Bnei Yisrael as witnesses to Hashem

חג השבועות הוא בחי' מושבע ועומד מהר סיני והוא שבועות העדות כמ"ש במד' ושמעה קול אלה כו' ראה או ידע כמ"ש אתה הראת לדעת.

The festival of Shavuos is the aspect of being "sworn and standing" from Har Sinai, and it is the "weeks of testimony," as the Midrash says: "and he heard the voice of an oath… he saw or knew," as it is written: "You have been shown to know."

The Sefas Emes plays on the word Shavuos (weeks / oaths): at Sinai Bnei Yisrael were placed under an oath, and they became witnesses who "saw and knew" Hashem.

שבנ"י נעשין עדים בקבלת התורה כמ"ש שמע עמי ואעידה בך הוא פועל יוצא כמ"ש מו"ז ז"ל בפי' הפסוק ואעידה בם את השמים כו' שע"י ישראל נודע שמו ית' במעשה בראשית כו'.

For Bnei Yisrael become witnesses through receiving the Torah, as it is written: "Hear, My people, and I will testify in you" — which is a causative form (poel yotzei), as my grandfather, of blessed memory, explained on the posuk "and I will call as witness against them the heavens" — that through Yisrael His Name becomes known in the work of creation.

The verse means not merely that Hashem testifies "to" the people but that He makes them into witnesses: through Bnei Yisrael, Hashem's Name is revealed throughout creation.

ואיתא במד' רות שמעה עמי כו' אין מעידין אלא בשומע כו' כמ"ש במ"א מזה כי הקב"ה נתן התורה לכל העולם ע"י שמיעת בנ"י שהם כלים לקבל הדברות.

And it is brought in the Midrash Rus: "Hear, My people"… "one can only give testimony through one who hears" — as was explained elsewhere about this — for the Kadosh Baruch Hu gave the Torah to the whole world by means of the hearing of Bnei Yisrael, who are the vessels to receive the Dibros (the Commandments).

Testimony requires a listener; Bnei Yisrael's "hearing" at Sinai made them the vessels through whom the Torah was given to all of creation.

וז"ש במדרש שבשעה שאמר אנכי ה' אלקיך נזדעזעו הרים וגבעות כו' זה אמר אני נקראתי כו' עד ששמעו אשר הוצאתיך מארץ מצרים כו' ע"ש.

And this is what the Midrash says: that when He said "I am Hashem your Hashem," the mountains and hills trembled… each declaring "I was called…" — until they heard "who took you out of the land of Mitzrayim," see there.

The Midrash pictures all of nature claiming to be the place of revelation, until the words "who took you out of Mitzrayim" clarified that the revelation belongs specifically to Bnei Yisrael.

פי' שכל העולם הוא במאסר הטבע ואינם יכולים לקבל הדברות רק בנ"י שנעשו בני חורין ביצ"מ ולכן יכולין לקבל אלקותו ית' בעולם.

The meaning is that the entire world is imprisoned within nature and cannot receive the Dibros — only Bnei Yisrael, who became bnei chorin (free people) at Yetzias Mitzrayim, and therefore are able to receive His Divinity into the world.

Nature is bound by its own laws, but Bnei Yisrael, freed at the Exodus, can transcend nature and become a vessel for Hashem's presence.

וממילא הרגישו כל הברואים ריח תורה כדאיתא שנתמלא העולם כולו בשמים פי' אפילו מי שלא הי' יכול לקבל עיקר תורה ריח טוב קלט כדאיתא הנכנס לחנותו של בושם כו'.

And consequently all creatures sensed the fragrance of Torah, as it is brought that the entire world was filled with spices — meaning that even one who could not receive the essence of Torah caught a pleasant scent, as it is said of one who enters a perfumer's shop.

Though only Bnei Yisrael received the Torah itself, the giving of the Torah perfumed all of creation, so that everything caught at least its "fragrance," like one who merely passes through a spice shop.

כמו כן כשירד הקב"ה ליתן תורה לישראל קבלו כולם ריח תורה.

Likewise, when the Kadosh Baruch Hu descended to give the Torah to Yisrael, all of them received the fragrance of Torah.

The descent of Hashem to give the Torah radiated outward so that all of creation absorbed its scent.

גם פירוש שמע עמי מלשון אסיפה כמ"ש וישמע שאול את העם.

Also, the meaning of "Hear, My people" can be from the language of gathering, as in "and Shaul gathered (vayeshama) the people."

The word shema can also mean to assemble; "Hear, My people" hints at Bnei Yisrael being gathered into oneness.

כי בני ישראל יש להם בחי' האחדות ויכולין לקבל אלקותו ית' כמ"ש אתה אחד ושמך אחד זו התורה שהיא שמותיו של הקב"ה ועמך ישראל גוי אחד.

For Bnei Yisrael possess the aspect of achdus (oneness) and are able to receive His Divinity, as it is said: "You are One, and Your Name is One" — this refers to the Torah, which is the Names of the Kadosh Baruch Hu — "and Your people Yisrael are one nation."

Because Bnei Yisrael share in the quality of oneness, they can receive the One Hashem, whose oneness, the Torah, and the unity of Yisrael all correspond.

וז"ש אלקים אלקיך אנכי אלוק אני על כל באי עולם ולא יחדתי שמי אלא עליך.

And this is the meaning of "Elokim, your Hashem" — "I am Hashem over all who come into the world, yet I have singled out My Name only upon you."

Hashem rules over all creation, but it is specifically to Bnei Yisrael that He attaches His Name in a unique, intimate bond.

כי באמת אלקותו ית' חל על כל הבריאה כל אחד כפי כח הקבלה.

For in truth His Divinity rests upon all of creation, each according to its capacity to receive.

Every creature contains some measure of Hashem's presence, according to how much it can hold.

ולכן נקרא אלקים בלשון רבים.

And therefore He is called "Elokim," in the plural form.

The plural name Elokim reflects that Hashem's power is distributed throughout the many parts of creation.

אבל בני ישראל יש להם חלק בבחי' האחדות ולכן מיחדין שמו ית' פעמים בכל יום.

But Bnei Yisrael have a portion in the aspect of oneness, and therefore they proclaim the unity of His Name twice each day.

Bnei Yisrael alone share in Hashem's oneness, which is why they declare His unity in Krias Shema morning and evening.

וז"ש אנכי ה' אלקיך והבן.

And this is the meaning of "I am Hashem your Hashem" — understand this.

The opening of the Aseres HaDibros, in the singular "your Hashem," expresses this unique bond of oneness with Bnei Yisrael.

ועל זה כתיב אשרי העם שה' אלקיו.

And about this it is written: "Fortunate is the people whose Hashem is Hashem."

The fortune of Bnei Yisrael is precisely this singling out of Hashem's unified Name upon them.

שבבחי' שמו הגדול חל אלקותו על בנ"י:

For it is through the aspect of His great Name that His Divinity rests upon Bnei Yisrael.

Through the revelation of Hashem's great Name at Sinai, His presence comes to dwell uniquely upon Bnei Yisrael.

Summary: Shavuos is the festival of the "oath" and the "testimony" of Sinai, where Bnei Yisrael, freed from the prison of nature at the Exodus, became the witnesses and vessels through whom Hashem's Name is made known in all of creation. While the fragrance of Torah reached every creature, only Bnei Yisrael — who share in Hashem's quality of oneness — could receive His Divinity itself, which is why He singles out His unified Name uniquely upon them.