S.A.L.T. - Wednesday
Towards the end of Parashat Mishpatim we read of Benei Yisrael's famous proclamation of "na'aseh ve-nishma" - we will do and we will hear (24:7). Several Midrashim elaborate on the singular significance of this expression of loyalty and the level of commitment it reveals on Benei Yisrael's part. One famous Midrashic passage (in Yalkut Shimoni) records God's response to Benei Yisrael's declaration. He asks, "Who disclosed to you this secret, of which the ministering angels make use?" Somehow, the concept embodied by the acceptance of "nishma ve-nishma" reflected some angelic quality that Benei Yisrael had developed. In what way does this declaration relate to the mal'akhei ha-sharet (ministering angels)?
The Sha'arei Simcha explains based on the Seforno's approach to the expression "na'aseh ve-nishma." According to the Seforno, Benei Yisrael here declare, "We will do in order to listen," or, more accurately, "… in order to obey." They proclaim their intention to observe and perform the mitzvot for the sole purpose of obeying the divine command. The Seforno here invokes the famous mishna in Pirkei Avot, "Do not be like servants who serve their master in order to receive a reward; be rather like servants who serve their master even not to receive a reward" (Avot 1:3). Benei Yisrael promise to devote themselves loyally to the dictates of the Torah without any expectation of reward, purely for the sake of worshipping and fulfilling the will of the Almighty.
Herein, the Sha'arei Simcha suggests, lies the relationship between "na'aseh ve-nishma" and the ministering angels. Angels (however we understand what precisely an "angel" is) have no ulterior motives for their service of God. They have no personal needs or desires; their sole interest is to obey God's word. They anticipate nothing in return. It is this "secret" that Benei Yisrael express by declaring "na'aseh ve-nishma." They declare their unwavering and unconditional loyalty to God, like the angels, without any ulterior motive or interest.
This may also help explain a different Midrash cited by some sources: "When Yisrael said 'na'aseh ve-nishma,' the evil inclination was uprooted from their hearts." How did this proclamation signify the elimination of the yetzer ha-ra from Benei Yisrael's hearts? In its most general sense, the "yetzer ha-ra" refers to man's innate selfishness and egoism, his preoccupation with his own wants and desires. Here, at Mount Sinai, Benei Yisrael announce the reversal of this tendency, their preparedness to devote their time and energies to the Almighty, rather than to themselves.
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