At the time of the Giving of the Torah, all the Jewish people whose souls were then enclothed in bodies, as well as the souls of all the Jewish people which will be enclothed in bodies until the coming of Mashiach1 (May this be speedily in our days!), all undertook the observance of the Torah and its mitzvos, as one man2 — on behalf of ourselves, our children, and our grandchildren.
[Towards the end of the saga of the Purim miracle,] it is written:3 קימו וקבלו היהודים — “The Jews affirmed and accepted....” The Sages [connect this with an earlier episode]:4 קימו מה שקבלו כבר — “They now affirmed [i.e., integrated within themselves] what they had already accepted [when the Torah was given].” In the present time of exile, when obstacles and hindrances to the study of the Torah and the observance of its mitzvos multiply, — this is the time to intensify our divine service in their fulfillment.
[Throughout history, challenges to our people’s faith have stirred them to the peaks of divine service.] For example, in the era of Mordechai and Esther, Haman sought to raise his hand5 against the Jews, his sole ambition being to destroy our people6 and uproot their faith. Similarly, [at the time of the Hasmonean uprising commemorated by Chanukah], the Greeks sought to provoke [our people into a denial of G‑d and His Torah, demanding],7 “Inscribe it on the horn of an ox [i.e., indelibly] that you have no share in the G‑d of Israel.” It was precisely these times that emboldened our people to summon the strength needed to observe the Torah and its mitzvos with mesirus nefesh, in a spirit of self-sacrifice, as is explained elsewhere.
It is written,8 “I, G‑d, have not changed, nor have you, Jacob’s descendants, expired (לא כליתם).” [Beyond its simple meaning, the verse may also be understood at the non-literal level of derush.] The prophet exclaims in wonderment: You, the Jewish people, see that G‑d has not retracted His commitment [to you], as it is written,9 כי לא יטוש ה' עמו ונחלתו לא יעזוב — “For G‑d will not abandon His people, nor will He forsake His inheritance.” Everyone can see Divine Providence palpably, for our people are10 “one lamb among seventy wolves, and yet it survives.” If so, [the prophet asks the Jewish people,] why are you not drawn after the Torah and its mitzvos [with a love so intense that] your soul expires (כלות הנפש)?
For witnessing overt Divine Providence should surely motivate a person to dedicate himself to the Torah and its mitzvos. If, for whatever reason, his involvement does not reflect his true ability and potential, he is aroused from above, and is saved.
This, then, is the inner message of [the conclusion of the Blessing of Thanksgiving, which blesses Him] “Who has bestowed goodness (טוב) upon me.” [Using the same Hebrew noun,] our Sages teach,11 אין טוב אלא תורה — “There is no [true] good other than the Torah.” [Hence, in reciting this blessing, the individual expresses thanks for the opportunity] to apply himself with increased vigor to serving G‑d through Torah study and prayer.12
