The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount” (Exodus 19:17). Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here there is a substantial caveat to the obligation to fulfill the Torah. The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. Rava said: Even so, they again accepted it willingly in the time of Ahasuerus, as it is written: “The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews ordained what they had already taken upon themselves through coercion at Sinai. (Shabbat 88a. Thanks to Sefaria for providing the translation – https://www.sefaria.org/Shabbat.88a.5?lang=bi)
This account of what happened at Sinai is very different from what we read in the Torah. Besides the question that the Rabbis raise themselves – “ From here there is a substantial caveat to the obligation to fulfill the Torah”, this account raises another question.
The great Na’aseh V’Nishma (we will do and we will listen) moment, when Bnei Yisrael accepted the torah unconditionally, is undermined by the Rabbinic version.
Why would the Rabbis offer this alternate account that makes Bnei Yisrael out to be reluctant to accept the Torah? Additionally, how were matters actually remedied on Purim? Read the rest of this entry »