d, as is stated in the Sifrei on this verse.
יב. עַל־יְדֵי גֵּרִים נִתְוַסֵּף הַדַּעַת בָּעוֹלָם.
When people convert, daat (knowledge or understanding) is increased in the world.
Every Jew must choose Hashem again on Shavuos. And for converts and returnees, that choice often involves great internal and external struggle — making it even more powerful.
3. Divine Love for the Ger and Baal Teshuvah
Chazal emphasize again and again that Hashem loves the ger — not just as a Jew, but uniquely as one who sought out truth and clung to it. The Rambam writes that loving a convert fulfills two mitzvos: the general mitzvah to love your fellow Jew, and a separate one to love the ger.
(יח) עֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְאַלְמָנָ֑ה וְאֹהֵ֣ב גֵּ֔ר לָ֥תֶת ל֖וֹ לֶ֥חֶם וְשִׂמְלָֽה׃ (יט) וַאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃
(18) He executes justice on behalf of the orphan and widow, and He showers love upon the convert by giving him bread and clothing (19)
You, likewise, must show love toward the convert, for you yourselves were strangers in Egypt
אַהֲבַת הַגֵּר שֶׁבָּא וְנִכְנָס תַּחַת כַּנְפֵי הַשְּׁכִינָה שְׁתֵּי מִצְוֹת עֲשֵׂה. אַחַת מִפְּנֵי שֶׁהוּא בִּכְלַל רֵעִים וְאַחַת מִפְּנֵי שֶׁהוּא גֵּר וְהַתּוֹרָה אָמְרָה (דברים י יט) "וַאֲהַבְתֶּם אֶת הַגֵּר". צִוָּה עַל אַהֲבַת הַגֵּר כְּמוֹ שֶׁצִּוָּה עַל אַהֲבַת עַצְמוֹ שֶׁנֶּאֱמַר (דברים ו ה) "וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ". הַקָּדוֹשׁ בָּרוּךְ הוּא עַצְמוֹ אוֹהֵב גֵּרִים שֶׁנֶּאֱמַר (דברים י יח) "וְאֹהֵב גֵּר":
Loving a convert who has come to nestle under the wings of the Shechinah [fulfills] two positive commandments: one for he is [also] included among the "neighbors" [whom we are commanded to love] and one because he is a convert and the Torah (Deuteronomy 10:19) states: "and you shall love the converts."[Thus, God] has commanded us concerning the love of a convert just as He has commanded us concerning loving Himself as [Deuteronomy 11:1] states: "and you shall love God, your Lord." The Holy One, blessed be He, Himself, loves converts as [Deuteronomy 10:18] states: "and He loves converts."
The Sefer Chassidim takes it even further — asking: Who is greater? The one who loves the King, or the one the King Himself loves?
ואהבתם את הגר (דברים י יט) מצוה אותנו משה כשנבוא אל הארץ לאהבה את הנכנס תחת כנפי השכינה לקיים את כל המצוה והתורה ובשלשים וששה מקומות הזהירה תורה על אהבתו ושלא להונותם בין אונאת ממון בין אונאת דברים וגדולה אהבתן וחביבה לפני המקום יותר מאהבתן של ישראל. משל לשני בני אדם אחד אוהב את המלך והאחד המלך אוהבו מי גדול. אותו שהמלך אוהב נמצא ישראל אוהבים הקב"ה והקב"ה אוהב את הגר שנאמר (דברים י יח) ואוהב גר לתת לו לחם ושמלה על כן מצוה עלינו לאהוב מי שהמלך אוהב לפיכך כתיב (שמות כג ט) ואהבתם את נפש הגר:
“Love the stranger” (Deut. 10:19). We are enjoined to love the individual who enters under the wings of the Divine Glory in order to fulfill all the commandments of the Torah. In thirty-six places the Torah cautioned us concerning love for the proselyte, not to wrong them either monetarily or through words. Greater is their love and more precious are they before God than His love for Israel. It is a parable of two people, one man loves the king and the other, the king loves him. Who is worthier? Surely, he whom the king loves. And thus is it comparable, Israel loves the Holy One, blessed be He, and the Holy One, blessed be He, loves the proselyte, for it is written, “And love the convert, giving him food and clothing” (Deut. 10:18). For this reason it is incumbent upon us to love those whom the kings loves, and it is therefore written, “Love the convert.”
Midrash Tanchuma, Lech Lecha says that "a convert is more beloved to Hashem than all of Israel."
(א) וַיְהִי בִימֵי אַמְרָפֶל.
(ב) אָמַר לָהֶם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: חָבִיב הַגֵּר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִן אוֹתָן אֻכְלוֹסִין שֶׁעָמְדוּ עַל הַר סִינָי. לָמָּה? שֶׁכָּל אוֹתָן אֻכְלוֹסִין אִלּוּלֵי שֶׁרָאוּ הַקּוֹלוֹת וְהַלַּפִּידִים וּבְרָקִים וְהֶהָרִים רוֹעֲשִׁים וְקוֹל שׁוֹפָרוֹת, לֹא קִבְּלוּ עֲלֵיהֶם מַלְכוּת שָׁמַיִם. וְזֶה לֹא רָאָה אַחַד מִכֻּלָּם וּבָא וּמַשְׁלִים עַצְמוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְקִבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם, יֵשׁ חָבִיב מִזֶּה.
(1) And it came to pass in the days of Amraphel (Gen. 14:1).
(2) R. Simeon the son of Lakish declared: A proselyte is more precious in the sight of the Holy One, blessed be He, than those who stood at the foot of Sinai. Why is this so? If those who stood at the foot of Mount Sinai had not experienced the thunder, the flames, the lightning, the quaking of the mountain, and the sound of the shofarot, they would not have accepted the yoke of the Kingdom of Heaven upon themselves, whereas the proselyte, who witnessed none of these things, makes himself acceptable to the Holy One, blessed be He, and receives upon himself the yoke of the Kingdom of Heaven. Is there anyone more precious than this?!
The Lubavitcher Rebbe also teaches that the baal teshuvah stands even higher than the tzaddik — they bring light to darkness. The ger, too, brings a new spark into the Jewish people, awakening even those born Jewish.
As the Rebbe said in a 1974 sicha (Likutei Sichos Vol. 18), the convert adds something uniquely new — a longing and love that can ignite the souls of others. Every Jew is, in some way, a baal teshuvah — we are all striving to come closer to Hashem.
4. Sinai and the Soul: Every Jew as a Convert
According to Likutei Halachos (Yoreh Deah 3:6), every Jew was, in some sense, a convert at Sinai. We left Egypt, shed spiritual impurity, and entered holiness. The thunder, fire, and shofar blasts weren’t mere theatrics — they were part of the transformation.
Shavuos, then, isn’t just the “anniversary” of receiving the Torah — it’s the spiritual reenactment of our national and individual conversion. Every year, we renew that covenant.
5. Choosing Hashem: The Inner Work of Shavuos
The Lubavitcher Rebbe emphasized again and again: the Torah must be accepted each year with the same personal devotion as the first time — not just as a community, but as individuals. Conversion and teshuvah are both about choosing Hashem — again and again, with love and clarity. On Shavuos, we remember that every soul stood at Sinai. Every soul has the power to say, like Ruth:
“Your people are my people, and your G-d is my G-d.”
The Lubavitcher Rebbe explains that true Kabbalas HaTorah means accepting the Torah b’simchah u’b’pnimiyus — with joy and with inwardness. It's not just an external acceptance, but one that touches every part of who we are.“Torah must be received anew each year, and this requires a personal inner acceptance — not because we have to, but because we want to.”(Sefer HaSichos 5749, Shavuos)
The Rebbe teaches that Shavuos is a time for inner recommitment — a renewal of our deepest yes to Hashem. Whether we were born Jewish or became Jewish through choice, each of us has the opportunity to receive the Torah personally, with joy, with awe, and with love.
Every soul has a mission — and sometimes, the soul must journey through distant lands, spiritual or literal, to uncover it. Converts, baalei teshuvah, and all who seek Hashem with sincerity embody the highest expression of what it means to receive the Torah with a whole heart.
This Shavuos, may we all stand together at Sinai — with the fire of clarity, the thunder of truth, and the joy of knowing that Hashem has chosen us, and that we have chosen Him.
וּכְתִיב: ״כָּל [אִישׁ] יִשְׂרָאֵל כְּאִישׁ אֶחָד חֲבֵרִים״, כְּמוֹ שֶׁאִישׁ אֶחָד מְחוּבָּר מֵאֵבָרִים רַבִּים, וּבְהִפָּרְדָם נוֹגֵעַ בַּלֵּב, ״כִּי מִמֶּנּוּ תּוֹצְאוֹת חַיִּים״, אִם כֵּן אֲנַחְנוּ הֱיוֹת כּוּלָּנוּ כְּאִישׁ אֶחָד מַמָּשׁ – תִּיכּוֹן הָעֲבוֹדָה בַּלֵּב, וּמִכְּלַל הֵן כוּ׳, וְעַל כֵּן נֶאֱמַר: ״וּלְעָבְדוֹ שְׁכֶם אֶחָד״ דַּוְקָא.
Thus it is written—“All the men of Israel…as one man associated together,” just as one man is composed of many limbs; but when they become separated this affects the heart. “For out of it are the issues of life.” With us, therefore, by all of us being as truly one man, the service (of G–d) will be established in the heart. And from the affirmative…. That is why it was said: “To serve Him as one part.”
The Shavuos liturgy refers to the holiday as Zman Matan Toraseinu — “the time of the giving of our Torah.” Not just “the time the Torah was given,” but our Torah. Every Jew becomes an equal partner in the covenant.
6. Crown: Royalty, Purpose, and Moshiach
The ultimate moment of glory for the Jewish people — their greatest hour — occurred as God revealed His Torah at Mount Sinai. The Israelites remarkably pledged, Na'aseh v'nishma — "We will do and we will listen to all that God has declared" (Exodus 24:7).
It is said that "“At Sinai, each Jew received two crowns: one for ‘we will do’ and one for ‘we will hear."
דָּרַשׁ רַבִּי סִימַאי: בְּשָׁעָה שֶׁהִקְדִּימוּ יִשְׂרָאֵל ״נַעֲשֶׂה״ לְ״נִשְׁמָע״ בָּאוּ שִׁשִּׁים רִיבּוֹא שֶׁל מַלְאֲכֵי הַשָּׁרֵת, לְכׇל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל קָשְׁרוּ לוֹ שְׁנֵי כְתָרִים, אֶחָד כְּנֶגֶד ״נַעֲשֶׂה״ וְאֶחָד כְּנֶגֶד ״נִשְׁמָע״. וְכֵיוָן שֶׁחָטְאוּ יִשְׂרָאֵל, יָרְדוּ מֵאָה וְעֶשְׂרִים רִיבּוֹא מַלְאֲכֵי חַבָּלָה וּפֵירְקוּם, שֶׁנֶּאֱמַר: ״וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: בְּחוֹרֵב טָעֲנוּ, בְּחוֹרֵב פֵּרְקוּ. בְּחוֹרֵב טָעֲנוּ — כְּדַאֲמַרַן, בְּחוֹרֵב פֵּרְקוּ — דִּכְתִיב: ״וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל וְגוֹ׳״. אָמַר רַבִּי יוֹחָנָן: וְכוּלָּן זָכָה מֹשֶׁה וּנְטָלָן. דִּסְמִיךְ לֵיהּ: ״וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל״. אָמַר רֵישׁ לָקִישׁ: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲזִירָן לָנוּ, שֶׁנֶּאֱמַר: ״וּפְדוּיֵי יי יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם״ — שִׂמְחָה שֶׁמֵּעוֹלָם עַל רֹאשָׁם.
Rabbi Simai taught: When Israel accorded precedence to the declaration “We will do” over the declaration “We will hear,” 600,000 ministering angels came and tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.” And when the people sinned with the Golden Calf, 1,200,000 angels of destruction descended and removed them from the people, as it is stated in the wake of the sin of the Golden Calf: “And the children of Israel stripped themselves of their ornaments from Mount Horeb onward” (Exodus 33:6). Rabbi Ḥama, son of Rabbi Ḥanina, said: At Horeb they put on their ornaments, and at Horeb they removed them. The source for this is: At Horeb they put them on, as we have said; at Horeb they removed them, as it is written: “And the children of Israel stripped themselves of their ornaments from Mount Horeb.” Rabbi Yoḥanan said: And Moses merited all of these crowns and took them. What is the source for this? Because juxtaposed to this verse, it is stated: “And Moses would take the tent [ohel]” (Exodus 33:7). The word ohel is interpreted homiletically as an allusion to an aura or illumination [hila]. Reish Lakish said: In the future, the Holy One, Blessed be He, will return them to us, as it is stated: “And the ransomed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads” (Isaiah 35:10). The joy that they once had will once again be upon their heads.
Tanya, Likkutei Amarim Chapter 36 states that the purpose of creation is for G-d to have a dirah betachtonim — a dwelling place in the lowest realms. This vision began at Matan Torah, when Heaven and Earth merged:
וְהִנֵּה, מוּדַעַת זֹאת מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁתַּכְלִית בְּרִיאַת עוֹלָם הַזֶּה הוּא – שֶׁנִּתְאַוָּה הַקָּדוֹשׁ־בָּרוּךְ־הוּא לִהְיוֹת לוֹ דִּירָה בַּתַּחְתּוֹנִים.
It is a well-known Rabbinic statement that the purpose of the creation of this world is that the Holy One, blessed be He, desired to have a dwelling place in the lower worlds.
“At the giving of the Torah… the Supernal Will was revealed… and engraved on tablets of stone—physical matter—without any concealment.”— Tanya, Chapter 36
וְגַם כְּבָר הָיָה לְעוֹלָמִים מֵעֵין זֶה, בִּשְׁעַת מַתַּן תּוֹרָה, כְּדִכְתִיב: ״אַתָּה הָרְאֵתָ לָדַעַת כִּי יי הוּא הָאֱלֹקִים אֵין עוֹד מִלְּבַדּוֹ״ – ״הָרְאֵתָ״ מַמָּשׁ, בִּרְאִיָּה חוּשִׁיִּית, כְּדִכְתִיב: ״וְכָל הָעָם רוֹאִים אֶת הַקּוֹלוֹת״ – ״רוֹאִים אֶת הַנִּשְׁמָע״, וּפֵירְשׁוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: מִסְתַּכְּלִים לַמִּזְרָח וְשׁוֹמְעִין אֶת הַדִּבּוּר יוֹצֵא אָנֹכִי כוּ׳. וְכֵן לְאַרְבַּע רוּחוֹת וּלְמַעְלָה וּלְמַטָּה, וְכִדְפֵירְשׁוּ בַּתִּיקּוּנִים ״דְּלֵית אֲתַר דְּלָא מַלֵּיל מִינֵּיהּ עִמְּהוֹן כוּ׳״.
Something of this revelation has already been experienced on earth, at the time of the Giving of the Torah, as is written, “You have been shown to know that the L–rd is G–d; there is none else aside from Him”—“have been shown” verily with physical vision, as is written, “And all the people saw the thunderings”—“they saw what is [normally] heard.” And the Rabbis, of blessed memory, explained, “They looked eastward and heard the speech issuing forth: ‘I am,’ etc., and so [turning] toward the four points of the compass, and upward and downward,” as is also explained in the Tikkunim that “There was no place from which He did not speak to them….”
Our service — through Torah and mitzvos — continues this mission. Converts, like Ruth, make their own Kabbalas HaTorah, mirroring Sinai itself. Ruth became the great-grandmother of King David, from whom Moshiach will descend.
(יג) וַיִּקַּ֨ח בֹּ֤עַז אֶת־רוּת֙ וַתְּהִי־ל֣וֹ לְאִשָּׁ֔ה וַיָּבֹ֖א אֵלֶ֑יהָ וַיִּתֵּ֨ן ה׳ לָ֛הּ הֵרָי֖וֹן וַתֵּ֥לֶד בֵּֽן׃ (יד) וַתֹּאמַ֤רְנָה הַנָּשִׁים֙ אֶֽל־נׇעֳמִ֔י בָּר֣וּךְ ה׳ אֲ֠שֶׁ֠ר לֹ֣א הִשְׁבִּ֥ית לָ֛ךְ גֹּאֵ֖ל הַיּ֑וֹם וְיִקָּרֵ֥א שְׁמ֖וֹ בְּיִשְׂרָאֵֽל׃ (טו) וְהָ֤יָה לָךְ֙ לְמֵשִׁ֣יב נֶ֔פֶשׁ וּלְכַלְכֵּ֖ל אֶת־שֵׂיבָתֵ֑ךְ כִּ֣י כַלָּתֵ֤ךְ אֲֽשֶׁר־אֲהֵבַ֙תֶךְ֙ יְלָדַ֔תּוּ אֲשֶׁר־הִיא֙ ט֣וֹבָה לָ֔ךְ מִשִּׁבְעָ֖ה בָּנִֽים׃ (טז) וַתִּקַּ֨ח נׇעֳמִ֤י אֶת־הַיֶּ֙לֶד֙ וַתְּשִׁתֵ֣הוּ בְחֵיקָ֔הּ וַתְּהִי־ל֖וֹ לְאֹמֶֽנֶת׃ (יז) וַתִּקְרֶ֩אנָה֩ ל֨וֹ הַשְּׁכֵנ֥וֹת שֵׁם֙ לֵאמֹ֔ר יֻלַּד־בֵּ֖ן לְנׇעֳמִ֑י וַתִּקְרֶ֤אנָֽה שְׁמוֹ֙ עוֹבֵ֔ד ה֥וּא אֲבִֽי־יִשַׁ֖י אֲבִ֥י דָוִֽד׃ {פ} (יח) וְאֵ֙לֶּה֙ תּוֹלְד֣וֹת פָּ֔רֶץ פֶּ֖רֶץ הוֹלִ֥יד אֶת־חֶצְרֽוֹן׃ (יט) וְחֶצְרוֹן֙ הוֹלִ֣יד אֶת־רָ֔ם וְרָ֖ם הוֹלִ֥יד אֶת־עַמִּינָדָֽב׃ (כ) וְעַמִּֽינָדָב֙ הוֹלִ֣יד אֶת־נַחְשׁ֔וֹן וְנַחְשׁ֖וֹן הוֹלִ֥יד אֶת־שַׂלְמָֽה׃ (כא) וְשַׂלְמוֹן֙ הוֹלִ֣יד אֶת־בֹּ֔עַז וּבֹ֖עַז הוֹלִ֥יד אֶת־עוֹבֵֽד׃ (כב) וְעֹבֵד֙ הוֹלִ֣יד אֶת־יִשָׁ֔י וְיִשַׁ֖י הוֹלִ֥יד אֶת־דָּוִֽד׃
(13) So Boaz married Ruth; she became his wife, and he cohabited with her. The LORD let her conceive, and she bore a son. (14) And the women said to Naomi, “Blessed be the LORD, who has not withheld a redeemer from you today! May his name be perpetuated in Israel! (15) He will renew your life and sustain your old age; for he is born of your daughter-in-law, who loves you and is better to you than seven sons.” (16) Naomi took the child and held it to her bosom. She became its foster mother, (17) and the women neighbors gave him a name, saying, “A son is born to Naomi!” They named him Obed; he was the father of Jesse, father of David. (18) This is the line of Perez: Perez begot Hezron, (19) Hezron begot Ram, Ram begot Amminadab, (20) Amminadab begot Nahshon, Nahshon begot Salmon, (21) Salmon begot Boaz, Boaz begot Obed, (22) Obed begot Jesse, and Jesse begot David.
The Me’or Einayim, in the name of the Baal Shem Tov, teaches that within every Jew is a spark of the soul of Moshiach. When the Jewish people — both born and by choice — live their mission, we prepare the world for the complete revelation of G-d’s essence.
“And this will be fully revealed in the era of Moshiach… when the glory of God will be revealed and all flesh will see it together.”— Tanya, Chapter 36
וְהִנֵּה, תַּכְלִית הַשְּׁלֵימוּת הַזֶּה שֶׁל יְמוֹת הַמָּשִׁיחַ וּתְחִיַּית הַמֵּתִים, שֶׁהוּא גִּילּוּי אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בָּעוֹלָם הַזֶּה הַגַּשְׁמִי – תָּלוּי בְּמַעֲשֵׂינוּ וַעֲבוֹדָתֵנוּ כָּל זְמַן מֶשֶׁךְ הַגָּלוּת.
This culminating fulfillment of the Messianic Era and of the Resurrection of the Dead, which is the revelation of the light of the En Sof, blessed is He, in this material world, depends on our actions and service throughout the duration of the galus.
The Baal Shem Tov once ascended spiritually and reached the chamber of Moshiach. He asked, “When will the Master come?” Moshiach answered:“When your teachings will become public and your wellsprings burst forth to the farthest extremes.”
Today, by learning, choosing, and doing — we take one step closer.
Hashem counts the stars, just as He counts each of us. All of our actions should be done with love and joy.
As we stand together this Shavuos, remembering the moment our souls heard the voice of Hashem at Sinai, we feel that deep longing again — to be close to Him, to be one with His Torah, to feel His presence in our lives.
There’s a nigun that expresses this longing better than words ever could. It’s called “Tzama Lecha Nafshi” — “My soul thirsts for You.”
Let’s take a moment to close our eyes and sing this together — not just with our voices, but with our hearts.
Hebrew:
צָמְאָה לְךָ נַפְשִׁי כָּמַהּ לְךָ בְּשָׂרִי בּאֶרֶץ צִיָה וְעָיֵף בְּלִי מָיִםכֵּן בַּקֹּדֶשׁ חֲזִיתִיךָ לִרְאוֹת עֻזְּךָ וּכְבוֹדֶךָ
Transliteration:
Tza-mah le-chah naf-shi
ka-ma le-cha be-sa-ri,
be-e-retz tzi-yah ve-a-yeif be-li ma-yim.
Kein ba-ko-desh cha-zi-si-chah lir-ois ooz-chah oo-che-vo-de-chah
Translation:
My soul thirsts for You. My flesh longs for You. In a dry and weary land without water. So may I look for You in the sanctuary to see Your power and Your glory. Psalms 63:2-3
Composition of this song is attributed to the Alter Rebbe, Rabbi Schneur Zalman of Liadi, founder of the Chabad-Lubavitch movement. The tune, reflecting the meaning of its words, expresses the craving of the soul for its Maker.
(ד) מוֹנֶ֣ה מִ֭סְפָּר לַכּוֹכָבִ֑ים לְ֝כֻלָּ֗ם שֵׁמ֥וֹת יִקְרָֽא׃
(4) He reckoned the number of the stars; to each He gave its name.
כַּאֲשֶׁ֛ר צִוָּ֥ה ה׳ אֶת־מֹשֶׁ֑ה וַֽיִּפְקְדֵ֖ם בְּמִדְבַּ֥ר סִינָֽי׃ {ס}
As GOD commanded Moses, so did he count them (the Jews) in the Sinai desert.
So what does it mean for you to say yes to Hashem this Shavuos?
What Torah are you ready to receive anew?
May we all stand together at Sinai once again — with the fire of clarity, the thunder of truth, and the joy of knowing that Hashem has chosen us, and that we have chosen Him.