Dei'ah veDibur - Information & Insight
  

A Window into the Chareidi World

1 Sivan 5765 - June 8, 2005 | Mordecai Plaut, director Published Weekly
NEWS

OPINION
& COMMENT

OBSERVATIONS

HOME
& FAMILY

IN-DEPTH
FEATURES

VAAD HORABBONIM HAOLAMI LEINYONEI GIYUR

TOPICS IN THE NEWS

POPULAR EDITORIALS

HOMEPAGE

 

Produced and housed by
Shema Yisrael Torah Network
Shema Yisrael Torah Network

Opinion & Comment
A Purposeful Goal — For Life

by HaRav Chaim Pinchas Scheinberg

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.


All material on this site is copyrighted and its use is restricted.
Click here for conditions of use.