Part II
When HaKodosh Boruch Hu revealed Himself at Har
Sinai in order to give Klal Yisroel the Torah,
thousands upon thousands of mal'ochim accompanied Him.
They were arrayed under banners. Eventually Klal
Yisroel also was organized under banners. These banners
signify the identity and task that each tribe and each
individual has in life. Hashem put everyone into the world
for a mission suited to his or her individual abilities. This
mission must be fulfilled. A person will be forced to come
into the world again if he leaves the world without having
fulfilled the mission that Hashem set for him. That is what
it means that we are created against our will.
*
When we wholeheartedly accepted the Torah, this was proof of
our devotion and loyalty to HaKodosh Boruch Hu. We
decided not to be distant and aloof from our Creator by
living aimless selfish lives; on the contrary, we acknowledge
our Creator and strive to serve Him wholeheartedly. The fact
that we accepted the Torah was itself exceptional, but the
way we did it, by saying na'aseh venishma, was more
than just unique: our declaration surpassed and soared far
beyond human logic.
The gemora (Shabbos 88a) describes that in honor of
Klal Yisroel's astounding answer of na'aseh
venishma to Hashem's offer to give us the Torah, He gave
each of us two crowns; one corresponding to na'aseh
and one corresponding to nishma. The gemora
further says that after hearing Klal Yisroel's
remarkable response to Hashem, the mal'ochim exclaimed
in praise: "Who revealed the secret that the mal'ochim
use [to serve Hashem]?"
In contrast, the same gemora also tells of how a
Sadducee, a member of a heretical sect that denied Torah
Shebeal Peh, criticized Klal Yisroel for saying
na'aseh venishma. The Sadducee came to Rovo and
belittled Klal Yisroel by calling us "an impulsive
nation that puts their mouths before their ears."
The Beis HaLevi (droshoh 17) cites this gemora
and sets out to give a proper halachic explanation of
Klal Yisroel's decision. The Beis HaLevi poses
a question, that according to the Rambam if "a person
obligates himself to something unspecified, the obligation is
not at all binding . . .and if so, when Klal Yisroel
accepted on themselves [Torah] — before they knew the
details [of its mitzvas] — how is their obligation
considered binding?"
The answer rests in clearly understanding the foundation of
Klal Yisroel's relationship with Hashem
Yisborach. The Beis HaLevi explains the basic
difference between a person making an open-ended, unspecified
commitment which, because of the ambiguity, nullifies his
obligation — and a slave who is obligated absolutely,
although ambiguously, to obey his master.
When a person commits himself to do the bidding of another
person, he is obligating himself to keep his word — and
no more. Thus, if the obligation is unstipulated and open-
ended, the commitment is non-binding because it lacks the
conviction of mind needed to live up to, and thus fulfill,
the agreement. A slave however, as the Beis HaLevi
puts it, "is selling his body to his master. This transfer is
possible, because the master [can] own the physical body.
Consequently, he is obligated to do all that his master
commands, since his body [now belongs to] his master . .
."
Therefore, Klal Yisroel's declaration of na'aseh
venishma indicated an agreement — for all
generations — to an irrevocable transfer of their
physical bodies into servitude to Hashem Yisborach.
This explanation of the Beis HaLevi demonstrates that
even according to halacha, Klal Yisroel's declaration
was binding, even though when they said na'aseh
venishma they did not know the obligations of their
agreement. Because, as the Beis HaLevi writes, ". . . The
Rambam also agrees that a person is able to sell himself into
slavery, and he is [consequently] obligated to do everything
for the master that the master will tell him to do."
The posuk in Yeshayohu (44:21) states openly
that Klal Yisroel is obligated to HaKodosh Boruch
Hu in the same way a slave is bound to his master,
"Remember these things, Yaakov and Yisroel, that you are My
servant — I created you, Yisroel, to be My servant
— do not forget Me!"
A slave has no personal concerns. His entire existence,
essence, and purpose in life, is to serve his master. He is
completely devoted to caring for his master's needs. On the
contrary, if he has any doubts or reservations, if he holds
something back for himself, harboring some self-concerns,
then he is a worker, a hired employee whose commitment and
obligations are limited and defined.
Yeshayohu Hanovi again declares, "Yisroel, you are My servant
through which I am glorified" (Yeshayohu 49:3). The
Radak, in his commentary on this posuk, goes on to
explain that with the statement of "Yisroel you are My
servant," HaKodosh Boruch Hu was announcing to Klal
Yisroel that "You are prepared to do My bidding like a
slave to his master." Thus, the Beis HaLevi answers
that we can understand how Klal Yisroel's declaration
of na'aseh venishma is a valid commitment and
therefore binding.
We are not Hashem's employees. HaKodosh Boruch Hu did
not hire Klal Yisroel; He created us. Hashem took us
out of our Egyptian bondage in order that we should stand at
Har Sinai and accept His Reign, His Majesty and His Torah. We
have far greater benefits than any employee could ever
imagine, as the gemora in Shavuos (47b)
says, "The slave of a king is like a king."
* * *
The Maharal of Prague (Tiferes Yisroel , Chapter 29)
also explains how and why Klal Yisroel could promise
to obey whatever Hashem would command them even before
hearing the stipulations. The Maharal writes that, in
general, a person does something because he realizes that the
deed is beneficial for him to do, and if he does not know
that the thing is beneficial for him to do, he will not do
it. As the Maharal puts it, usually "a deed is a result of
knowledge, because the action stems from the realization. If
there is no understanding there is no behavior. Therefore,
hearing must come before doing."
The Maharal explains that, at Har Sinai, this was not the
case at all with Klal Yisroel, for our essence —
the reason why Hashem Yisborach created us — is
to serve Him. Klal Yisroel exists for the sole purpose
of serving their Creator. The realization of this fact alone
was sufficient for Klal Yisroel to wholeheartedly
promise that all their behavior would forever conform to the
will of Hashem Yisborach — whatever Hashem's
Will may be — under any and all circumstances.
Therefore, na'aseh could precede nishma —
in other words, our promise to obey could come before our
knowledge of the stipulations. Thus, completely unlike the
Sadducee's claim, Klal Yisroel was far from impulsive
and hasty. On the contrary, our declaration of na'aseh
venishma was the most appropriate response possible.
When we all stood at Har Sinai, we all knew without a doubt
that Hashem is our trustworthy, kind, and all-powerful
Provider and Guardian. Besides acknowledging that Hashem is
the Creator and Master of the universe, Klal Yisroel
trusted Hashem. We witnessed how HaKodosh Boruch Hu
brought about the many miracles and wonders for us in Egypt.
We witnessed the Ten Plagues and the Splitting of the Sea. We
saw how Hashem defeated our enemy Amolek and provided for all
our needs in the Wilderness.
Thus, when the time came to accept Hashem Yisborach's
commandments, we were able to commit ourselves totally,
even without knowing the details of what the commitment
entailed. We clearly knew Torah was the one and only way to
serve Hashem. Whatever it would contain we would do. Our
response was so extraordinary that it inspired the
mal'ochim. They accompanied Hashem Yisborach
to Har Sinai and they came bearing gifts.
Each mal'och came bearing two crowns. The Midrash
Rabba (Bereishis 50:2) says, "No two mal'ochim are
sent on the same mission." Each mal'och has a specific
task and a unique name. Even though each mal'och knew
its specific task, flags and banners organized their
assemblage into perfect array. Seeing this, Klal
Yisroel also wanted to have flags and banners. Hashem
granted our wish, resulting in a spectacular and beautiful
arrangement of Klal Yisroel.
*
The Midrash Rabboh (Parshas Bamidbar 2:4) describes
the world's reaction, "Sacred and exalted were Klal
Yisroel in their divisions, and all the nations of the
world took notice of them and wondered, `Who is this [upon]
which [we] gaze? Return! Return Shulamis [Klal
Yisroel]! Join us. Come to us and we will appoint you as
rulers and governors . . .perhaps you will be able to elevate
us as Hashem has exalted you.'" The nations of the world also
sought purpose and direction, and they implored Klal
Yisroel to guide them. But we refused.
Klal Yisroel responded by saying, "`With what will you
honor Shulamis? What greatness are you offering us
— perhaps like the encirclements of the encampments?
Maybe you can give us glory similar to what Hashem has given
us in the Wilderness? Yehuda encamped by its banner. Reuven
encamped by its banner. Dan encamped by its banner. Ephraim
encamped by its banner. Are you able to do this for us?'"
Klal Yisroel had global opportunities, offers that
entailed the greatest powers and positions imaginable;
nonetheless, Klal Yisroel would not break rank. None
of the fame and fortune that the world could offer enticed
Klal Yisroel away from spending forty years in the
Wilderness together with Hashem.
What was so special and significant about these divisions and
these flags, which flew ahead of them, that the
mal'ochim had them, Klal Yisroel asked for them
and the rest of the nations desired them?
The simple answer is; a steadfast sense of purpose and
precise goal — for life, the kind of purposeful goal
that only Torah can give!
This article, based on the series Nesivos Chaim: The
Torah Way of Life — HaRav Chaim Pinchas Scheinberg on
Chumash, has been adapted for publication in the Yated
Ne'eman. Volumes Bereishis and Shemos have
been published by Jerusalem Publications and are distributed
by Feldheim Publishers.
