In parshat Mishpatim, we read of Klal Yisrael's monumental acceptance of the Torah with the epic declaration "naaseh ve-nishma" (Shemot 24:7). Chazal register the significance of this statement which denotes both a commitment to enact the norms or laws of the Torah (naaseh), as well as to adopt its objectives or values (nishma). They particularly accentuate the importance of naaseh's priority in this formula. According to the Pesikta Rabbati (ch. 41) this formulation was so transformative that it actually uprooted the yetzer hara (inclination to sin) from the nation! The Midrash Rabbah (Vayikra 18:3) reports that this phrase initiated Bnai Yisrael's status as "banim la-Makom" (children of Hashem), putting their fate outside the reach of routine natural forces. The Tanchuma (Vayishlach) conveys that the intense dedication encapsulated in these historic words establish that "gedolim tzaddikim yoter mi-malachei ha-sharet" (the righteous are superior to the ministering angels).
The intense faith and absolute trust in Hashem implied by the priority of naaseh to nishma considerably accounts for the transcendent significance that Chazal ascribe to this proclamation. A blind and unqualified commitment demonstrates total devotion to Hashem and to the system of halachic life which elevates the Jewish nation.
However, Chazal also link this declaration to the special quality of halachic law and life. The midrash (Midrash Rabba, Shemot 30:9) attributes the singular character of Jewish law ("Maggid devarav le-Yaakov chukav u-mishpatav le-Yisrael lo asah chein le-kol goy u-mishpatim bal yedaum halellukah") to the priority of naaseh ve-nishma. In Avot de-Rav Nassan (22-1), Klal Yisrael's paradigm of naaseh ve-nishma is cited as the basis for the conclusion that "kol she-maasav merubin me-chochmato, chachmato mitkayemet" (the wisdom of one whose deeds are more numerous is enduring). It appears that the quality of the nishma is enhanced by the priority of the naaseh.
An enigmatic gemara (Shabbat 88a) may further illuminate the intriguing relationship between naaseh and nishma. The gemara reports that when the nation articulated naaseh ve-nishma, 600,000 angels descended to award 2 crowns each to every individual. However, once Bnai Yisrael sinned in the episode of the egel ha-zahav (golden calf), they lost the right to retain these crowns. The process of confiscation, however, required double the number of angels, as each angel departed with only a single crown. The gemara is particularly puzzling as Chazal generally project the view that angels are capable of undertaking only a single mission.
Perhaps the gemara intends to encapsulate the profound innovation and impact of the naaseh ve-nishmah declaration. In man-made legal systems, the principles and objectives of the law are necessarily articulated first and there is a clear distinction between the spirit and letter of the law. Actual norms either serve some pragmatic social function or broadly reflect the implementation of a basic value, but they are not immutable nor do they attain intrinsic value. Klal Yisrael, however, demonstrated remarkable insight as they embraced halachic life, discerning that the Divine Torah was unique. They intuited that the Divine imprimatur and the immutability of mitzvot reflect inherent sanctity. Moreover, they understood that implementing and assimilating the details of halachah constituted the most effective method to cultivate a halachic personality in which individual sensibilities and the collective national will would be shaped and defined by Torah values. The charge of the mishnah in Avot - "bateil retzonchah mipnei retzono - bend your will to Hashem's Will" is achieved by a total immersion in the minutiae of halachic life. By living, breathing, and studying these norms, one becomes attuned to the total system and attached to the broader values embodied by specific halachot. A nishma that is anchored as well as concretely expressed in naaseh is a powerful transformative force for cultivating a total halachic world view. It is noteworthy that the asseret ha-dibrot reflects this pattern of priority, as well. Introduced by the Divine character of halachic life- Anochi Hashem Elokecha -, the list focuses on specific actions-norms before culminating with lo tachmod-titaveh, reflecting the demand for internalizing halachic values based upon the mitzvot. [see Lo Tachmod: The Perfect Culmination of the Asseret ha-Dibrot]
The fact that a single angel was able to bestow two crowns in recognition of Klal Yisrael's achievement indicates that the significance of the dual declaration with the priority of naaseh to nishma lies precisely in the integration of value and action, with the former firmly anchored in the latter. Tragically, the full implications of this profound dual commitment to a life of halachic values were short lived, ignored in the panic over Moshe's absence. When subjective initiatives overruled halachic direction Klal Yisrael succumbed to the sin of the egel ha-zahav. By abandoning their absolute faith in Hashem and by initiating a course of action that was not rooted in halachic details or principles, they adopted an approach that was completely antithetical to the naaseh ve-nishma declaration. As a result, they breached the unity of the two crowns. Chazal signify this breach when they recount that it required twice as many angels to strip them of the symbol of naaseh ve-nishma as it did to bestow it. Chazal perceive the sin of egel ha-zahav as a cataclysmic setback for Klal Yisrael's destiny as a mamlechet kohanim ve-goy kadosh anchored in the ideal priority-unity of naaseh ve-nishma.
In any case, it is this ideal approach of naaseh ve-nishma when truly internalized that allows for the vanquishing of the yetzer hara and that establishes Klal Yisrael's status as "banim la-Makom" who are elevated beyond the angels. Furthermore, the singular character of halachic law, in contrast to other legal systems ("lo asah chein le-kol goy") can be traced specifically to naaseh ve-nishma. Chazal indicate that the introductory words of the parsha - "ve-eilah ha-mishpatim" link even Jewish civil law with the event of mattan Torah and integrate the branch of halachah seemingly most common to other legal systems with the courtyard of the Beit haMikdash. Indeed, the naaseh ve-nishma-anchored "mishpatim" are "lo yedaum"-incomparable to secular law. We can now better appreciate the words of Avot de-Rabbi Natan- that the priority of naaseh to nishma demonstrates that wisdom that is accompanied with an even greater commitment to good deeds is truly enduring. Halachic wisdom that stems from striving to internalize halachic values requires the anchor and concrete application of mitzvot.
As a community and as individuals we face many challenges as we struggle to live a maximal halachic life in a world which exerts diverse pressures and influences, many of which are incompatible with our commitment. We also live in an era of great opportunity in which certain social, technological and economic forces may be particularly conducive to spiritual growth. It is important that we seek halachic and hashkafic guidance to determine how and when to integrate the world around us. Immersion in mitzvot and the internalization of its values is the vehicle that will provide us with direction. It is vitally important that we recognize that the formula of naaseh ve-nishma was not only a historical declaration articulated by Klal Yisrael at a particularly crucial moment. This timeless proclamation remains the foundation for spiritual growth as individuals and as a community.