“When the Jewish people precede Naaseh, we will do, before
Nishma, we will hear (the phrase at the end of Parashas Mishpatim, being “We will do/we
will hear”- Exodus 24:7) a voice from Heaven comes forth and asks: Who has revealed to my
children the secret used by Angels: It is written ‘Bless Hashem Angelic beings,
mighty of power, doing his word, that hear the voice of his word (Psalms 103:20);
the Psalm says “do” and then “hear” “
R. Eliezer offers a great praise, that a near spontaneous
outburst after revelation puts all of the Jewish people on the level of Angels
and elicits a direct, additional call from the Heavens of approbation after
revelation.
The Maharal (R. Judah Lowe of Prague) finds in this
something positive and less positive. On one hand, this is praise that the Jews
can perform the commandments at an effective and complete level, inherently,
and then pursue deeper meanings and connections within them.
On the other hand, Angels represent nearly pure action:
their deeds and presence leave very little room for choice. Angels perforce
“do”; “Shmeiah”, hearing, beyond that is something ethereal that can’t
reconcile with our mode of “hearing”. The Psalm that R. Eliezer cites can’t
quite apply to humans.
When we “hear”, Shomim in Hebrew, we are operating in one of
three ways: We physically hear, we come to an understanding, or we come to some
level of action that translates from having heard. Our “Shomea”, hearing,
represents a full cognitive gamut that represents the human disposition, our
capability distinct from that of Angels.
So we can’t fully perform “Naaseh vi Nishmah”. We have
choice and will, and our actions aren’t dictated; we arrive at an action after
understanding and recognition. As wonderful as it is to be considered
near-Angelic, we fall short of being Angels-in-action. We’re much more brooding,
pondering, questioning humans, who somehow have to arrive at doing the right
thing.
The Maharal and R. Kook arrive at similar answers to this
question. Our world is one where some amount of information must precede a deed
(one hopes…). The world of the Jewish people, who already were established as a
covenantal community, are in fact Hashem’s children, and have the capability,
the spark, to do the commandments. R. Kook emphasizes that the ultimate
expression of the covenant is the learning that follows our action. Emphasis on
“Shmeiah” hearing, or listening, as a mere preparation for an action can allow
us to perform a commandment, and then
walk away. The Shmeiah that comes after the Asiah, deed, is at a higher level
and informs the action just done, and others that come after it.
Does this have anything to do with “Mishpatim,” legal ordinances? Absolutely. R. Elchanan Samet notes that the Parasha details laws
in a hierarchy: laws first about humankind, then sentient life, vegetation and
finally, inanimate objects. The Torah
imposes this ordering, but it represents as well a challenge for us to go further. The laws in Parshas Mishpatim provide the foundation, the basics, the Naaseh; we are beckoned to go further, to learn more from these ordinances and to deepen our understanding of, commitment to, and action on behalf of the hierarchy they represent; that is our Nishmah.
Guest posting by
Justin Hornstein
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