He said, “To understand this we must realize why the angels asked God not to give Torah to mankind, since they wanted God to give it to them. Moshe refuted them with an apparently simple reply, ‘What does it say in the Torah? Do not kill; do not commit adultery. Can angels murder? Is it possible for an angel to commit adultery? Why, then, do you need the Torah?’ ”
He continued, “Not surprisingly, the angels conceded this point. What is strange is what they had in mind in the first place. It seems clear that the angels had a very different way to read the Torah. When read in this manner it had much to teach them, and they wanted it so that they could receive it in the manner suited to them, on their level. Our sages tell us that the entire Torah is formed of Divine Names. The angels wished to read it spiritually at one time without interruption. In this manner, the Torah makes up one long name of God.”
Daf Yomi Digest
Stories off the Daf
No Wasted Letter
Sometimes I think the Torah has a life of its own. It’s certainly easier and reasonable to think of the Torah as a document that we can examine and learn from, much like any other document. On the other hand, the Torah is also the foundation of our understanding of God, the Prophets, the Writings, Israel, and the Messiah. We cannot simply treat it as if it were a good book on philosophy. Then, there are its mystic properties, such as how the Torah was with God when He created the world:
In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it. –John 1:1-5
The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. –John 1:14
Reading John, the Torah does have a life of its own and a human life at that. No wonder the Angels were fascinated (though, it’s likely that the Radvaz, zt”l did not have Jesus in mind when he wrote his commentary).
The Torah seems to exist in a sort of “multi-dimensional” state, operating differently depending on who is using it and how it is being used. We very much can treat the Torah, and indeed, all of Holy Scripture, as a document to be examined and learned from. I recently reviewed an analysis of the Great Isaiah Scroll recovered from the Dead Sea Scrolls near the ruins of Qumran, and what scholars Steven Lancaster and James Monson reveal about the Messiah is fascinating.
But however illuminating a rational and literary approach to the Torah may be, there is so much more to be discovered if you just change your angle of approach, as the Radvaz, continues to state in our “Story off the Daf”:
“Moshe explained to them that this is not the purpose of the Torah. The point of the Torah is for us to fulfill its material reading, by keeping mitzvos: eating kosher, avoiding non-kosher, and the like. Since there are many ways to read the Torah it is obvious why it is written without vowels or notes—to leave it open to an infinity of possible readings.”
The Radvaz concluded, “This also explains why the oral Torah was not recorded within the body of the Torah itself. It also explains why some stories or statements appear unnecessary while other essentials are virtually left out. This apparent discrepancy is because the Torah has many levels. Believe me, there is not one superfluous letter in the entire Torah. Place this principle before you always and you will always succeed.”.
The Torah is an enormously flexible resource that serves different purposes and has different meanings depending on its audience and its context. I have sometimes wondered why the Torah seems to include information that doesn’t make sense or why other information that would seem absolutely vital to know was “omitted”. God is unchanging but He is also infinite. There is no limit to His being and ultimately, no knowing His objective essense and thus, He can and must contain everything. Since the Torah has to be accessible by human beings, it must be finite which limits what it can contain, but by the explanation presented on the daf, we see that the Torah was created in a manner that conceals how versatile it actually is. We can read the Torah year after year, study the Oral Traditions and the commentaries of the sages, and yet never grow tired of how it speaks to us of things even Angels want to know.
The Word of God calls to each of us in a unique way. Each man or woman hears something different and we respond to the Torah as who we are at the moment we’re listening. A year later, the Torah speaks the same words again, but what we hear is different because the Torah was designed to reach us in a different way as we change and grow.
I am not the same person today as I was a year ago. What the Torah of Moses and the Spirit of God whisper to me out of Heaven captures me in a different way each time I hear it. I don’t always understand what He’s trying to say, but as I draw nearer to God, it becomes impossible for me not to strain my hearing and strive to perceive every word, every sound, and every breath, as one might listen to a lover whisper secrets in the night.
Listening to God through His Torah and His Spirit tells us how to order our lives and more. As we draw closer to Him; as we draw closer to the One who loves us without limit, bit by bit, He shows us the inner nature of the author of our souls.
People think the Torah is all about laws and customs and quaint stories, with a mystical side as well.
In truth, the Torah is entirely spiritual. But when you cannot perceive the spiritual, all you see are laws and quaint stories.
-Rabbi Tzvi Freeman
“More Than Stories”