 The Maharal in numerous places writes that Hashem chose Avrohom and his children to be His nation for no accountable reason but because such was His desire (as it were). “The
choosing of Avrohom and Yisroel was not because of his (their) actions or merits. This choice … was not dependent on actions at all … nor in the righteousness of Avrohom … Hashem chose Yisroel intrinsically and not because of good deeds … even if they do not fulfill His will … and even if Yisroel would not accept Him as G-d…”
To Explain
This would need some explanation. The Maharal states in the Netzach, ibid, that to choose because of action and deeds is an ahavah hateluyah b’dovor (a love not intrinsic but dependent on an outside factor).
Hashem wanted this type of relationship, like a father to a child, with Yisroel. That is the meaning of “Bonim atem l’Hashem Elokeichem (you are children to Hashem your G-d).”
Nahamoh D’Kisufah
The second thing that must be understood is that if Avrohom was already chosen, why did he need to go through the asoroh nisyonos (the ten tests) and accomplish all that which he accomplished.
We’ve written before about the concept of nahamoh d’kisufah (shamed bread), someone getting something for nothing and the problems inherent in that type of situation. For Avrohom and Yisroel to be chosen for no reason would be a situation of nahamoh d’kisufah. Therefore, one strives to his utmost to be zocheh (merit) badin, through the trait of justice, meaning to actually earn that which was received. And yet the safety net of love is in place, should one need it. This is what the Maharal means when he says, “Even if Yisroel would not accept Him as G-d.”
The Ramchal
The Ramchal, even though he learns like the Maharal concerning Yisroel, concerning Avrohom he writes that any person of those alive at that time, could have been the father of Yisroel because “Hashem gave the bechirah (freedom of choice) for one to strengthen himself and endeavor to lift himself from his low levels … however, Avrohom was the only one who was chosen through his actions and was therefore raised.” See also Mechilta “Avrohom only merited this world and the future world in the merit of the faith he had in Hashem.” See also Tanchuma that if Avrohom would not have allowed himself to be thrown into the fire by Nimrod in order to sanctify Hashem’s Name, Hashem would not have bothered with him. From these sources it would seem that Avrohom merited to be chosen because of his actions.
A Second Chance
The Ramchal continues, “However, Hashem did a great chesed (kindness) with the nations (whose forefathers had not merited) and went to them and proposed to them at the time that the Jews accepted the Torah, that they also accept it … however, when they turned down this proposal the gate was closed for them to accept the Torah as a nation. However, sincere individuals can still convert to Judaism if they should so choose.”
The Yalkut
From the Ramchal it seems clear that the nations had bechirah (freedom of choice) to accept the Torah when it was offered to them. See, however, the Yalkut, “Hashem came from Sinai – when Hashem came to give the Torah to Yisroel He not only appeared to Yisroel but also to all the nations. First He went to Eisav … they asked, ‘Mai kesiv beh’? (What does it say in the Torah?) … Hashem answered, ‘Don’t kill.’ They answered, how can we accept the Torah? Our very essence is built on killing (wars, conquests). Hashem then appeared to Amon and Mo’av … They asked what does it say …? Hashem answered, ‘Do not be obscene’ … ‘our very essence is built on obscenity.’ And so on with the other nations. Said Rabi Avahu, ‘It was known to Hashem that the nations would not accept the Torah. Then why did He offer it to them? She’ain Hakadosh Boruch Hu boh b’trunya im briyosov’ (because Hashem does not seek to deal harshly with His creatures – He gives them a possible opening).”
The Maharal
The Maharal brings the above Yalkut and explains that the nations were not prepared to accept the mitzvos. Their intrinsic essence refused to accept them because of their lack of preparation for them.
Freedom of Choice?
From the Yalkut and the Maharal it would seem that there was scant, if any, freedom of choice for the nations to accept the Torah. This would seem to negate the opinion of the Ramchal above that indeed they had freedom of choice.
Ain Hakadosh Boruch Hu Boh Betrunya
The answer lies in the above statement of Rabi Avahu. Hashem knew that the nations would not accept the Torah so He gave them an opening … by offering it to them. How does that change the equation? He knew they didn’t want it so He offered it to them? How do we understand this enigmatic statement?
Aamoh Pezizoh (Impulsive Nation)
“A certain Sadducee saw Rovo diligently engrossed in a Talmudic matter. Rovo had placed his fingers under his leg and unbeknown to him (because he was so engrossed in his learning) his fingers were bleeding due to the pressure. The Sadducee said to him, ‘Impulsive people who put their mouths before their ears, you still persevere in your impulsiveness. You first should have heard what the Torah entailed before you accepted it.
“Rovo answered him, ‘We who go in the ways of complete faith and rely on Hashem that He would not burden us with something we could not uphold … whereas people like you who do not rely on Hashem …’”
When Yisroel was asked if they would accept the Torah they answered, “Na’aseh v’nishma” – we don’t need to know what it contains – we trust You. When the nations were asked they answered, “Mai kesiv beh?” (What is written in the Torah?) “Mai kesiv beh” means, you have an offer for us, we’re willing to hear it out. But first we need to see the income and expense statement, the vacancy rates, etc. If it makes sense to us we would be interested – but we will be the ones to decide. Hashem answered, “Okay, you want to decide, you don’t rely on Me to help you, then, indeed, it’s not for you – don’t kill, don’t be obscene, don’t steal, etc.”
This is what Rav Avahu was saying. Indeed, the Torah contains various mitzvos which go against various traits of the nations. Hashem knew that they couldn’t or wouldn’t agree. Therefore, He gave them an opening and offered it to them. This gave them the ability to overcome their handicaps. If they would have answered, “Na’aseh v’nishma” – we trust You Hashem not to give us anything we can’t handle, then Hashem would have worked with them and given them extra help and strength to overcome their weaknesses and they would have prevailed. Once they said, “Mai kesiv beh” – we will decide if it’s for us or not, Hashem withdrew and they indeed saw that they could not accept.
In this way we can answer the seeming dispute between the Yalkut and the Maharal on one side and the Ramchal on the other. In actuality, the nations were not able to accept the Torah as the Yalkut and the Maharal state. However, they had the bechirah to accept the Torah by saying “Na’aseh v’nishma,” “We trust You, Hashem.” In this way we can understand the Ramchal that indeed, they had bechirah.
Ma’amar 2
Anyone Missing
Question – were there any of the Jewish people, at the time of the giving of the Torah, who were not present at the giving of the Torah?
Before or After
There is a difference of opinion in the Gemara (Talmud) if Yisro came before the giving of the Torah or afterwards. Yisro brought Moshe’s wife, Tziporah, and his two children with him. According to the opinion that he came after Matan Torah (the giving of the Torah), Moshe’s wife and children were not at Matan Torah. All of Yisroel were there except Moshe’s own family! It seems to be quite amazing.
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