The phrase 'naase v'nishma' and its sequence which places 'naase'- doing- before 'nishma'- hearing, originates with the Malachei Hashareis. It could be said only by them, for it expresses the fact that hearing is not essential to angels, nor is it what brings them to do the will of Hashem. Malachim have no free will, they have no reality except to do the will of Hashem. Obviously, they must hear if they are to know what they are to do, but their actual doing needs no causes. Their very name identifies them- malach means messenger - they have no existence except to be sent and to serve. 'No malach can be sent on more then one mission' because their mission becomes their essence, and they cannot have more than one essence. Precisely because all reality for malachim is in their doing- they are beings that do, naase must precede nishma.
And this became the precise nature and character of the new creation which emerged at Sinai. From the moment of Matan Torah there exists upon this earth a creation whose essential reality, whose entire existence, is to do the will of Hashem. The name of this creation is Klal Yisroel. Reb Yerucham Levovitz once said; "The greatest act of bechira is to choose to lose your bechira". When we proclaimed in unity 'naase v'nishma' we chose as a nation to become angel like, to have only one reality- to do the will of Hashem.
The supreme achievement of Matan Torah was not that heaven descended upon earth, the supreme achievement was the fusion of heaven and earth into one entity and the concerns of heaven are the only reality upon earth. Hashem, Yisroel and Torah became one. Hearing is no longer essential to Klal Yisroel, nor is it the cause for doing. Doing now comes because we are one with Hashem. And so Klal Yisroel also said 'naase' before 'nishma'- just like the Malachim.
(Pachad Yitzchok Shevuos Maamer 4:7- traslation from; Citadal And Tower I page 82)
Showing posts with label Nassah Venishma. Show all posts
Showing posts with label Nassah Venishma. Show all posts
17 May, 2010
07 March, 2008
Parshas Sheqalim
The Medrish says that the giving of the Machtzis Ha’sheqal was an atonement for the sin of the golden calf.
At the giving of the Torah Hashem threatened Klal Yisroel if they won’t accept the Torah they will be buried under the mountain. The question is asked: Klal Yisroel had said naaseh vnishma, what was the need of Hashem forcing the nation to accept the Torah? One of the answers that is given, is that Klal Yisroel accepted Torah shel bekesav- the written Torah, but were reluctant- and thus had to be forced- to accept Torah shel bal peh- the oral Torah. The Bobover Rebbi explains that the reluctance to accept the oral Torah is what led to the sin of the eigal. When Klal Yisroel saw that Moshe was in heaven for forty days they got scared that he won’t return. Their fear was based that they knew Moshe was the one that brought down the oral Torah but now that he was gone they where scared that that was the end of the process of the Written Torah, and all that was left for them was the Oral Torah which they weren’t so excited to accept and work on. It was this that led them to the grave mistake of the eigal. The atonement was that when they gave a Half Sheqal, they showed Hashem that they were willing to give and toil with, their half of Torah- Torah shel baal peh.
The Oral Torah which was forced upon us at Har Sinai was fully accepted by Klal Yisroel after the miracle of Purim. Klal Yisroel expressing their gratitude to Hashem over the miracle took upon themselves the learning of Torah shel baal peh. Thus leading into the period of the Anshe Kenesses Hagdolah- The Men of the Great Assembly- who were the ones that started the Mishna and Torah shel baal peh (see the 1st mishna in Avos). That is why we read Parshas Sheqalem before Purim for the miracle of Purim is when we expressed our willingness to give Hashem our portion of the Torah- the Oral Torah.
At the giving of the Torah Hashem threatened Klal Yisroel if they won’t accept the Torah they will be buried under the mountain. The question is asked: Klal Yisroel had said naaseh vnishma, what was the need of Hashem forcing the nation to accept the Torah? One of the answers that is given, is that Klal Yisroel accepted Torah shel bekesav- the written Torah, but were reluctant- and thus had to be forced- to accept Torah shel bal peh- the oral Torah. The Bobover Rebbi explains that the reluctance to accept the oral Torah is what led to the sin of the eigal. When Klal Yisroel saw that Moshe was in heaven for forty days they got scared that he won’t return. Their fear was based that they knew Moshe was the one that brought down the oral Torah but now that he was gone they where scared that that was the end of the process of the Written Torah, and all that was left for them was the Oral Torah which they weren’t so excited to accept and work on. It was this that led them to the grave mistake of the eigal. The atonement was that when they gave a Half Sheqal, they showed Hashem that they were willing to give and toil with, their half of Torah- Torah shel baal peh.
The Oral Torah which was forced upon us at Har Sinai was fully accepted by Klal Yisroel after the miracle of Purim. Klal Yisroel expressing their gratitude to Hashem over the miracle took upon themselves the learning of Torah shel baal peh. Thus leading into the period of the Anshe Kenesses Hagdolah- The Men of the Great Assembly- who were the ones that started the Mishna and Torah shel baal peh (see the 1st mishna in Avos). That is why we read Parshas Sheqalem before Purim for the miracle of Purim is when we expressed our willingness to give Hashem our portion of the Torah- the Oral Torah.
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