Parashas Yisro begins with the story of Yisro, who converted from being a priest for avodah zarah and joined the Jewish nation and received the Torah. Reb Leibele Eiger (Toras Emes, Yisro) explains that the story of matan Torah is written only after Yisro's conversation to teach us that matan Torah is for everyone. No one should think that because he is on a low level, matan Torah isn't for him. If Yisro could receive the Torah, so can everyone.
Hashem asked Yishmael, Eisav, and the other nations if they wanted the Torah. This implies that they could have accepted the Torah if they wanted to! The Imrei Emes (5667) says that this gives encouragement and hope for all Yidden. He writes, "The Torah is mekarev everyone, also those at a low level."
The Magen Avraham (494) says we remain awake Shavuos night to rectify the sin of our forefathers who slept on the night before matan Torah. The Arugas Habosem (Yisro ויתיצבו) says that it doesn't make sense that the Jewish nation went to sleep on the night before matan Torah. Among the Jewish nation were nevi'im, zekeinim, etc. Could it be that they all went to sleep? If we were told that we would meet with Hashem tomorrow, would we go to sleep? How could it be that everyone went to sleep that night?
The Arugas Habosem answers that we must say that they fell asleep involuntarily. Hashem caused them to fall asleep. This occurred to teach the future generations that even if they are sleeping (in a spiritual sense, which means they are fully immersed in their parnassah and other aspects of olam hazeh), even such people can receive the Torah.
The Gemara (Shabbos 88.) tells us that the nation was afraid at each of the Aseres HaDibros and fell back twelve mil. Malachim pushed them back to the mountain, where they received the next mitzvah of the Aseres HaDibros, and then, once again, they fell back twelve mil. This taught them that the path to receiving the Torah is one of falling backward, trying to come near again, and falling back again. For our discussion, this is a reminder that the Torah is given to imperfect human beings; therefore, no one should think the Torah doesn't apply to him.
Likutei Maharich writes, "The second day of Sivan is called Yom HaMeyuchas (the day of yichus), and people say that it is because on this day Hashem said to the Jewish nation (Shemos 19:6), קדוש וגוי כהנים ממלכת לי תהיו ואתם, 'You shall be to Me a kingdom of princes and a holy nation.' They became meyuchasim on this day." This pasuk reveals the greatness of Bnei Yisrael, the specialness of every Yid. They are princes, a holy nation, close to Hashem, and therefore, every Yid is worthy to receive the Torah.
On Yom HaMeyuchas, Hashem told the nation (Shemos 19:4), ואבא נשרים כנפי על אתכם ואשא עלי אתכם, "I carried you on eagles' wings, and brought you to Me."
The Three Levels of Relationship
6. The Kli Yakar writes that the pasuk discusses three levels of Bnei Yisrael’s relationship with Hashem. "Three levels are written here, one higher than the other. The first level is נשרים כנפי על אתכם ואשא, 'I carried you on eagles' wings.' This is like a parent who carries his nursing child. This represents when Hakadosh Baruch Hu is the father, and Bnei Yisrael is the child. Afterwards, it states, אלי אתכם ואביא, 'I brought you to Me.' This is when it appears that [Hakadosh Baruch Hu and the Jewish nation] are equal, like brothers at the same level. And then it states, ממלכת לי תהיו ואתם, 'And you shall be to Me a king...' This is when Yisrael are keviyachol like Hashem's king, as it states (Shmuel 2 23:3), 'ה ביראת מושל צדיק, 'A tzaddik rules [keviyachol] over Hashem.'"
The Kli Yakar adds that the Midrash mentions these three marvelous levels—son, brother, and king. "This is as the Midrash (Shir HaShirim Rabba 3:11) states on the pasuk, אמו לו שעטרה בעטרה, “It can be compared to a king who had an only daughter whom he loved immensely. At first, he called her בתי ‘my daughter.’ Later, he called her אחותי, ‘my sister.’ Then, מחבבה זז לא, his love increased until he called her אמי, ‘my mother.’ Similarly, Hakadosh Baruch Hu loves the Jewish nation, and He calls them בתי ‘My daughter’ and then אחותי ‘My sister. He doesn’t stop loving them until He calls them אמי, ‘My mother.’
"Now, it seems that this Midrash isn't referring to degrees of love because it begins with calling the Jewish nation a daughter, and then it calls them a sister and a person loves his daughter more than he loves his sister. Rather, the Midrash refers to the degrees of rulership the Jewish nation has. A father rules over his daughter, while brothers and sisters are equals. Hakadosh Baruch Hu first calls Klal Yisrael "daughter" because of His love for the Jewish nation. But at that stage, Hashem rules over them as a father rules over his daughter. This was in the days of Avraham...and this is the first level mentioned here, כנפי על אתכם ואשא נשרים, 'I carried you on eagle's wings.' It is like a father carrying his infant. Then Hakadosh Baruch Hu raises them to a higher level and calls them אחותי, My sister. This means they are equal to Hashem. [About this level, Chazal say that] Hakadosh Baruch Hu requires us to respect and to be in awe of the tzaddikim similar to the degree we must respect and fear Hashem. When we are at this stage, tzaddikim become like partners with Hashem. This is how it was in Yitzchak Avinu's time because Hakadosh Baruch Hu told him (Bereishis 26:3) עמך ואהיה, 'I will be with you.' This means equal with you. This is because Yitzchak's merits were added onto Avraham's merits [and with both merits combined, they reach a higher level]. This is the reason Hashem didn't say to Avraham עמך ואהיה, 'I will be with you,' as He said to Yitzchak.
"This is the meaning of אלי אתכם ואביא, "I brought you to Me,' which is similar to עמך ואהיה, 'I will be with you.' Then, When Yaakov Avinu came, he acquired all three merits [his own, his father Yitzchak’s, and his grandfather Avraham’s], and Hashem raised him to an even higher level to call him אם, mother, like a mother who rules over her children. As Chazal (Moed Katan 16:) tell us [that Hashem decrees and a tzaddik annuls the decree]. Therefore, to Yaakov, Hashem said (Bereishis 32:29) אלקים עם שרית כי, 'You have commanding power with Hashem...' [which indicates that Yaakov rules keviyachol over Hashem]... This is implied by the words ממלכת לי תהיו ואתם, meaning you will be like kings ,ליover Me, Hashem. I decree, and a tzaddik annuls. Klal Yisrael also merits this because they are Bnei Yisrael [descendants of Yaakov Avinu]."
We will explain these words with a mashal: An eagle crawled along the seashore. Someone called out, "Eagle, Eagle! Why are you crawling on the seashore? You have wings. Raise your wings and fly." The nimshal is that when the Jewish nation was in Egypt, they weren't aware of their greatness. But when they were about to receive the Torah, Hashem told them (Shemos 19:5-6) ממלכת לי תהיו ואתם...העמים מכל סגולה לי והייתם קדוש וגוי כהנים, “You will become My treasure among all nations... You will be a kingdom of princes, a holy nation.” Hashem showed them that they have tremendous potential. They aren’t simple people. They are the beloved royal nation. If they lift their wings, they will soar and reach the highest spiritual levels.
The minhag is to place trees that don't grow fruit (סרק אילני) in the beis medresh on Shavuos. The Chasam Sofer zt'l (Drashos, Megillas Rus, ויהי ה"ד) explains that trees without fruit represent the Yidden who don't have Torah and mitzvos. We place these trees in beis medresh so they know they can also receive the Torah.
About matan Torah, Rashi (Shemos 19:6) writes יותר ולא פחות לא, "Not less and not more." The Chasam Sofer (Drashos 264:) says that יותר לא means that no one is greater than a person who studies Torah. There are nevi'im in the Jewish nation and malachim in heaven, but no one is greater than someone who studies Torah. פחות לא means that no one is too small to receive the Torah.
The Chasam Sofer (Drashos, Shavuos 5562) writes, "The Torah wasn't given to individuals, rather it was given to the entire Jewish nation... so everyone will have a portion in Torah... Therefore, every Yid can be equally joyous on Shavuos... The Torah was given...when we first left the slavery of Mitzrayim. We weren't worthy then for matan Torah. This was to tell us that there are no barriers, and we shouldn't lose hope from receiving our portion in Torah. Even if one is at a very low level, he is equal to the greatest."
The Beis Aharon (Rosh Chodesh Sivan) teaches this same lesson from the words (Shemos 19:17) ההר בתחתית ויתיצבו, "They stood at the bottom of the mountain." He explains that this refers to people who are at a very low level. He writes, "Everyone can receive the Torah, no matter who he is, even if he is at the lowest level."
Some people want to proclaim naaseh v'nishma with all their heart and soul, but deep down, they know they aren't entirely sincere. Part of them wants to receive the Torah, but part of them doesn't want to accept the yoke and the restrictions of the Torah. Nevertheless, even such an acceptance of the Torah is a wonderful accomplishment. The Tosefta (Bava Kama 7:3) says that even the generation that received the Torah on har Sinai and proclaimed ונשמע נעשה, their hearts weren't entirely prepared to receive the Torah. Nevertheless, Hashem accepted their proclamation of naaseh v'nishma, and because of it, Hashem gives so much kindness to Bnei Yisrael. Therefore, every person, no matter what level he is on, matan Torah is for him.
