When Moshe Rabbeinu ascended Har Sinai to receive the Torah on behalf of Klal Yisrael, it was not a quick and easy reception. The angels felt that the Torah belonged in Heaven and that Moshe should turn back and report to his nation that it was not going to happen. Hashem listened to what the angels had to say and turned to Moshe for rebuttal. If he could not convince the angels that Torah belonged on earth and was the directive for humans and not for angels, then perhaps he and the people were not ready or worthy to receive the Torah. Our quintessential leader replied, “The Torah which Hashem gave me (the Luchos which were representative of the entire Torah) states that Hashem Who has taken us out of Egypt is our G-d, and we are to serve only Him. This implies that the Torah was in some manner predicated on yetzias Mitzrayim, the Egyptian exodus, and the bondage which led up to it.”
Moshe went on to question the angels’ relationship with Shabbos, the day of rest. “Do you work-that you require a Shabbos to rest?” He then brought up the mitzvah of kibud av v’eim, honoring parents, “Do you have parents to honor?” In short time, Moshe demonstrated to the angels that the Torah per se’ does not belong in the Heavenly environs. It belongs on earth and is meant to be observed by human beings—Klal Yisrael. The question which glares at us is: The Heavenly angels had an intellect far beyond human parameters; certainly, they understood that the Torah did not belong in Heaven. What innovative response did Moshe give that they had not already known?
Horav Yechezkel Abramsky, zl explains that the angels were acutely aware that kiyum hamitzvos, carrying out the mitzvos, was not a task that Hashem gave to the angels. Their concern was that the beis din (the judicial system), Tannaim, Amoraim, who would debate the interpretation of the law, would maintain the power by saying, Lo baShamayim hee—”It is not in Heaven.” (This refers to a case in which a dispute arises among Chazal, and a Heavenly voice emerges and renders “Heaven’s” decision. We declare, Lo baShamayim hee. Hashem gave the power to interpret the Law exclusively to bais din shel mattah, the earthly court. The angels could not accept this “clause” which allowed the gedolei ha’dor to adjudicate and interpret all decisions.
Moshe Rabbeinu’s reply to the angels was: Anyone who is not mekayem mitzvos maasiyos, observing active mitzvos, is unable to plumb the depths of halachah sufficiently, to the point that he can clarify the halachah. When our ancestors stood at Har Sinai, the declaration they uttered remains seminal: Na’aseh v’nishma—”We will do, and we will listen.” They established a primary emphasis on mitzvah performance. Understanding and insight follow action. Mitzvos are not intellectual exercises or moral guidelines. They are spiritual engagements that affect our souls. When we engage in the performance of a mitzvah, we bring its holiness into our lives, allowing us to grow in our connection with Hashem. This connection enhances our depth of understanding. When an individual performs a mitzvah, he binds himself to itsspiritual essence. A mitzvah aligns body, mind, and soul with Divine Will, transforming abstract law into living experiences that shape his character and perspective. One who does not perform mitzvos simply cannot understand their nuances and intricacies.
Apparently, the Heavenly angels acquiesced to Moshe’s response.
