In this week's Torah reading, the parsha continues the narrative of ma'amad har Sinai including the central declaration of Am Yisrael's commitment to fulfill the purpose of the entire Creation, Hashem's holy Torah, with the words "na'aseh v'nishma - we will perform and we will accept!" (Shemos 24:7). Chazal (Kerisus 9a) note that the Jewish people underwent a national conversion to Judaism during the period leading up to and at Har Sinai through mila, immersion and the offering of korbanos. Similarly, in all future generations, individual non-Jews would be able join the Jewish people with an identical procedure. Fundamental to both the initial, national conversion and subsequent, individual conversions is kabbalas ol mitzvos, the acceptance of the totality of the commandments, expressed by "na'aseh v'nishma" at Har Sinai and a formal acceptance for subsequent individual conversion (Shulchan Aruch Yoreah Deah 268:2-3).
As is well known, Chazal derive various procedures and laws of the conversion process from the conversation between Ruth, the former Moabitess, and her mother-in-law, Naomi. These include the fact that we initially discourage the conversion and only accept the candidate upon display of his sincerity. Famously, Ruth states, "ameich ami, vei'elokayich elokay - your nation is my nation, and your G-d is my G-d!" (Rus 1:16). Rav Yosev Dov Halevi Soloveitchik zt"l presented a fundamental understanding of the meaning of this dual statement. There were two brisos, covenants, to which the Jewish people committed when becoming the Chosen People. The first, the bris of Am, of nationhood, was formed in Egypt. The word am is derived from the word im, or together with. The common experience of bondage and freedom, the feelings of commiseration at their common plight and exhilaration at their shared triumphant march to freedom fused the Jewish people into one holistic entity for all eternity. Mystically, the Kabbalists speak of one communal soul of Knesses Yisrael, a part of which each individual member of the Jewish people possesses. The second covenant, the bris of Goy, was entered into at Sinai. The word goy, derived from the word g'viya, or face with distinct features, refers to the multi-faceted 613 commandments given to the Jewish people starting at Sinai and continuing throughout their sojourn in the desert. As Rav Sa'adya Gaon writes in his Emunos v'Deios, the Jewish people is a nation solely based on the fact they received the Torah together. This teaching is reflected in one of the daily blessings over the Torah, "אשר בחר בנו מכל העמים ונתן לנו את תורתו - Who chose us from among all the nations and gave us His Torah." We are only a goy by virtue of our receiving the Torah. It is this dual commitment to the covenants of Am and Goy initially forged at the formation of Klal Yisrael, which, years later, Ruth proudly proclaimed to Naomi. "Your nation is my nation" - I wish to be a part of the bris of Am; "Your G-d is my G-d" - I also desire to join the bris of Goy. Based on this analysis, Rav Soloveitchik more deeply explained the halacha that when the prospective convert initially pursues conversion, we tell him:
"Why do you wish to convert? Don't you know that the Jewish people nowadays are pushed, oppressed, and unsettled, and suffering constantly befalls them!" If he says, "I know, and I am not worthy to join them!" we accept him immediately (Shulchan Aruch ibid. 2).
The simple understanding of this halacha would be that since we do not wish to accept insincere converts who will abandon Judaism at the first sign of persecution, we initially engage in "scare tactics" designed to frighten away all but the truly stalwart candidates. The Rav though interpreted this exchange as an appropriate method of determining the convert's willingness to accept the bris of Am, a crucial component of the dual commitment necessary to be part of the Jewish people.
Rambam writes (Hilchos Teshuva 3:11):
One who separates from the ways of the community - even though he does not transgress sins but is separate from the congregation of Israel and does not perform the commandments as a part of them and does not involve himself in their suffering and does not fast during their fast-days but conducts himself as a member of the nations of the world and as if he is not a part of [the Jewish people] - has no share in the World to Come.
The Rav explained this passage as reflecting the antithesis of Ruth's commitment. This individual displays an abysmal lack of acceptance of the bris of Am, and, as a result, he forfeits his eternity just as much as one who shirks the bris of Goy, the commitment to the mitzvos.
The sense of community, of being a part of the totality of the Jewish people is a prerequisite to kabbalas Hatorah. "Vayichan sham Yisrael neged hahar" (Shemos 19:2). Famously, Rashi, in explaining the use the singular "vayichan" rather than the expected plural "vayachanu", writes "k'ish echad b'leiv echad - like one person with one heart." More than merely indicating an added benefit of peace and friendship between the Jewish people at this formational event, this unity was the prerequisite to our receiving the Torah since the Torah was given to the Jewish nation not just to a group of many individuals.
Perhaps we can suggest that Moshe Rabbeinu, the teacher of the details of Torah, was charged with the preservation of the bris of Goy whereas his brother, Aharon Hakohein, known for his constant pursuit of peace, was directed to assure the continuation of the bris of Am.
Klal Yisrael is still reeling from the recent spate of terror attacks perpetrated against the am hayosheiv b'tzion. Fathers and sons, newlyweds and very young children all shared a common fate of being killed by our enemies who deny the uniqueness of the Jewish people and their eternal bond with the Holy Land. The enormous outpouring of love and concern of the Jewish people all over the world, the establishment of charitable funds to help the families in need and the acceptance of various enhancements of the performance of mitzvos as a result all highlight the Jewish people's commitment to the bris of Am. Two women, visiting a shiva house mourning over the loss of two sweet, angelic children, committed to cover their hair and keep Shabbos. Each member of a group of spiritually-growing elementary school students also visiting each took upon themselves one extra mitzvah. A famed Rosh Yeshiva cried like a child while comforting the bereaved. The enormous, rock-solid faith and encouraging words of the mother of these two precious children has so affected even the general populace such that even a well-known, anti-Israel media outlet couldn't help but publish a story about her. Our covenantal obligation to all of our brethren calls us to never, ever have an attitude of "shalom alecha nafshi" - as long as I and my family are well, then life shall go on as usual. Heaven forbid that this happen! We must pause and reflect what it means to be part of the Jewish people, to not only rejoice in their happiness but mourn over their loss no matter how old or young, accomplished or simple the ones affected are. Equally important is to immediately translate these feelings into action to become more committed Jews enhancing our commitment toward ahavas Yisrael and choosing at least one area in our bein adam laMakom to enhance - thus furthering our growth in the dual covenants.
It is our fervent wish that the best qualities of the unique nation of Israel should grow ever higher not only in times of sorrow but in joyous times as well!