What are the connotations of "v'Atah"?
Rashi #1: Inverting the words "Atah" and "Im," Hashem meant to say that if they would now accept Hashem's authority upon themselves, it would be (relatively) easy from then on - since 'all beginnings are difficult.'
Rashi #2 (to Yeshayah 45:19): Only after speaking with Yisrael favorable words, telling them in advance the rewards of Torah and Mitzvos, did Hashem issue to them the commandments.
Oznayim la'Torah: The great spiritual levels of the Exodus (refer to 19:4:2:4) were a 'free gift' from Hashem, bringing Yisrael to where they could not possibly have attained by themselves. However, that cannot possibly last, unless they would now work hard on themselves to retain it.
Which covenant is Hashem referring to?
Rashi, Ramban #2 (citing Ibn Ezra) and Seforno: He is referring to the covenant that He is about to enter into 1 with Yisrael (after they declare "Na'aseh v'Nishma" - Seforno). 2
Ramban #1: The covenant that Hashem made with the Avos - "to be for them a G-d and for their children after them." 3
For Maharal's comments on the Mechilta, see the following question.
The Mechilta cites a Machlokes Tana'im, as to what it means to "safeguard the Covenant." Rebbi Eliezer says, this refers to the covenant of Shabbos; and Rebbi Akiva - to Bris Milah, and [the prohibition of] Avodah Zarah. What is behind this Machlokes?
Maharal (Derush Al ha'Torah, p. 28 (citing Mechilta 1 ): Man is comprised of three components, each of which has its own tests to overcome; a. The Guf (body) has the Yetzer for eating and all physical desires. b. the Nefesh (soul); which may have such negative character traits as revenge, bearing a grudge, hatred, and coveting; c. the Sechel (thought, intellect), where the sin of Avodah Zarah can take root. In our context of safeguarding Hashem's covenant, R. Eliezer points to Shabbos. Man is most prone to sin due to the negative Midos of his Nefesh; but through the Shabbos rest, the Nefesh enjoys covenant and connection with Hashem. 2 The other components will then follow as well - the Guf in which the Nefesh resides, and the Sechel found in the Nefesh. Rabbi Akiva, on the other hand, highlights the other two components - the Milah of the Guf, lest it be accustomed to chase after its desires (and therefore the Guf needs a covenant the most); and clarity of the Sechel from pursuing wayward thoughts such as Avodah Zarah - because it is very easy to come to sin in the thoughts of the mind. 3
Mechilta d'R' Yishmael, Parshas Yisro, section "Ba'Chodesh" (2); see also Yalkut Shim'oni. (Mechilta d'Rashbi presents a different interpretation.)
Action stems from the Nefesh, as Maharal writes in many contexts (e.g. Tif'eres Yisrael, end Ch. 29).
Maharal: That is why it is only regarding Avodah Zarah, that Hashem deems evil thought to be tantamount to action (Kidushin 40a). Compare to Maharal (Tif'eres Yisrael Ch. 28, p. 85) - The covenant of Shabbos brings the Nefesh its attachment to Hashem. The covenant of Milah (removal of the Orlah), and rejecting Avodah Zarah, constitute separating from the factors that would distance a person from Hashem. Thus, Rebbi Eliezer emphasizes the positive - preserving the connection we create with Hashem; whereas Rebbi Akiva teaches to avoid anything negative that would remove that connection.
What is the distinction between, "If you surely hearken to My voice," and, "... and safeguard My covenant"?
Maharal (Derush Al ha'Torah, p. 28): Bnei Yisrael faced two difficult undertakings - accepting the Mitzvos; and afterwards, fulfilling them! a) Regarding accepting the Mitzvos, Hashem reassured them, "Im Shamo'a Tishme'u" - If someone hears (i.e. accepts) one Mitzvah, they make heard unto him many Mitzvos" - because "Mitzvah Goreres Mitzvah" (Avos 4:2) - one Mitzvah leads 1 to another. 2 b) As for the fulfillment of the Mitzvos, Hashem charged them, "You shall safeguard My covenant!" and by doing so, preserve the connection to Hashem. Thus, they will guard themselves from sin. 3
Maharal (loc. cit.): All of the Mitzvos are one whole; so it follows naturally that "Mitzvah Goreres Mitzvah."
Maharal (Derech Chayim p. 164-165, to Avos 4:2) makes a distinction between the two concepts. a. "Mitzvah Goreres Mitzvah" - because all 613 Mitzvos are one whole, and bring about one illumination. A second Mitzvah will surely follow, which will complete the first. This concept is limited to Mitzvos that are similar. b. What the Mechilta cites here, that "one who hears one Mitzvah will come to accept many Mitzvos" in general, is not limited to Mitzvos that are similar to the first, but rather, can include any Mitzvah. (Perhaps the distinction is, that the Mishnah in Avos teaches how to come to fulfill Mitzvos in practice. One who finds difficulty in performing Mitzvos, should start with the Mitzvah that is easiest for him. In that way, he will reach additional Mitzvos that he presently finds difficult, because one Mitzvah brings along another similar Mitzvah. The Mechilta here, on the other hand, is not addressing the fulfillment of the Mitzvos, but rather their initial acceptance. Accepting one Mitzvah brings a general illumination - which is not limited to similar Mitzvos. Yet in Gur Aryeh (to Devarim 11:13 - "V'Hayah Im Shamo'a Tishme'u"), Maharal writes as he does in Derush Al ha'Torah (loc. cit.) - If you hearken to Mitzvos that you have already heard and know, and you fulfill them; then you will surely accept the Mitzvos that are new to you, because 'Mitzvah Goreres Mitzvah.' (EK)
How does one "safeguard the covenant"? See the following question.
What is the meaning of "Segulah"?
Rashi #1, Ramban #1 and Seforno: It means 'a treasured nation,' 1 inasmuch as Hashem favors Yisrael 2 over all the nations. 3
Ramban #2 (according to Kabalah): It means 'a nation that clings to Me.' 4
Targum Onkelos and Targum Yonasan: It means that Yisrael are more beloved by Hashem than all the other nations.
Maharal #1 (Derush Al ha'Torah, p. 25, 29): The vowel "Segol" is illustrated as three dots, arranged such that whatever angle we view it from, one dot is being drawn out from between the remaining two. As we learned above, Hashem wished to give the Torah to "the three-fold nation" (Shabbos 88a) - Kohanim, Leviyim, and Yisra'elim - each of whom is selected and treasured by Hashem in its own way. The Kohanim were chosen from the rest to perform the Avodah, the Leviyim for song, and Yisrael to furnish the Korbanos. The term "Segulah" means "select" or "choice;" Klal Yisrael, in addition to being selected from among the nations, is select among themselves. 5
Maharal #2 (ibid. p. 29): "Segulah" implies meriting Olam Ha'Ba for all eternity, just as one places a precious item in a treasure-house for safekeeping. 6 Thus, the Pasuk continues, "Ki Li Kol ha'Aretz." "Kol" means absolute good; 7 and "Eretz" implies eternity. 8
Rashi, Ramban: As in "Segulas Melachim" (Koheles 2:8).
Ramban: As the Torah writes in Devarim 4:19-20; and in Vayikra 20:26.
Seforno: Even though all the nations are favored over and above the rest of the creation (since Mankind was the purpose of the creation, as Chazal state in Avos 3:18, 'Man is beloved, because he was created in the image of Hashem').
See Rav Chavel's footnotes.
Refer to 19:1:151.1:4 - 'Selection' is only relevant within a group of no less than three; when one element is chosen from the other two. Thus, Chazal praise Hashem for giving a three-fold Torah to the three-fold nation, etc.
This idea as well, is alluded to in the shape of the Segol - one dot deposited and stored away between the other two.
Maharal: Bava Basra 17a derives that Hashem gave each of the Avos a taste of Olam Ha'Ba here in Olam ha'Zeh, from the terms "ba'Kol, mi'Kol, Kol" that appear by each respectively.
Maharal: As in the Pasuk, "And your nation shall all of them be righteous, forever they shall inherit the 'Eretz'" (Yeshayah 60:21).
Why did Hashem add, "Ki Li Kol ha'Aretz"?
Rashi, Ramban and Rashbam: Even though the entire world belongs to Hashem, Hashem chose Yisrael from among all the nations 1 to be His nation (inasmuch as, unlike the other nations, over whom Hashem has designated celestial powers to govern them, He alone governs Yisrael - Ramban). 2
Seforno: Refer to 19:5:3:1***; one may therefore presume that the pious among the nations are also precious in the eyes of Hashem; the distinction is to what degree.
Rashi: Who are insignificant in the Eyes of Hashem.
Ramban, citing Mechilta: As the Pasuk states, 'Behold He neither sleeps nor slumbers, the Guardian of Yisrael' (Tehilim 121:4) - and this is also what the following Pasuk means when it writes "And you will be unto Me a kingdom of Kohanim."
Why does the Torah use the double expression, "Im Shamo'a Tishme'u"?
Refer to our comments on a similar expression in Parshas Beshalach, 15:26:152 .
QUESTIONS ON RASHI
Rashi writes: "V'Atah - If you accept [this] upon yourselves now, it will become pleasant for you from that point onwards - because all beginnings are difficult." How is this derived from the Pasuk?
Mizrachi: As the Mechilta states, "If one heard one Mitzvah, we let him hear many Mitzvos." The Pasuk should therefore be interpreted, "v'Atah Im Shamo'a" - If you accept the Mitzvos upon yourselves, despite their difficulty; "Tishme'u" - you will be able to obey them easily from now on, because beginnings are difficult.
Gur Aryeh: The word "v'Atah" is extra; the Pasuk could have begun "Im Shamo'a Tishme'u." Hence, we derive all of the above from the word "v'Atah" alone - 'Accept the yoke of Mitzvos now, because beginnings are hard; 1 and then it will become easier.' The ensuing phrase, "Im Shamo'a Tishme'u," is a separate idea, which Chazal interpret, 'if someone hearkens about one Mitzvah, we should make heard unto him many Mitzvos.' 2
