Opinion & Comment
Naaseh Venishma -- They Said, Together

Our fathers actually said Naaseh Venishma in the days before Shavuos, but that response of theirs to Hashem was a vital part of the entire process of accepting the Torah.

Certainly crucial was the immediate answer, the trusting commitment to do whatever Hashem tells us, without any questions. Yet also essential, and no less of a commitment, was -- and is -- the obligation to understand. We received two crowns for our answer, clearly indicating that the importance of our solemn promise to understand the Torah is no less than our promise to do what it says.

This is not as obvious as it may at first appear. Ve'eileh hamishpotim -- asher tosim lifneihem (Shemos 21:1). Rashi explains that Hashem told Moshe Rabbenu that he should not think that maybe it is enough to teach us the Torah two or three times, but that he need not trouble himself to make sure that we understand the reason for things and their full explanation. On the contrary, Moshe Rabbenu must lay it all out in front of us, like a set table (Shulchan Oruch).

Moshe Rabbenu perhaps considered that the taam of mitzvos is not part of the essential acceptance of the Torah, of kabolas HaTorah. Perhaps it is enough to know what to do, and never mind the deeper meaning. Hashem said this is not the case.

This is reflected in Naaseh Venishma. The "Venishma," which is to hear and understand the essence of the mitzvos, is a full part of the kabolas haTorah. It is, in its own right, one of the two Crowns that we received at Mount Sinai.

HaRav Shimon Schwab zt"l spent one Shabbos with the Chofetz Chaim. On Friday night the Chofetz Chaim spoke of the mon, which took on the taste of whatever food the person eating it was thinking of. "What happened (he asked) if someone was not thinking at all? . . . Az men tracht nit hott es kein ta'am nisht. If you don't think, it has no taste." . . . He repeated this several times. " . . . because the mon is ruchniyus, if you don't think, it has no taste. . . . Suppose Moshiach comes and we don't think. It has no flavor. You won't even be aware of what is going on!" ("A Shabbos with the Chofetz Chaim zt"l," Jewish Observer, January, 1984)

"It is proper for a person to think into the laws of the Holy Torah and to know their full ramifications, according to his powers." (Rambam, Hilchos Me'ilah, 8:8) Kabolas haTorah is not complete without this.

Nonetheless, it is the second Crown and it comes after Naaseh -- and only after Naaseh. The practical commitment must be absolute. "Something that he cannot find a reason or cause for should not therefore be taken lightly . . . and he should not think about it like he thinks of other mundane issue." (Rambam, ibid.)

Moreover, in many ways the practice must precede understanding. Chazal say in several places that milah is essential to seriously learn Torah. Also the fulfillment of precepts provides a thorough intimacy with them that is unavailable in any other way. Some things are certainly understandable "from the outside," but it is only after establishing the intimacy that comes with a thorough Naaseh that Nishma is fully possible. (Based on a lecture of HaRav Moshe Shapira shlita)

May we all be zoche to reacquire both Crowns of Naaseh Venishma -- on Shavuos and thereafter.

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