What are the connotations of the Pasuk, "va'Yotzei Moshe Es ha'Am Likras Ha'Elokim"?
Rashi: It means that Hashem went 1 to greet Yisrael, like a Chasan goes to greet his Kalah 2 (and that nothing should divide between Yisrael and their Creator - Rashi in Machzor Vitri). 3
Seforno: It means that Moshe took Yisrael to greet Hashem's celestial retinue that preceded Him. 4
Ohr ha'Chayim: It appears that the people were terrified to approach the mountain, 5 so Moshe led them out of the camp and stood them at the foot of the mountain, so that they should receive the Torah standing.
Yerushalmi Shekalim, 1:1: It implies that Yisrael were lax in going to receive the Torah and that Moshe had to push them. 6
Gur Aryeh: "Likras" implies two parties both going to greet each other.
Rashi (ibid.): Which explains why not even animals were permitted to be on the mountain.
Seforno: Seeing as Hashem only descended upon Har Sinai in Pasuk 20.
Yerushalmi (ibid.): Yet when it came to sending spies, they all came rumming - as the Torah records in Devarim 1:22. What a disgrace!
What is the definiton of "Tachtis ha'Har"?
Rashi #1: It means 'at the foot of the mountain.'
Rashi #2 (citing Shabbos 88a) and Targum Yonasan: It means 'underneath the mountain.' 1 Hashem raised the mountain over their heads like a barrel. 2
This raises the question why the Torah does not then write 'Tachas ha'Har'?
And warned them that if they do not accept the Torah, they will be buried on the spot (Shabbos 88a) - even though they had already declared 'Na'aseh v'Nishma' (see Sifsei Chachamim). See also Oznayim la'Torah, who learns it from the word "va'Yisyatzevu b'Sachtis ha'Har" (instead of 'va'Yatzev ... '), though he interprets the Chazal differently; refer also to 19:17:3:1 and notes .
How can we say that Hashem forced Yisrael to accept the Torah, seeing as "va'Yisyatzevu" implies that they stood there willingly?
Oznayim la'Torah: This can be explained with the well-known Rambam in Hilchos Gerushin (2:20)- that a forced Get is valid because the husband really wants to act in accordance with the Halachah, only the Yetzer ha'Ra steps in and tries to stop him. Consequently, when Beis-Din force him to comply, they are merely removing the Yetzer ha'Ra, leaving him to do what he really wants to do. Here too, having declared "Na'aseh v'Nishma!' Yisrael really wanted to accept the Torah, and it was to remove the Yetzer ha'Ra, who was trying to cause Yisrael to change their minds by making them afraid of the fire, the thunder and the lightening, 1 that Hashem held the mountain over their heads, leaving them to stand underneath the mountain 2 on their own volition. 3
Tosfos to Shabbos 88a.
Interestingly, the Midrash Tanchuma writes that Hashem raised the mountain and Yisrael went and stood underneath it.
Oznayim la'Torah: With this explanation, we can also understand the Gemara in Avodah Zarah 2b, which relates how Hashem did not answer the Nochrim when they complained that Hashem did not force them when He offered them the Torah - like he forced Yisrael. Of course he didn't. Yisrael had already said 'Na'aseh v'Nishma!', a proof that they wanted to accept the Torah. Whereas for the Nochrim, who had already refused Hashem's offer, to accept the Torah under duress, would have been meaningless.
QUESTIONS ON RASHI
Rashi writes that Hashem raised the mountain over the heads of Bnei Yisrael. But doesn't acceptance of Torah amidst coercion, diminish its validity?
Shabbos 88a: The Gemara explains that later, in the days of Achashverosh, they accepted Torah 1 willingly. 2
Gur Aryeh: Suspending the mountain illustrated to us how the Torah is absolutely crucial; we could not continue to exist without it. 3 Were it not for this step, we might have thought Torah was subject to our will; that we could have declined to accept it, had we so wished. 4 Therefore, Hashem initially appeased Bnei Yisrael so that they would willingly accept it; but ultimately He forced us to accept it, to teach us that Torah is indispensable. 5 It was therefore correct to give it through coercion, which is a higher level of acceptance. The Midrash states that Hashem held the mountain over their heads, so that they would have the Din of an Anusah (coerced woman) - "he shall be unable to send her away, for all his days" (Devarim 22:29). 6 Gur Aryeh explains - The rationale for this Halacha is, that an act by force has more of a result than does an act received voluntarily; it forms a connection that cannot be broken. Hashem desired that His connection to us should likewise be immutable. 7
Oznayim la'Torah: Refer to 19:17:3:1.
Maharal #1 (Tif'eres Yisrael Ch. 16, p. 53): Man is the only creation to be granted free choice. Were Man's actions not bound by Divine command, he would go become his own boss. 8 (And although surely Man's life and death would remain in Hashem's hands, Hashem wants that even Man's stature, to be a thinking being, should fall under His control.) That is why Man needs the G-d -given Torah. Hashem suspended the mountain over their heads, so that their acceptance of Torah would not come by Man's own will, but rather be an acceptance of Hashem's mastery by force and Divine decree.
Maharal #2 (Chidushei Agados Vol. 4, p. 20, to Avodah Zarah 2b): All of Creation was waiting in suspense until Yisrael would accept the Torah. Just as Creation itself was by will of Hashem, and against the will of His creations, so too was the giving of the Torah.
Also see the following question.
Moshav Zekenim: Even though Moshe later made a covenant with Yisrael and imposed an oath on them - see Devarim 29:11, and Sotah 37b, that too was considered coercion; or that covenant was only with regard to idolatry. They accepted the entire Torah out of love only in the days of Achashverosh.
See Torah Temimah, note 36. For Gur Aryeh, see footnote below (19:17:151:2***).
Chazal (Shabbos 88a) interpret the words "Yom ha'Shishi" of Creation, to mean that all of Creation hung in the balance, waiting for the sixth of Sivan and Kabalas ha'Torah. Refer to Bereishis 1:31:2.1 .
Kidushin 31a: One who is commanded [Mitzvos] and performs them, is greater than one who is not commanded yet performs them. Maharal (Chidushei Agados loc. cit., Vol. 2 p. 139) explains that a Mitzvah is closer and more relevant to a person who is obligated. Furthermore, in the absence of a command, the Mitzvah act is performed due to Man; whereas by command, it is performed due to Hashem. Also see Gur Aryeh to Vayikra 23:22 - A Mitzvah fulfills Hashem's will; whatever the King desires most is what he commands to be done.
Gur Aryeh: Nevertheless, Chazal say (Shabbos 88a) that this coercion constituted a big escape clause (Moda'ah Rabah) to the Torah - that Yisrael's acceptance of the Torah in practice, was not of free will. That which is forced does not exist intrinsically, (i.e., it does not exist of its own merit, but only due to force by an outside factor). Thus Yisrael could claim that the Torah was not really fitting for them. Chazal conclude that ultimately, they accepted the Torah again in the days of Achashveirosh. Gur Aryeh explains that the very fact that they accepted an additional Mitzvah, and they did so willingly, proved how the Torah is intrinsically fitting for Yisrael. Compare to Maharal (Tif'eres Yisrael Ch. 32, p. 94; Netzach Yisrael Ch. 11, p. 71).
Also refer to 19:4:4:4*** .
Maharal (Tif'eres Yisrael, end Ch. 51, p. 158): A woman is by nature Mekabel, and thus associated with Chomer and subject to change; whereas a man is Tzurah, and when he initiates a connection, it is permanent. To explain - In Maharal's thought, Chomer means raw material or potential; and Tzurah (function-defined form) is what takes hold of Chomer and actualizes it. For example, in a knife, the iron is the Chomer, and the sharp-edged shape is the Tzurah that allows it to function.) Chomer is what changes; it is acted upon by the Tzurah that is applied to it. The same is true of the relationship of man and woman; when the connection comes from the Tzurah, it is permanent. This would explain why Kabalas ha'Torah needed to be an act of Hashem, and not on the part of Yisrael.
Lev Eliyahu (p. 167): Hashem wanted us to know that without Torah, man is like a vicious animal!
Rashi writes: "The mountain was detached from its place, suspended over them like a barrel." Tosfos (to Shabbos 88a) asks - Why was this coercion necessary? The Bnei Yisrael had already willingly accepted the Torah with "Na'aseh v'Nishma" (24:7 -- which had already taken place, see Rashi to 19:11)?
Hadar Zekenim and Riva; Moshav Zekenim #1 (citing Midrash Tanchuma): They had accepted only the Written Torah, 1 whereas Hashem forced them to accept the Oral Torah. The Torah she'Ba'al Peh is difficult, and requires great pains to study. Only one who loves Hashem whole-heartedly, studies it. It is this aspect of Torah that Yisrael did not accept, until He held the mountain over their heads. 2
Riva (citing Tosfos Shabbos 88a DH Kafah): Hashem forced them, in order to prevent them from retracting when they beheld the great fires of Matan Torah. Indeed, Chazal tell us that their very souls flew away, and they needed to be revived. 3
Moshav Zekenim #2 (citing Mahari): They already accepted only what they were commanded at Marah, but not what Hashem would add. Yisrael received two crowns only later, when they said "Na'aseh v'Nishma." 4
Moshav Zekenim #3 citing Bechor Shor: They meant, "Na'aseh," the Aseres ha'Dibros; and as for whatever else Hashem commands us, "Nishma" - 'We will see what we can bear.'
Moshav Zekenim #4 (citing R. Elchanan): They retracted from Na'aseh v'Nishma, like it says in Shabbos (88b) that at every Dibur, Yisrael retreated 12 Mil, and angels pushed them back. Also, it says (19:8) "all that Hashem said, we will do," and not 'all that Hashem will say.'
Riva: If so, why does the Gemara in Avodah Zarah 2b state that the nations will complain that Hashem did not force them as well? They had not accepted the written Torah! R"A - They thought that they will be rewarded for the Written Torah that they have, and complained that they were not forced to accept the Oral Torah.
Maharal (Ohr Chadash p. 46): So as not to diminish the merits of Yisrael, explain as follows - Yisrael was intrinsically capable of accepting the Torah; such that it was not relevant to coerce them to do so. But Torah she'Ba'al Peh is not so easily received, such that coercion would be applicable. Chazal do not mean that Bnei Yisrael were unwilling to accept Torah she'Ba'al Peh, but rather that it was appropriate that the Torah itself be given by force. Also see Gur Aryeh and Maharal to the preceding question, 19:17:151 .
Gur Aryeh: But this answer would negate the entire merit of Yisrael in having declared "Na'aseh v'Nishma" - a merit that is meant to stand for all generations! Perhaps Tosfos holds that because Yisrael's hesitations came out of fear, this did not constitute regret that would negate their merit. Also see Maharal (intro. to Ohr Chadash, p. 45) - Bnei Yisrael changed their minds, under the impression that Hashem would continue speaking to them in the same manner He spoke at Sinai; and that they could not continue to live as such. But Hashem knew that it was only this one time that would He speak to Bnei Yisrael directly. Thus, their change of heart was under a mistaken premise. Also see Maharal (Tif'eres Yisrael, beg. Ch. 32, p. 94) for additional questions on Tosfos.
The Pasuk of 'Na'aseh v'Nishma' is recorded later - in 24:7. Consequently, as opposed to most commentaries, this explanation maintains that at this stage, they had said only 'Na'aseh' (19:8). (PF)
Rashi writes: "The mountain was detached from its place, suspended over them like a barrel." What was this intended to indicate to the Bnei Yisrael?
Maharal (Derush Al ha'Torah, intro. p. 4): Hashem opened His words with, "I am Hashem your G-d, Who brought you out of the Land of Egypt, from the house of bondage" (20:2). This meant that the Exodus is sufficient reason to obligate us to be subservient to Hashem, and to accept His decrees (Rashi loc. cit). Were it not for the Exodus, the Egyptians would have finished us off! Because the entire Exodus was in order that we should receive the Torah, had we declined to accept it we would have reverted to that state of annihilation under the Egyptians! 1
Gur Aryeh: See above, 19:17:151:2 .
Maharal (ibid.): Hashem wanted that we should accept the Torah out of obligation, like slaves - not out of free will. Having said "Na'aseh v'Nishma" was therefore insufficient, as explained above (19:17:151:2, 19:17:151:4). Maharal continues (ibid. p. 5) that the other nations, who had not been subjugated in Egypt, could never have become so obligated to accept the Torah. When Chazal teach that Hashem offered the Torah to each of the nations, it means that Yisrael would have been the primary recipients, and the rest would have been secondary. Refer to 18:27:1.1:1*** .
