Were the Israelites Truly Followers Without Minds of Their Own?

There's a common argument suggesting that the generation of the desert was primitive, mere sheep following their shepherd, Moses, who guided them at will. According to those who claim this, our current generation is the most advanced, while past generations suffered from a lack of progress and understanding.

In the face of this argument, it is important to emphasize: the deep and original nature of the Torah and the Tanakh, the pearls embedded within them, and the thousands of commentators throughout the ages who delve into every aspect, show us that these are unparalleled masterpieces. Therefore, certainly, the generations living at the time of the Torah's giving, the people who received it and understood it profoundly, were extremely wise. Their wisdom was far beyond all the intellectual achievements of today's people. While humanity progresses in science and how it utilizes the world's natural resources, with each generation accumulating knowledge that adds to the previous ones, in basic wisdom and depth, past generations surpass the current ones.

Let's reflect a bit on the character, skills, and soul traits of this people, and we will see that they were independent, with unique characteristics and a rare understanding ability.

This article presents how the Torah itself regards the Israelites who left Egypt. In many places, it is indicated that they were unique in their understanding, discernment, and choices. These insights are based on the lectures of Rabbi Avigdor Miller from the USA. Additional chapters in the book highlight this significant point from other angles:

The Israelites were characterized as a stubborn and wise people, infused with a love for freedom. When Moses offered them the Torah, he did not impose it upon them, and they did not accept the proposal as a submissive herd. The 600,000 individuals aged between 20 and 60 represented 600,000 intelligent and independent minds, and these minds agreed to accept the Torah and the lifestyle it derived.

These people did not have the nature of slaves. They were proud and sharp-minded individuals who, with all modesty, recognized their own worth. They despised their Egyptian masters. They could not avoid feeling contempt for a degenerate nation that idolized the lamb, turning it into a deity. Even among other nations beyond Egypt, there was nothing that could earn the respect of Israel.

The People of Israel were an isolated island of wisdom and purity in an ocean of superstitions and corruption that spread throughout the ancient world. No wonder that when leadership was proposed to Moses, he said to Hashem: "But they will not believe me nor listen to my voice, for they will say: Hashem has not appeared to you" (Exodus 4:1).

The hearts of the Israelites were not open to believe everything presented to them. They did not follow every piece of information blindly and only accepted things as true if their authenticity was explicitly proven. The sharp critical sense possessed by the Israelites created within them a sharp and incisive force of discernment, ensuring they stood firm in safeguarding the truth, without being tempted by unverified assertions.

When a sword is placed at one's throat, one clings desperately to any hope of salvation, yet the Israelites did not believe in Egypt, despite the unbearable bondage, in Moses' mission for redemption, as mentioned, until it was examined and revealed to them in all its true purity.

These individuals, with a highly developed critical sense, are those who passed on personal impressions of the Sinai revelation, an event whose light shines through our lives.

It has always been the tactic of Israel's detractors to portray our ancestors as ignorant and obedient slaves. Hence, it is crucial to emphasize that Israel was never a blindly obedient herd accepting everything said without question. They were a proud and independent people in their opinions. They often argued, and they were a stiff-necked people.

There is no hint of blind following of Moses despite his being undoubtedly a highly exalted person. Consider the example: Ten miraculous plagues Moses brought upon Egypt in the name of Hashem. The Torah states that "Moses was very great in the land of Egypt, in the eyes of Pharaoh's servants and the people" (Exodus 11:3). However, what occurs when Israel camps by the sea? We hear complaints against Moses (Exodus 14:11): "Is it because there are no graves in Egypt that you have taken us away to die in the wilderness?" And further (15:3), we read again about the complaints of the Israelites against Moses and Aaron. The complaints are repeated until Moses turns to Hashem and says (17:4): "A little more, and they will stone me." Even after Moses' loyalty to Hashem was proven through visible miracles, and Korach and his followers were punished in front of the people, the surprising response of the people was: "All the congregation of the Israelites grumbled against Moses and Aaron, saying: You have killed the people of Hashem" (Numbers 17:6).

These and other verses prove there is no place for the claim that Israel blindly followed Moses. We witness ongoing criticism stemming from an acknowledgment of self-importance, original thought, and courageous spirit.

Regarding Mount Sinai: Hashem did not reveal and give His Torah in the tent of an individual so that this person would then influence others. What Moses saw and heard, the entire nation saw and heard: "On the third day, Hashem descended in the sight of all the people on Mount Sinai" (Exodus 19:11). "And all the people saw the sounds, the lightning, the sound of the shofar, and the mountain smoking" (Exodus 20:18). "And the appearance of Hashem's glory was like a consuming fire on the mountain top, in the sight of all Israel" (Exodus 24:17). The entire people witnessed the event with their own eyes.

Despite their independent mindset, critical nature, and stubbornness, never once did any Israelite ask for proof of the giving of the Torah. The existence of the revelation was known and clear to everyone, both at the time of the Torah's giving and in all generations. This is shown by all the prophets who admonished the people harshly for various sins and did not hesitate to reveal any transgressions. Yet, never did they rebuke anyone for disbelief in the giving of the Torah at Sinai, the ten plagues, and the splitting of the Red Sea. The era of the prophets spanned around 1,000 years, and throughout this period, there was not the slightest flaw in faith. Until the Enlightenment period about 200 years ago, issues of faith never arose, and there was no doubt about any part of our historically faith-engrained existence.

When these people, with strong character and extraordinary wisdom, unanimously agreed to accept the Torah, it was a moment of crucial significance in history. The powerful surge of enthusiasm with which they declared "We will do and we will hear" (Exodus 24:7), crowned each of them with a double crown of glory. The promise to do was the acceptance of observing Hashem's laws until the end of time. The promise to hear was the acceptance of the most exalted role of Israel, which is the study of Torah.

These crowns shone with extra luster because the "we will do" preceded the "we will hear". This was not a superficial promise easily achieved. The immense gratitude to Hashem for the exodus from Egypt, combined with the spectacular revelation of Hashem's power at Mount Sinai, along with Hashem's great love for His people shown at that moment, inflamed the souls of this distinguished nation so they wholeheartedly accepted all the words of Hashem.

This love and yearning for Hashem are proof of the sweetness of the Torah's words to Israel, more so than any earthly joy. In future generations, they stood ready to sacrifice their freedom, their honor, their life's pleasures, and even their lives themselves for the greater joy of loving Hashem.

Rabbi Uri Zohar, in his book "Choose Life," reached a similar conclusion early in his journey towards Judaism: "We have become accustomed to regard all previous generations compared to us as primitive or naive as children. By our feelings, we belong to the enlightened era, and there's a simple assumption that compared to us, all previous generations belong to dark times.

"Suddenly I realized that we are dealing with a nation comprised of thousands of great spirits throughout the generations, a nation that composed unmatched masterworks on earth. Thus, it is impossible that regarding the most fundamental question of their existence, which is the truth of the Torah and its giving from Sinai, they did not engage. What gives me the right to believe that those mighty creators, whose profound and magnificent works we know and ponder over, did not ask at least the same questions we ask? It cannot be that their doubts and inquiries did not reach the same questions as mine, and yet, we discover throughout generations an unequivocal adherence to the Torah of Israel".

From the yet unpublished book "At the Foot of Mount Sinai".