Commitment to Torah
STUDENT
SUMMARIES OF SICHOT OF THE ROSHEI YESHIVA
Parashat mishpatim
SICHA OF
HARAV
Commitment to Torah
Summarized by
Translated by
The Conversion of Bnei Yisrael
The parashot of Yitro and Mishpatim describe the
various stages and elements involved in receiving the Torah. The Rambam
(Hilkhot Issurei Biah 3:1) teaches:
Israel entered [Gods] covenant through three things: circumcision,
immersion, and the offering of a sacrifice
Sacrifice as it is written, He
sent the young men of Bnei Yisrael, and they offered up sacrifices
(Shemot 24:5) [meaning], all of Israel offered through their
agency.
The offering of sacrifices was the final step in their conversion,
following circumcision and immersion. Without discussing here the halakhic
status of an aspiring convert who, during the period of the Temple, underwent
circumcision and immersion but did not offer a sacrifice, it is nevertheless
clear that the process of receiving the Torah is divided here into two parts.
(While Ramban cites a disagreement among the Tannaim in this regard, my
assumption will be, in accordance with the literal text, that the second stage
of receiving the Torah, at the end of Parashat Mishpatim, was the
covenant of the basins.)
The fundamental transition from being a gentile to being a Jew was
covered in Parashat Yitro. However, even for a person who has
entered the covenant of Judaism, there are stages in the levels of his identity.
Our Sages expound upon the difference between the nations response in
Yitro and in Mishpatim. In the preparations for receiving the
Torah, we read that Moshe came to the people and they said, All that God has
spoken we shall do (19:8). In Parashat Mishpatim, just prior to
the covenant of the basins, we read: He took the Book of the Covenant and read
it to the people, and all the people said, All that God has spoken we shall do
and we shall hear (24:7). The expression we shall do and we shall hear
(naaseh ve-nishma), in contrast to the expression we shall do, has
become a well-used slogan. Chazal
teach that this is a fundamental principle that belongs to the ministering
angels, and Bnei Yisrael adopted it; in the midrash, God Himself notes this
transfer: Who revealed this secret to My children? Of course, what we have
here is a clear expression of the acceptance of the yoke of Heaven preceding the
acceptance of the yoke of the commandments. The latter is likewise an
all-encompassing commitment, but the acceptance of the yoke of heaven is the
most basic consciousness in a Jews life Nullify your will before His will.
This level, which Bnei Yisrael achieved here, had not been attained prior to the
giving of the Torah.
From Naaseh to Naaseh ve-Nishma Then
and Now
The question arises what took place between these two declarations?
What caused such a revolutionary change, in such a short time? What led Bnei
Yisrael to adopt the slogan of the ministering angels, naaseh
ve-nishma, instead of their previous position naaseh? If we
follow the chronological narration of what took place between the original
declaration and the new one, we find three elements that point in a certain
direction. The first is, of course, the Revelation itself. The giving of the
Torah at Mount Sinai and the forging of the covenant which it entailed was not
simply a case of experiencing an event and then having ones status change from
non-Jew to Jew. The Revelation of Gods glory, the unique sense of desiring
closeness to God and at the same time fearing and maintaining distance from Him
the whole immense, awesome experience had the power of effecting not only a
legal, halakhic change, but also a real existential revolution: One who
undergoes conversion is like a newborn baby.
The second element relates to Torah study. I dont know how much
Moshe was able to teach at that time, but there was an involvement in Torah and
a studying of Torah, absorbing Torah on the intellectual level and, through
that, on the existential level as well. Once the people had embarked on that
path, a new dimension opened in their Divine service, in their personalities, in
their connection to the Torah which they had received until then in opaque form.
Now they began to learn and internalize the details. This internalization meant
not only knowing about an ox that gored a cow, but also connecting Gods service
with the awareness of I have placed God before me at all
times.
The third new element relates to the contents of parashat
Mishpatim. One can connect to God through studying any realm of Torah.
Parashat Mishpatim focuses mainly on the inter-personal relations
that serve to mold society. And these are the judgments which you shall set
before them (21:1) before whom? On the purely halakhic level, Chazal teach: Before them [meaning,]
not before the pagans and not before the unqualified. Torah should be presented
to people who are worthy and capable of acquiring and applying it. However,
Ramban emphasizes that this is not the only meaning. Viewing Parashat
Mishpatim with all its detail as an elaboration of the Ten Commandments,
he understands the expression before them to mean before each and every
individual. Thus, what was added and what brought about the transition from
naaseh to naaseh ve-nishma was a combination of three
elements: the purely religious experience of the Revelation, with the attendant
transformation of personality; the beginning of involvement in Torah study; and
the application of Torah at both the personal and the societal
level.
These three factors provided the incentive to go beyond the initial
stage of acceptance of the Torah to the second stage of sacrifice. While the
specific events of the giving and the acceptance of Torah were unique in
history, they nevertheless provide a model for later generations, whether on the
national level or the individual level. First there is the essence of the
message: accepting the Torah, entering the beit midrash, is the
beginning of the road; it commences a continuous process of building ones
personality. We learn from the story of the giving of the Torah that there is
always room to ascend. Once already inside there is still room for growth, for
the internalization and strengthening of the covenant.
The same message that arises from the parasha applies to us as
bnei Torah. On the one hand, intensive Torah study allows to accept the
yoke of Heaven and the yoke of mitzvot. To the extent that a person
invests himself in the beit midrash, he will experience this, and this
will empower his personality. On the other hand, a person who studies Torah as
part of his Divine service and not just as part of his intellectual activity
will likewise attain new and higher levels of holiness. Third, Torah study
allows us to mold a united, solidified nation. This unity has both social and
religious importance.
We must ask ourselves to what extent, both personally and communally,
we are progressing in the areas of the experience, study and application of
Torah. These three elements will help us enhance and develop our Divine service,
fear of Heaven, commitment to learning, and social and moral sensitivity. We
must measure not only our objective progress, but also our achievements in
relation to the possibilities that are open to us. Have we made the most of
these opportunities, in terms of our learning, chesed, and Divine
service?
We must undertake self-examination and objective evaluation in order
to ensure that we will progress from naaseh to naaseh
ve-nishma, to further the giving of the Torah and intensify its
acceptance.
(This sicha was delivered on Shabbat parashat Mishpatim
5769 [2009].)
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