Hashem revealed by the heart's measure

איתא בגמ' למה נמשלו ישראל לתפוח שפריו קודם לעליו ובנ"י הקדימו נעשה לנשמע.

It is taught in the Gemara: why are Yisrael compared to an apple tree? Because its fruit precedes its leaves — and Bnei Yisrael placed "we will do" before "we will hear" (na'aseh before nishma).

Like the apple tree whose fruit comes before its protective leaves, Bnei Yisrael committed to action (na'aseh) before understanding (nishma).

והקשו בתוס' דהפסוק מדמה להקב"ה כתפוח כדמסיים כן דודי בין הבנים.

And Tosafos raised a difficulty: the posuk compares the Holy One to an apple tree, as it concludes, "so is my Beloved among the sons" (Shir HaShirim 2:3).

Tosafos objects that in the verse the "apple tree" actually refers to Hashem, not to Yisrael — so how can the comparison be applied to Yisrael?

ונראה דהענין הוא דהאיך שייך לדמות למעלה לאיזה דמיון פרטי רק הקב"ה מתגלה לכל א' כפי ערכו.

And it seems the matter is this: how is it possible to compare the One Above to any particular image? Rather, the Holy One reveals Himself to each one according to his level.

Hashem in Himself is beyond all comparison; any image describes only how He chooses to reveal Himself to a given person at his particular level.

וכיון שהמשילו בנ"י את הקב"ה ני. ממילא נמצא זה המציאות אצלם.

And since Bnei Yisrael compared the Holy One [to an apple tree], automatically this reality came to exist for them.

By relating to Hashem through this image, Bnei Yisrael actually brought that mode of relationship into being for themselves.

ופי' נמשלו בנ"י לתפוח שהקב"ה מתנהג עמהם באופן זה כמו עם המלאכים.

And the meaning of "Bnei Yisrael are compared to an apple tree" is that the Holy One conducts Himself with them in this manner, as with the angels.

Because they put na'aseh first — the way of the angels, who do Hashem's will before hearing — Hashem relates to them as He does to the angels.

והם הם שהוציאו זאת ההנהגה כדמסיים בפסוק בצלו חמדתי כו'.

And it was they themselves who brought forth this conduct, as the posuk concludes, "in His shade I delighted…" (Shir HaShirim 2:3).

Bnei Yisrael elicited this divine conduct through their own longing, expressed in "in His shade I delighted."

שע"י חמדה ורצון שהי' להם לדמות למלאכי השרת הוציאו זאת מכח אל הפועל והתנהג עמהם הקב"ה בזו המדריגה כנ"ל.

For through the longing and ratzon (desire) that they had to resemble the ministering angels, they brought this from potential into actuality, and the Holy One conducted Himself with them on this level, as above.

Their yearning to be like the angels actualized that potential, so that Hashem indeed treated them on that elevated plane.

וכן איתא בזוה"ק פ' וירא נודע בשערים כל אחד לפי מה דמשער בליבי' ע"ש:

And so it is brought in the Zohar HaKadosh, Parashas Vayeira: "known in the gates" (Mishlei 31:23) — each one according to what he estimates (mesha'er) in his heart; see there.

Playing on she'arim (gates) and mesha'er (estimates), the Zohar teaches that Hashem becomes "known" to each person precisely according to the measure of his own heart's yearning and conception.

Summary: Hashem in Himself transcends all comparison; every image of Him describes only how He reveals Himself to each person according to that person's level. By placing na'aseh before nishma, out of a deep ratzon to resemble the angels, Bnei Yisrael themselves drew forth a divine relationship modeled on that of the angels — for, as the Zohar teaches, Hashem becomes known to each one according to the measure of his own heart.