Shavuot is a celebration of God’s revelation at Sinai. It is a time when we recall a defining moment in world history and a transitional juncture in Jewish history. It is, perhaps most critically, a unique and singular experience for mankind. God directly spoke to the world.

In the first of the Ten Commandments, God said clearly and unequivocally "אנכי ה' אלוקיך אשר הוצאתיך מארץ מצרים מבית עבדים”, “I am the Lord, your God, who took you out of Egypt, from the house of slavery” (Shemot 20:2). The paramount importance of this verse is clear; there is a God, and we must believe in him. Yet, a series of debates have ensued surrounding this statement. What may be most fascinating is the range of opinions found in the Jewish tradition about how one acquires faith in God, the truth clearly and explicitly stated in this verse.

Rambam and other medieval rationalists argue belief is acquired through philosophical inquiry. Rabbi Moshe Chaim Luzzatto and fellow mystics feel the study of kabbalah and various esoteric teachings are necessary for true understanding of God. Various chassidic thinkers are of the opinion that the greatest faith is simple faith, where questions needn’t be asked and doctrine is simply accepted[1]. Indeed, many argue belief should be accepted as tradition, passed down from one generation to the next. R. Elchanan Wasserman (Kovetz Maamarim, ch. 1) even writes that belief is obvious, as an objective look at the world would lead anyone to believe in God. Clearly, what appears to be a simple and straightforward statement leads to many different approaches and perspectives in the Jewish tradition.[2]

Yet, a basic question emerges. Why would God formulate such an important tenet of our faith without giving us insight into how to attain it? Why would something as fundamental as belief in God not come with a “how to guide” about how to reach it? It appears that the Torah wishes to convey the message that what we believe is more important than how we believe, that knowledge of God is primary and it can be acquired in varying ways. People are not all moved the same way or inspired in the same manner. God wants us to believe in him, but how we get there is up to us.

The recognition that people work and think differently, that there is no uniform and singular path towards belief in Hashem, is significant. It has lead to divisiveness and arguments about which approach is most authentic. But, in truth, this recognition should have the opposite effect. It should encourage a more ambitious approach that is also more accepting. Knowledge that mankind is diverse should inspire us to find our unique role without rejecting the unique role of others, to maximize our own contributions without minimizing those of others. It should enable us to find allies instead of adversaries and engender empathy instead of enmity, all in the name of creating a more successful and integrated community.

Prior to God’s revelation at Sinai, the Jewish people were united, as one person with one heart (Rashi, Shemot 19:2). Yet, R. Shlomo Luria[3]  notes that each person received the Torah from his own perspective and with his own unique background.[4] Apparently, independence does not undermine unity. A nation can be like “one person with one heart” with individuals that embrace their respective differences. Indeed, prior to receiving the Torah, the Jewish nation maintained their individuality with no cost to their unity.

Shavuot is a time when we remember that God told us to believe in him. We weren’t given an exact path detailing the best way to have faith, and there is a range of ways to get there. Our job is to find the one best suited for us, and in the process, come to better understand not only ourselves but also the unique and special role of others.

[1] See, for example, the formulation of R. Nachman of Breslov (Likutei Moharan (Tinyana), no. 78). 

[2] For a survey of various opinions on the way one acquires faith, see R. Moshe Tzuriel’s Otzrot HaMussar (Vol. 1, pgs. 143-147, 149-209).

[3] Yam Shel Shlomo, introduction to Bava Kama

[4] R. Luria uses this idea to explain the Talmud’s statement (Eruvin 13a) that “these and those are the words of the living God.” Individual differences are what allow multiple truths to exist.