Universal Response

Parshas Yisro Universal Response When we speak of Kabalas HaTorah, we generally think of Mamed Har Sinai, which of course took place on the sixth day of Sivan. It was at that time that we actually received the Torah, and each and every one of us heard the Aseres HaDibros—the first two M’Pi HaGevurah Mamesh. This moment of national revelation—a phenomenon unique to Yiddishkeit among other religions—defines us as members of Klal Yisroel and affects every aspect of our lives.

As we learn in this week’s Parsha, however, Mamed Har Sinai did not occur in a vacuum—there was a series of events leading up to that moment, which began when we reached Midbar Sinai on Rosh Chodesh Sivan. Over the next three days a discussion of sorts took place between Hakadosh Baruch Hu and Klal Yisroel, with Moshe acting as intermediary. If we examine the Pessukim that describe this exchange, we may gain an insight into our role as the Mikablei HaTorah both then and now

On the second day of Sivan, Moshe went up to the top of Har Sinai, where Hashem spoke to him. The Pessukim begin by recounting the brief history of Klal Yisroel, “Atem Reisem Asher Asisi L’Mitzrayim”, and then an offer is made: “Im Shamoa Tishmiu B’Koli U’Shmartem Es Brisi V’Hiyesem Li Segulah MiKol HaAmim V’Atem Tihiyu Li Mamleches Kohanim V’Goy Kadosh” This Passuk very succinctly describes our relationship with Hashem: we agree to heed the words of the Torah, and act in accordance with His will, and as a result we are the Am Hanivchar, an elevated and treasured nation. Moshe is then instructed to return to Klal Yisroel and convey this message—a role that is often tasked with as the leader of Klal Yisroel.

The Passuk then tells us that Moshe gathered the Zekenim, and passed on the message “Asher Tzivahu Hashem.” The response he received is one that we are all familiar with: “VaYanu Kol Ha’Am Yachdav VaYomru Kol Asher Diber Hashem Na’aseh.” With one voice we declared that we would do anything requested of us. The Passuk concludes: “VaYashev Moshe Es Divrei HaAm El Hashem”, Moshe returned to Hashem, bearing the words of Klal Yisroel.

Rashi, on the end of this Passuk, quotes a Mechilta that asks by an obvious question: why did Moshe have to “bring” the words of Klal Yisroel back to Hashem? Hashem obviously already knew what we has said, he is after all the Yodeah Machshavos, why would He need Moshe to tell him about an open declaration made by the entirety of Klal Yisroel? The Medrash answers that the Torah wishes to teach us a lesson in Derech Eretz: when one is sent on a Shlichus, it is proper for him to report the results to the one who sent him. Moshe was clearly aware that Hashem knew how Bnei Yisroel had responded, but he nevertheless wished to fulfil his own Shlichus by reporting back.

The Medrash certainly answers the posed question—it helps us understand why Moshe went back to Hashem—but leaves something to be desired. If Moshe felt that he should inform Hashem about our response so that his own Shlichus was fulfilled, why does the Torah tell us about it?

In fact, Rashi tells us earlier in the Parsha that Moshe went up to Har Sinai in the mornings, so it was not until the next day, the third of Sivan, that he relayed to Hashem that Klal Yisroel had said “Kol Asher Diber Hashem Na’aseh.” Yet from reading the Passuk it would seem that Moshe immediately went to tell Hashem, almost indicating that there was some sort of urgency to the matter. This would indicate that Moshe’s report to Hashem was not merely pro forma, but that there was a more pressing purpose.

The Ohr Hachaim Hakadosh explains that Moshe brought our response back to Hakadosh Baruch Hu, so to speak, to highlight the beauty of what had transpired, which he explains in detail in the earlier Pessukim.

As we noted, Hashem told Moshe to convey his words, V’Atem Tihiyu Li Mamleches Kohanim, to Klal Yisroel. But the Passuk only tells us that Moshe gathered the Ziknei Ha’Am. Nevertheless, the response came from “Kol Ha’Am Yachdav.” There would seem to be a disagreement between these Pessukim: if Moshe spoke only to to the Zekanim, how did all of Klal Yisroel respond?

The Ohr Hachaim explains that when Moshe received his Shlichus, was actually worried: what if he presented the challenge of “Im Shamoa Tishmiu B’Koli U’Shmartem Es Brisi” and Bnei Yisroel was not ready to accept it? What if the promise of “V’Hiyesem Li Segulah MiKol HaAmim V’Atem Tihiyu Li Mamleches Kohanim V’Goy Kadosh” was not enough of an incentive for them to take the Ol Mitzvos upon themselves?

Therefore, Moshe gathered all of Klal Yisroel, but spoke only to the Zekenim. His hope was that if he was talking only to those who were wiser and more apt to accept the Torah without compunction, the Hamon Am would not respond in the negative, and it would fall to the elders of each family to convince their offspring to be Mekabel the Torah.

Moshe’s fears were unfounded however, and as he spoke to the Zikenim, the entire nation, 600,000 strong, responding with a resounding cry of “Kol Asher Diber Hashem Na’aseh.” The Ohr Hachaim concludes that this is the what the Navi refers to when he speaks of “Ahavas Kelulosayich”, the fact that our love for Hashem was expressed in this universal manner—young and old, Zekenim and Nearim.

It was this response that Moshe rushed to convey to Hashem. He wished to tell Hashem that not only was Klal Yisroel ready to accept the Torah, but they had agreed to do so without hesitation, and with one united voice.

This explanation of the Ohr Hachaim perhaps explains why Moshe was so moved by the words of Bnei Yisroel—they proved that his worst fears were in fact unfounded—but we still must understand why he thought it was therefore important to relay these words to Hakadosh Baruch Hu. As we explained, the Ohr Hachaim says that Moshe went to tell Hashem what Bnei Yisroel had said because he wished to highlight the beauty and significance of their response—but never do we see that Hashem doubted that we would be Mekabel the Torah. Though Moshe’s fears were allayed by the response he received, why did he feel it necessary to convey the message to Hakadosh Baruch Hu?

Perhaps we can answer this question based on a fascinating Medrash that appears at the beginning Shir Hashirim Rabbah.

The Medrash tells us that when it came to Kabalas HaTorah, Hahsem said to Bnei Yisroel: “Am I to give you the Torah without any sort of security?”, and required them to provide an Arev, or guarantor. Bnei Yisroel responded that the Avos HaKedoshim would serve as guarantors, but Hashem responded that the Avos themselves required their own Arev. The Medrash goes on to list the reasons that Hashem did not accept the Avos as Arvim, all of which are minor mistakes that we understand to have been significant for people on their level. Next, Bnei Yisroel offered their Neviim as Arvim, but those are rejected as well. Finally Bnei Yisroel offers their own children as the Arvim, the guarantors, and Hashem gladly accepts.

This Medrash cries out for explanation: why would the children of Klal Yisroel, who are seemingly unproven, considered better Arvim than the Avos Hakedoshim themselves? Even with their minor flaws, aren’t the Avos or Nevii better suited to serve as Arvim, guaranteeing the Kiyum of Torah, than future offspring?

Perhaps we can explain the Medrash based on a comment of the Ba’al Haturim in this weeks Parsha. As we mentioned, Hashem told us that if we listened to His words, and kept the Torah we would achieve a new status: “V’Hiyesem Li Segulah MiKol HaAmim”. The Ba’al Haturim points out that the last letters of “V’Hiyesem Li Segulah MiKol” are the same as the word Milah. This is a little bit of an obscure point but perhaps we can now understand the implication.

When a child undergoes Bris Milah, the event marks not only a Kiyum Hamitzvah, but something more significant: he is brought into the Bris with Hashem as a member of Klal Yisroel. In giving his son a Bris, the Avi HaBen shows that he intends to continue the chain—to pass the Ol HaTorah V’Hamitzvos on to the next generation.

This may have been the meaning of Bnei Yisroel using their children as Arvim. In doing so we dedicated ourselves to passing on the torch, to ensuring that the next generation would be infused with the same zeal and passion for Torah and Mitzvos, guaranteeing the future Kiyum Hatorah. It is this agreement which is aluded to in the words “V’Hiyesem Li Segulah MiKol HaAmim”, because our status as the Am Segulah is tied to our promise to pass the Torah on to the next generation, which is signified by Bris Milah.

With the knowledge that the connection between generations, the influence that parents have on their children, was of such importance at the time of Kabalas Hatorah, we can understand why Moshe wished to convey our response to Hakadosh Baruch Hu. Though he spoke only to the Zekenim, hoping that they would in turn convince their own families, Moshe was met with a positive reaction from all members of the nation, of all ages.

This response, expressed by “Kol Ha’Am Yachdav” was indeed a watershed moment: the fact that every member of Klla Yisroel was eager to accept the Torah showed that the Zekenim had already influenced their families, starting the chain of Mesorah that was so integral to our ability to be Mekabel the Torah. It was for this reason that Moshe was so eager to convey our response back to Hakadosh Baruch Hu—its very nature indicated that we were well on our way to providing the Arvus that He desired.

We must all remember that we too are links in this chain—we are the Arvim on the Torah itself. Our challenge is ensuring that we are involved in the continuous transmission of Torah to not only our biological children, but to any member of Klal Yisroel who thirsts for the sweet waters of Torah. When we do so, we are indeed living up to our status as members of the Mamleches Kohanim V’Goy Kadosh.