Introduction to Kabalas HaTorah

In this week’s Parsha we find Mattan Torah, the Chuppah between Klal Yisroel and Hakadosh Baruch Hu. While Mamid Har Sinai is of course a major focus of our lives, and should be understood to its fullest, there is a series of Pessukim that serve as an introduction to Mattan Torah, which I think hold a lot of meaning and can serve as an important source of Chizuk and instruction for us all.

The Torah tells us that Bnei Yisroel left Rifidim and arrived in Midbar Sinai, whereupon Moshe received a set of instructions from Hakadosh Baruch Hu. The Passuk says “Ko Somar L’Bais Yaakov, V’Saggid L’Bnei Yisroel” Chazal explain that Bais Yaakov refers to the Nashim, the women of Klal Yisroel, and Bnei Yisroel refers to the men. Thus, the Pessukim that follow, these instructions, were to be told to every member of Klal Yisroel—this shows the importance of these words.

The message that was to be given to Klal Yisroel is comprised of three Pessukim, each of which can be seen as a separate statement and must be independently understood.

“Atem Riisem Asher Asisi L’Mitzrayim, Vi’Esa Eschem Al Kanfei Nesharim V’Avi Eschem Eilai: You have seen that which I have done in Mitzrayim, and that I lifted you on wings of eagles and brought you to me.

“V’Ata, Im Shamoa Tishmeu B’Koli U’Shemartem Es Brisi, V’Hiyisem Li Segulah MiKol HaAmim, Ki Li Kol HaAretz: And now, if you listen to my voice and keep my Bris, You will be my Segulah amongst the other nations, for the whole world is mine.”

“V’Atem Tihyu Li Mamleches Kohanim V’Goy Kadosh: And you will be, for me, a nation of Kohanim and a holy people.”

There are few points to understand in these Pessukim.

First, why did Hashem remind Bnei Yisroel about what happened in Mitzrayim? Clearly they had not yet, a mere six weeks later, forgotten those events—why was it necessary to recall “Asher Asisi L’Mitzrayim”? Further, we never see the idea of Kanfei Nesharim prior to this point, what is the significance of this Mashal, and why did Hashem mention it specifically at this point?

The next Passuk seems to allude to a cause and affect: if Bnei Yisroel keeps the Torah, they will become “Segulah MiKol HaAmim” But the Passuk after says that they will be “Mamleches Kohanim V’Goy Kadosh.” The word V’Atem in the middle also seems to break up those two statements; if they were one promise—that in keeping the Torah, Bnei Yisroel would become Segulah MiKol HaAmim as well as Mamleches Kohanim V’Goy Kadosh—there would be no need for the word V’Atem in between.

Before trying to explain the Pesukim, let us consider the point at which Klal Yisroel found itself. They had left Mitzrayim on the lowest level—the forty-ninth Shar Hatumah—just a few weeks before. In the ensuing time they had experienced great Nissim, Krias Yam Suf and Milchemes Amalek, and they had received the first three Mitzvos—Shabbos, Parah Aduma and Dinim—at Marah.

Now they had arrived in Midbar Sinai, and they knew that there they would reiceive the Torah. They may not have anticipated the exact nature of Mamad Har Sinai, but they certainly understood that this would be a momentous occasion. It is not difficult to imagine that they were daunted, nervous even, at the prospect of Kabalas HaTorah and all that it entailed.

Perhaps these Pessukim, said to Moshe upon their arrival in Midbar Sinai, when the perperations for Kabalas HaTorah could finally being in earnest, were meant as Chizuk for Bnei Yisroel, to enable them to put themselves in the proper frame of mind before Kabalas HaTorah.

With this in mind, we can examine the actual Pessukim. Rashi explains the Mashal of Kanfei Nesharim as follows: most birds carry their young in their talons, to protect them from a larger bird swooping down and snatching them away. The eagle however, flies well above all other birds, and would must only protect its young from arrows shot by humans on the ground, so it carries it children on its wings. So to Hakadosh Baruch Hu inserted himself, Kaviyachol, between the Mitzriyim and Bnei Yisroel as protection.

We still must understand, however, why Hashem chose to mention this Mashal at this particular point, just prior to Mattan Torah.

I saw a beautiful Pshat in this Rashi that might perhaps help us understand this Mashal in the context of Midbar Sinai.

The Divrei Shaul (R’ Shaul Nathenson) asks: The eagle provides the highest form of protection for her children, by carrying them on her back. But how do the baby eagles get there? All other birds can lift their children up using the very claws in which they will be ensconced, but the eagle’s talons are not long enough for them to be placed on her wings, how then do they reach their spot? He explains that the babies must try and jump onto their mother’s back, in order to receive that level of protection. They must make an effort, but their reward is the ultimate security.

Perhaps this was the message to Klal Yisroel.

They had been in Mitzrayim and their Ruchnias was adversely affected, they were indeed on a very low level. Hashem was willing to take them out, to release them from their bondage and bring them under his protecton, but first he asked them to do the Mitzvah of Korban Pesach. They had to do a small action, and then they were Zoche to Geulah. Just as the baby eagle must do a small action and jump upon their mother’s back, Bnei Yisroel only had to do a small action and they were Zoche to the Geulah.

As Bnei Yisroel readied themselves for Kabalas HaTorah, the task that lay ahead of them may have seemed enormous. How could they prepare themselves, and how would it be possible for them—mere slaves just a short time before—to reach the levels expected of the Mikablei HaTorah?

The message of Kanfei Nesharim was indeed a necessary source of Chizuk for them. Our job as Mikablei HaTorah is to do a small amount, to sow that we want to grow, and then we can be Zoche to tremendous Siyata D’Shamaya, as the Medrash on Shir HaShirim says: “Pischu Li Pesach KiChudo Shel Machat, V’Ani Eftach Lechem Pesach Sheyiuyu Agalos V’Karanios Nechnasim: Create an opening for me as big as the eye of a needle and I will create an opening large enough for wagons and carts.”

As they stood ready to be Mekabel the Torah, Hashem wanted to remind Bnei Yisroel that they had the capacity to grow to the heights that the Torah required, but they would not have to accomplish this on their own. The smallest of actions, showing that we were seeking growth, can spur enormous Hashgachas Hashem to help us reach our goals. Just as the baby eagles need only make the small jump onto their mother’s lap, and just as when we were set to leave Mitzrayim a small Mitzvah helped us reach our goal, when it comes to Ruchnias we can be Zoche to unbelievable heights by showing our desire through even the smallest action.

Having explained the Derech that would allow us to experience growth-- Al Kanfei Nesharim—Hashem revealed to them the reward that their efforts could yield. “Im Shamoa Tishmeu B’Koli…V’Hiyisem Li Segulah.” Through our Shmiras HaMitzvos, we can be Zoche to become a Segulah MiKol HaAmim, Hashem’s treasure, cherished among all other nations. This level, and the attendant benefits of this stature, is available to anyone who exhibits a level of Shamoa Tishmeu B’Koli.

There is another level though.

“V’Atem Tihyu Li Mamleches Kohanim V’Goy Kadosh”

The Ohr Chaim explains that the word V’Atem indeed separates the statements of V’Hiyisem Li Segulah and Mamleches Kohanim V’Goy Kadosh, and that the level of Mamleches Kohanim refers to the unbelievable level that a person can be Zoche to through true Deveykus BaTorah.

R’ Gedalya Shchor, in Ohr Gedalyahu, asks why Mamleches Kohanim is a positive attribute: we see that kings and regents rarely behaves in ways that are befitting our nation; “Absolute power corrupts absolutely” the saying goes. Why then would we want to become Mamleches Kohanim?

R’ Schor explains that the Mamlacha refers not to power over other people, but over oneself. One who is a member of the Mamleches Kohanim has the ability to control his mind and body absolutely. His thoughts and actions are subject to his whim, and not to base desires and reflexes.

One who is truly Osek BaTorah, who grows in his Ruchnias can indeed reach a level of Mamleches Kohaim: he can be the absolute ruler over his Yetzer Harah. He will not only be a Segulah MiKol HaAmim but will be a member of the Mamleches Kohanim V’Goy Kadosh.

We can see now that these Pessukim served as an important introduction to Mattan Torah, but also a source of Chizuk for every one of us: we too can be Zoche to Kanfei Nesharim, with the smallest action we allow Siyata D’Shmaya to elevate us to the highest levels. Through Limud HaTorah, Shemiras HaMitzvos and Avodas Hashem we too can be a Segulah MiKol HaAmim and even reach a level of Mamleches Kohanim V’Goy Kadosh.