The midrash (Mechilta Yisro 5, Sifrei V’zos HaBerachah 343) recounts the events that preceded matan Torah. HaShem offered the Torah to the other nations before offering it to B’nei Yisrael. When He approached the descendants of Eisav, they asked, “What is written in it?” HaShem responded “Thou shall not murder.” The offer was subsequently rejected as they were unable to commit to that provision for Eisav ultimately lives by the sword. When the sons of Ammon and Mo’av were approached and were told that the Torah included a prohibition against illicit relations, they rejected the offer for the very source of Ammon and Mo’av was the incestual relationship between Lot and his daughters. The Yishmaelites were given the same offer. When they asked what such a commitment would entail, they were told that it would be forbidden to steal. Thievery being the essence of the descendants of Yishmael, they were unable to commit to follow the Torah. The Midrash states that there was not one nation that was not offered the Torah but no one would accept it. When B’nei Yisrael were approached they all declared in unison “na’aseh v’nishma,” we will do and we will listen.

R’ Yaakov Weinberg, zt”l, asks a very simple question on this midrash. Why was the sample law given to each nation one that contradicted their very existence and thus, certain to lead to rejection? Why were they not given a taste of the Torah that was more likely to please them? R’ Weinberg answers that HaShem’s actual response to the nations was of little relevance. The very moment that they asked what is written in the Torah, they disqualified themselves from receiving it. By making their acceptance of the Torah contingent upon their approval of its contents, the nations showed a lack of commitment which is incongruous with a Torah nation. Torah must be at the forefront while society is built around it. When the nations asked their seemingly innocent question, they showed that they were not prepared to give up their ideals for Torah. HaShem, therefore, answered them in such a way that showed them that Torah was not for them.

The response of B’nei Yisrael was the exact opposite. They did not flinch. They did not vacillate. They accepted the Torah with true faith and showed no concern for their own agendas. This is why their response is so vital to the process of matan Torah. With this understanding, we ourselves have the opportunity to reach the level of “na’aseh v’nishma” in our own way. By subordinating ourselves to the values of the Torah, we show, like our ancestors did, that we are ready to commit unequivocally to a life of Torah. If we set our standards in accordance with the Torah, not allowing them to be tainted by the contrary influences of society, we are, indeed, showing our true devotion to the word of HaShem, much like our forefathers did at the foot of Har Sinai when they accepted the Torah.

I recently heard an intriguing question which might perhaps spur some discussion over the Shavuos table:  Suppose the Jews had responded first inquiring what was written in it. What might the response have been?

Have a chag samei'ach!