The word used to denote trembling 'וינעו', more literally means to physically ‘move’, referring to how when one trembles one ‘moves or jerks quickly and involuntarily up and down or sideways’. This was a result of the fear that gripped them in the awesome revelation at Sinai.

Years ago a dear friend shared with me a very clever and insightful chassideshe vertel on this verse.

The Torah here is describing three types of religious devotees and their ‘reactions’.

There are those when praying, וירא העם, ‘see the people’ around them. In an effort to exhibit feigned piety, וינעו, ‘they begin to sway fervently’. Regarding these people the Torah firmly attests, ויעמדו מרחוק, ‘they stand from afar’, their actions are worthless and remote from truth.

Then there are the ones who when initiating their devotions observe, וירא העם, ‘that people are noticing’. In a sincere desire not to appear at all pretentious, ויעמדו, ‘they humbly stand still’, lest others accuse them of false righteousness. About them the Torah asserts, מרחוק, ‘they too are far’ from the Torah’s ideal.

Finally there are the truly righteous, who despite the fact, וירא העם וינעו, ‘that there are people around them while they are swaying’, are so oblivious to it since, ויעמדו מרחוק, ‘they stand so far removed’ from any of these considerations because they are so focused on their absolute and undistracted devotion to G-d. This is our ultimate goal.

In this humorous interpretation of the verse there is more than a mere morsel of truth.

The very intimation that the word וינעו here refers to ‘holy shuckling’ is indeed mentioned by none other than the Baal HaTurim who alleges that this is the source as to why when Jews delve into the study of Torah they sway back and forth. The awe inspired within us at Mount Sinai, is instinctive to any true student of Torah!

The Rama in Shulchan Aruch actually records this notion stating that ‘those who are meticulous in their observance should ‘sway’ while they are engaging in Torah study’. (או"ח סי' מח)

Is ‘shuckling’ something that is merely contrived and should be ‘acted out’, or is there something deeper and inherent within our souls that respond to this trigger?

The Holy Zohar reveals that the soul of man is compared to a flame for they share the similarity they are both in constant motion. Our mission in life is never static. Every moment and encounter is a constant call to our soul to imbue it with purpose and meaning

Every aspect of creation is in perpetual movement at some level and so are our souls.

Our ‘shuckling’ then is the soul expressing its awareness of the ceaseless opportunities to manifest G-d’s presence in our lives.

The Chasam Sofer suggests that there is an additional element to our swaying to and fro.

Achiya HaShiloni, the prophet who sided with Yeravam in his secession from the Kingdom of Yehuda, cast a curse upon them that G-d ‘shall smite them as a reed in the water’. The Talmud ‘extols’ this curse of Achiya, which indicates that despite their swaying in the wind, nevertheless ‘stands in the water, renews its stem, and has many roots’, remaining steadfast despite the elements assaulting it.(תענית כ)

When we ‘shuckle’, the Chasam Sofer advises, we assert our soul’s remarkable resilience in surviving the winds of temptation and derision that attempt to constantly uproot us.

Finally the Kuzari alleges a most fascinating historical reason for this ‘learned’ behavior.

As was often the case in the Jewish community, there was a paucity of books which necessitated positioning many people around one text, with everyone craning their necks in different directions to examine the words properly. This constant movement to hungrily grab a glimpse of each precious word, resulted in the masses ‘shuckling’ for position. This behavior was subsequently adopted by their children who observed it and mimicked it, even though in those later generations there was a plethora of books.

Is this merely an interesting anthropological observation? Or maybe it represents the outstanding fortitude of our people whose souls pine constantly for that connection to the Almighty, never allowing physical limitations to impede their thirst for His presence.

The 19th Century Turkish scholar Harav Yaakov Yafeh points out a remarkable hint to this idea.

In the vision Yaakov Avinu had at the onset of his heading into exile, where he perceives a סֻלָם, that mystical ladder with an assembly line of ascending and descending angels in constant motion alighting upon it, he suddenly observes, והנה י-ה-ו-ה נצב עליו ויאמר... (בראשית כח יג),  And behold! G-d was standing over him, and he said...

The first letters of these words spell out, precisely and in order, וַ-יָ-נֻ-ע-וּ, a reference to this ‘movement’ at Mount Sinai. Indeed we are taught that סֻלָם, the ladder, and סִינַי, Sinai, are numerically equivalent, 130!

The ‘actions of the Patriarchs are a portent for their children’ and this presaged the driving force that would propel each one of us in that ceaseless journey always in ‘motion towards achieving our goals.

The lesson is self-evident. We must remain forever conscientious in the awareness of His presence that instructs us at any given moment to move forward in our mission.

So the next time you find yourself instinctively ‘shuckling’, realize it is your soul bursting out of its container desperately seeking meaning, purpose, and direction.

When you get discouraged from the obstacles that may stand between you and your goals, remember that you will persevere, because although the reed may sway against the elements, ultimately the roots remain firmly implanted.

Nothing can stop us from ‘moving’ towards our destiny. Just start ‘shuckling’ and stir up that dauntless, resilient and driving force that abides within each one of us, our holy neshama; our soul.

Once we get in touch with that formidable power, we have no need to impress those around us, nor to worry how we may be perceived. We can just let our soul express itself joyously, standing far removed from earthly concerns as we catapult our souls ever closer to G-d.

באהבה,

צבי טייכמאן