Exodus 24:7 - Na'aseh V'Nishma: Total Commitment

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Hebrew Text

וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃

English Translation

And he took the book of the covenant, and read in the hearing of the people: and they said, All that the Lord has said will we do, and obey.

Transliteration

Vayikach sefer habrit vayikra be'oznei ha'am vayomru kol asher-diber Adonai na'aseh venishma.

Hebrew Leining Text

וַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאׇזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַעֲשֶׂ֥ה וְנִשְׁמָֽע׃

Parasha Commentary

The Significance of "Na'aseh V'Nishma"

The declaration "נַעֲשֶׂה וְנִשְׁמָע" ("We will do and we will obey") by Bnei Yisrael at Har Sinai represents a profound commitment to Torah observance. Rashi (Shemos 24:7) explains that the people accepted the mitzvos unconditionally, even before fully understanding them—demonstrating absolute trust in Hashem. This sentiment is echoed in the Talmud (Shabbos 88a), which praises their willingness to prioritize action (na'aseh) over comprehension (nishma).

The Book of the Covenant (Sefer HaBris)

The "סֵפֶר הַבְּרִית" mentioned in the pasuk refers to the written Torah, as Ramban (Shemos 24:4) explains, or specifically to the laws given from Shemos 20:19 onward (Rashi). The Mechilta (Yisro, Masechta DeBaChodesh 3) teaches that Moshe transcribed the Torah from Bereishis until Matan Torah, emphasizing the eternal covenant between Hashem and Klal Yisrael.

Hierarchy of Commitment

Na'aseh (We will do): The immediate acceptance to perform mitzvos, reflecting zerizus (alacrity) in avodas Hashem (Sifri Devarim 33:2).
V'Nishma (And we will obey/listen): The commitment to study and internalize the mitzvos, as the Ibn Ezra notes—indicating a lifelong pursuit of Torah understanding.

Midrashic Perspectives

The Midrash Tanchuma (Noach 3) compares Bnei Yisrael's declaration to a servant who first obeys his master's orders and only afterward seeks clarification. This model of emunah peshutah (simple faith) is celebrated in Kabbalistic works (e.g., Tanya, Ch. 18) as the foundation of Torah observance. The Zohar (Shemos 88b) further teaches that their words elicited heavenly blessings, elevating Klal Yisrael to the level of malachim (angels) in their devotion.

Halachic Implications

Rambam (Hilchos Yesodei HaTorah 8:1) derives from this pasuk the obligation to accept Torah mitzvos with joy, as our ancestors did at Har Sinai. The Shulchan Aruch (Orach Chaim 60:4) codifies reciting "נַעֲשֶׂה וְנִשְׁמָע" during Birchos HaTorah, reaffirming this covenant daily.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Shabbat 88a

The verse is cited in the context of discussing the Jewish people's acceptance of the Torah at Mount Sinai, emphasizing their commitment to both 'do' and 'obey' (na'aseh v'nishma).

Frequently Asked Questions

Q: What does 'we will do and obey' (na'aseh v'nishma) mean in Exodus 24:7?
A: The phrase 'na'aseh v'nishma' (we will do and obey) expresses the Jewish people's complete commitment to follow Hashem's commandments even before fully understanding them. The Talmud (Shabbat 88a) praises this as a great level of faith and trust in G-d, where the Israelites accepted the Torah unconditionally.

Q: Why is Exodus 24:7 important in Judaism?
A: This verse is foundational because it represents the Jewish people's acceptance of the Torah at Mount Sinai. According to Rashi and the Midrash (Mechilta), this moment established the eternal covenant between G-d and Israel. The willingness to say 'we will do' before 'we will understand' demonstrates the ideal attitude in serving Hashem.

Q: What lesson can we learn from 'na'aseh v'nishma' today?
A: The Rambam (Hilchot Yesodei HaTorah) teaches that this teaches us to approach mitzvot with enthusiasm and trust in Hashem, even when we don't yet comprehend their full meaning. In daily life, this means performing commandments faithfully while continuously striving to deepen our understanding of Torah.

Q: What was the 'book of the covenant' mentioned in Exodus 24:7?
A: Rashi explains that this refers to the Torah from Bereishit (Genesis) until the giving of the Torah at Sinai, including the mitzvot that had already been commanded at Marah (Exodus 15:25). The Midrash Tanchuma adds that it included both the Written and Oral Torah that Moshe received.

Q: How does the concept of 'na'aseh v'nishma' apply to keeping mitzvot today?
A: The Shulchan Aruch (Orach Chaim 1:1) begins by emphasizing that we should not be ashamed before those who mock mitzvah observance - reflecting the 'na'aseh v'nishma' commitment. This teaches us to observe Torah commandments faithfully, even when others question or don't understand our practices.