By Eytan Meyersdorf
“And he took the book of the covenant, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and we will hear (na’aseh vinishma).‘” Exodus, 24 7.
As Jewish intellectuals and modern-rabbis broaden their search for ta’amei hamitzvot (reasons behind the commandments), this passage grows more and more problematic. “Na’aseh vinishma,” the Jewish people’s blind acceptance of the Torah at Mount Sinai, poses serious questions for many independent-thinking Jews.
However, when examining the context and history more closely, one can see how this “blind acceptance” by the Jewish people was not so blind after all: God had just performed ten extraordinary miracles that devastated the world’s superpower, split the sea, and engulfed the remainder of the Egyptian army in its waters. After seeing all of these miracles, it is not hard to understand the Jewish people’s willingness to accept God’s Torah without knowing its contents. It is actually logical.
With all the imperfections attributed to the generation of Matan Torah, they managed to grasp something that our generation fails to understand – the recognition of God’s will and intervention.
The very existence of the State of Israel is God’s modern-day splitting of the Red Sea. God sent us miracles and signs in the form of the IDF, the Six Day War, and Israel’s thriving world of Torah, yet we still insist on waiting, we still insist on “hearing.” God sent us the weatherman, the boat, and the plane to save us from the storm, but we are waiting for God Himself to save come and rescue us – meanwhile, God is crying out, “This is me saving you, get on the boat, get on the plane!”
We pray three times every day, “Sound the great shofar for our freedom and raise a banner to gather our exiles and unite us together from the four corners of the earth” – the shofar has been sounded and the banner has been raised – we just need to open our eyes.
People give many reasons for not making Aliyah, but whatever their reasoning, they’re waiting for more, they are waiting for nishma, and only then vina’aseh. But the time where God will cast ten plagues on our enemies is over – we are no longer living in a time where God performs open miracles. Rather, He communicates to us through nature, mundane occurrences, and messengers, and it is our obligation as Jews to identify them.
If there is only one thing that we can learn from the generation of Matan Torah, let it be their ability to recognize and credit divine intervention for what it is, divine. From the ashes of the Holocaust to the miraculous victories of 1948 and 1967, the boat and the plane have come to us in the forms of Nefesh B’ Nefesh and the Jewish Agency. It is our job, our obligation, as Jews to recognize all these miracles and exercise the appropriate action – na’aseh vinishma.