Shavuot 5784
Na’aseh v’Nishma – Shavuot
Like a barrel
The gemara famously relates that Hashem “turned Har Sinai over and held it over Am Yisrael like a barrel. He said to them: ‘If you accept the Torah - good. But if not - there will be your burial place’” (Shabbat 88a). This is alluded to by the expression chosen by the Torah, “vaYityatzvu b’tachtit ha’har”. The word “tachtit”, as Rashi explains”, implies that they were literally beneath the mountain.
In other words, the Torah was forced upon Am Yisrael. The gemara goes on to explain that this is something of an “excuse” for Am Yisrael when they do not adhere to the Torah. They can always say, “You forced us to accept the Torah”.
Tosfot ask that Am Yisrael surely already declared, “Na’aseh v’nishma” willingly, prior to the mountain being held over their heads. Why did Hashem need to force them to accept the Torah? Tosfot answer that Hashem was concerned that Am Yisrael would retract their commitment when they say the great fire at Matan Torah, which caused their souls to depart.
Torah sheBa’al Peh
According to the Medrash Tanchuma (Noach, 3) the commitment of Na’aseh v’Nishma was only on Torah sheBichtav - the Written Law, not Torah sheBa’al Peh - the Oral Law. The reason for this is that Torah sheBa’al Peh is “as difficult as death. The only one who learns it is one who loves Hashem with all his heart…” Am Yisrael knew, with certainty, that they would be able to fulfill Torah sheBichtav - they could understand it simply. But they did not know if they would be able to fulfill Torah sheBa’al Peh which requires great “amal” - exceedingly hard work.
It is said that the word “amal” is an acronym for “lilmod al menat lelamed - learning in order to teach, and “lilmod al menat la’asot - learning in order to perform”. Both require great amal in Torah sheBa’al Peh.
Two crowns
The gemara relates that when Am Yisrael declared na’aseh before nishma, 600,000 ministering angels descended and placed two crowns on each of the peoples’ heads. One crown was for na’aseh, the other for nishma. What was the purpose and significance of this?
We tend to imagine a crown like those given to our children to celebrate Shavuot or for a Mesibat Chumash. However, in this case we refer to a great spiritual attainment, recognition of which was made by the malachim themselves. In any case, it would not be possible to wear to regular crowns.
Obviously, a crown is the symbol of malchut - kingship. In Kabbalistic terminology the keter - crown, is the highest of the sefirot. This represents shleymut - perfection. If a man is awarded a keter it indicates that he is shalem, with nothing lacking.
Rashi explains that the crowns received by Am Yisrael were the “ziv haShechina - the radiance of the Divine Presence”. Man’s shleymut comes to him by dint of hashra’at haShechina upon him. Am Yisrael attained this when they declared na’aseh prior to nishma.
Why was declaring na’aseh before nishma so significant?
The gemara in Shabbat (ibid.) also relates another famous episode in which a Tzeduki noticed that Rava was so engrossed in his learning that he had not noticed that he was crushing his finger beneath his seat and causing it to bleed. The Tzeduki said to him: “Impetuous nation, your mouths precede your ears. You remain impetuous. First you should have listened to see if you could accept the Torah. If not, you should not have accepted it.”
In other words, according to the Tzeduki, stating na’aseh before nishma was impetuous and reckless. If one needs to sign a contract with somebody one must first read all of the fine print and conditions to see if they are acceptable. Am Yisrael jumped in to accept the contract with Hashem, committing themselves to everything He would say, before knowing what that might be.
Rava’s reply to the Tzeduki (as explained by Rashi) was: “We act with innocence, in the manner of those who act out of love. We trust that He will not demand from us something that we cannot achieve.”
In other words, it is true, in regular life one does not jump into an agreement without knowing what the agreement will be. However, when one knows that the person making the demands can be relied upon without question, it is possible to jump into an agreement. Would a son not make an agreement with his loving father without reading the small print on a contract?! Surely not. Since he knows that his father loves him, he would not demand anything from him that wasn’t for his own good.
This was how Am Yisrael felt about Hashem at Matan Torah. They were able to say with absolute clarity and trust “na’aseh v’nishma”, blindly accepting whatever Hashem would ask from them.
The greatness of declaring na’aseh before nishma was the fact that it expressed Am Yisrael’s love of Hashem and their trust in Him. It also indicated that they knew the significance of Torah, that accepting it would allow its light to permeate their lives.
Rav Chaim Vital zt”l cites the Arizal zt”l who noted that there are several mitzvot which are said to be equivalent to the entire Torah. He explained that since the 248 positive mitzvot correspond to the 248 limbs and the 365 negative precepts correspond to the 365 sinews, it makes perfect sense that some mitzvot are more significant that others, after all, some limbs and organs are more important than others. If a person’s finger is G-d forbid cut off, or even his hand or entire arm, he can continue to live. However, he cannot live without his heart, brain, liver, kidneys, etc.
The mitzvah of Talmud Torah - studying Torah - is “keneged kulam - equal to all the other mitzvot”. It represents life itself - the neshama itself. Am Yisrael grasped this at Har Sinai. They understood that Torah does not only dictate to us to fulfill mitzvot, but it does also not only provide us with great wisdom, it is life itself - the purpose of our existence. It provides us with satisfaction and joy; it is “gishmak”!
This lends extra understanding of Am Yisrael’s rush to accept the Torah without even asking what was in it.
May we too come to this appreciation on the upcoming Yom Tov of Shavuot and enjoy great shefa from Shamayim of Torah.
Shabbat Shalom!
Rabbi Gad Bouskila
