The singular most important event in world history was the revelation at Sinai when Hashem pronounced the Decalogue to at least two million Jews. We are taught (Bereishis 1:31) that, "G-d saw all that He had made and behold it was very good; and there was evening and there was morning, the sixth day". Rashi notes that this is the only day that has the definite article "hay - the", before it, and this alludes to the sixth day of Sivan when the Torah would be given. Rashi goes on to cite the Tanchuma which states that G-d built a condition into the world which He created, that if the Jewish people would not accept the Torah, the world would revert to nothingness. The acceptance of the Torah by the fledgling Jewish nation gave reason and purpose to the world, and constituted the maintenance and survival of the world. How significant is this day!
It's fascinating to note that a most interesting development took place prior to the Revelation. We are taught (Shemos 19:9) that the original plan was for Hashem to come to Moshe in the thickness of the cloud, and the people of Israel would hear Hashem directly as well, be completely convinced that it was G-d communicating with Moshe, and, as a result, "they will also believe in you [i.e. Moshe] forever". In other words, the people would be spectators, would be convinced that they heard G-d communicate to Moshe, and would be able to follow His Torah since they would be convinced that it came from Hashem. The verse continues that, "Moshe related the words of the people to Hashem". While we are not told in the text what the response of the people was to Hashem's initial plan, Rashi explains (citing the Mechilta) that the people the people wanted to hear the Revelation directly from Hashem, "since one cannot compare hearing from a messenger to actually hearing directly from the King". What emerges is something fantastic: you ask for it, you get it! As a result of asking for more, the people were then instructed how to prepare themselves to receive prophecy (19:10-11).
It is fascinating to note (as the Torah teaches in Bamidbar 12:6-8) the basic difference between the prophecy of Moshe and that of all the other prophets. The other prophets received their prophecy in a vision, in a dream. Moshe was the only prophet to speak or communicate with G-d, "peh el peh - mouth to mouth", i.e. as one individual would speak to another. There is a prevalent custom to stay awake the entire night of Shavuos, which some explain to be an atonement for the Jewish nation oversleeping the night before kabalas haTorah - receiving the Torah. How are we to understand this - is it possible that they really oversleep on the morning that they could be experiencing prophecy!? The answer is that they thought they would be receiving the prophecy of His revelation in a dream, a vision. Instead, however, they were upgraded to obtaining prophecy on the highest level, like Moshe, because they asked for it. They wanted greater closeness and intimacy with Hashem, and He responded in kind.
We see elsewhere, as well, that if one doesn't yearn and pine for greater knowledge of G-d and Torah one does not receive it. We are taught (Shemos 3:6) that when G-d first appears to Moshe at the burning bush, Moshe "hid his face" for he was afraid to gaze toward G-d. Later (Shemos 33:18) Moshe asks Hashem "show me now Your glory", which is understood by our Rabbis to mean that Moshe was asking to understand G-d. The Talmud (Berachos 8a) interprets this to mean, that Moshe was questioning why the righteous suffer and the wicked prosper. The Medrash (Medrash Rabbah, Shemos 3:1) teaches that G-d responds to Moshe, "When I wanted to teach you, you declined by turning your face from Me. Now that you are requesting of Me, I will turn My face from you and deny you your request." Rav Moshe Feinstein zt"l comments that Moshe undoubtedly turned away from G-d out of a sense of complete and total humility, feeling unworthy of such a magnificent revelation by G-d. Even so, Hashem’s response was teaching Moshe that one's quest for knowledge should often override the derech eretz of humility. Moshe, according to this opinion in the Medrash, was taken to task for not being more proactive in seizing the moment for greater spirituality. Not asking for it was an opportunity lost.
We are taught (Shemos 19:1,3) that the children of Israel arrived at the wilderness of Sinai, Moshe ascended to G-d, and then G-d called to him from the mountain. The Ohr HaChaim asks: is it not strange that Moshe ascended prior to being summoned by Hashem? He answers, most excitingly, that Moshe was told at the burning bush that fifty days after the exodus from Egypt the nation would worship G-d on this mountain. It appears that Moshe learned from his prior mistake at the bush, and as soon as they arrived at the mountain, Moshe, in his excitement and enthusiasm, could not be restrained, and, as we are taught, "ahava mikalkeles es hashura - love conquers all", Moshe's love for Hashem propelled him to ascend the mountain, defying the usual protocol of not entering such a domain prior to being summoned and invited. We find this theme repeated later (Shemos 33:7), "So it would be, that kol mivakesh Hashem - whoever would seek Hashem - would go out to the tent of meeting". The Targum translates the words "kol mivakesh Hashem" as "kol detavah ulpan", meaning whoever would seek instruction from before Hashem would go out to the house of study which was outside the camp. One has to be mivakesh, seek Torah, and then one is rewarded with spiritual success.
The above sources demonstrate that to achieve success in Torah and spiritual growth, one has to work at it and demonstrate one’s readiness to put time and effort into it. This was demonstrated on a communal level when the incredible revelation at Sinai was attained via their burning desire for prophecy, and on the individual level when Moshe could not be restrained from running up the mountain. What lesson might there be for each and every individual who may say to himself, "of what significance am I in this vast universe?"
I would like to refer each and every person them to the Talmud (Sanhedrin 37a) where we are taught that each individual is to say and believe, "bishvili nivrah haolam - the world was created for me". Rather than believe that they are insignificant, each person must realize that he is truly a world unto himself. Just as each individual's face is unique, so too, is each individual's mind unique (Berachos 58a). Each person must realize that they were born at a particular time and in a particular place in order to make their unique contribution to their society and, indeed, to the world. Just as Moshe could not be restrained from running up the mountain, each Jew is charged to love Hashem (as we are taught in the first paragraph of the Shemah), and we demonstrate this love by our desire to be close to Him, closeness which is achieved by greater fulfillment of studying His Torah and performance of mitzvos.
Each Shabbos, as part of the Kiddush we recite on Friday night, we proclaim that Shabbos is "zaycher liyitziyas Mitzrayim - a remembrance of our exodus from Egypt". At first glance, this declaration seems puzzling. It is understandable that Shabbos is zaycher limaasay biraishis - a remembrance of His creation of the world", since the essence for our keeping and observing Shabbos is to remind ourselves that G-d created this world in six days. But what does Shabbos have to do with the exodus from Egypt? The Ramban (in his commentary to the Ten Commandments in sefer Devarim) explains that His total mastery over nature which was demonstrated through the exodus from Egypt proves that He is the creator Who can do with nature as He sees fit. I'd like to suggest another explanation. The word "maytzar" can mean "a boundary". "Zaycher liyitziyas Mitzrayim" can be understood homiletically to refer to the ability of man to break out of, and not be limited by, the boundaries which either he or society have surrounded him with. Shabbos, with its neshamah yesayrah, is a weekly charge for greater intimacy with Hashem, urging us to follow the pristine example of our forefathers at Sinai and to constantly actively seek further growth and development, rather than be a passive spectator who watches many golden opportunities slip by.