Pisqa’ 34542H:357-358; JN2:416-417. 1. “Moses charged us with Torah” (Dt.33:4)— This charge was made only to us, and only for our sakes. And so He says: “I will build the Abode in the name of HASHEM, God of Israel” (1Ki.8:20). What’s this Abode for? [To house] the Ark! And, continuing: “I will install there a space for the sake of the Ark (1Ki.8:21). We conclude, then, that this charge was made only to us, and only for our sakes.
Another word: “Moses charged us with Torah” (Dt.33:4)— now, is it truly from Master Moses that we possess the Torah? Didn’t our Patriarchs earn it [well before Moses taught it to us]? For it is stated: “The heritage of the community of Jacob” (Dt.33:4)! Now, shall I infer that only children of royalty receive an inheritance? How do I know that even children of simple folk may receive an inheritance? The Teaching states: “You stand here—all of you!—this day” (Dt.29:9).2. Another word: “The heritage of the community of Jacob” (Dt.33:4)— don’t vocalize the text [conventionally] as: “heritage”(morashah)— rather, vocalize it as: “betrothed” (me’orasah). This teaches that the Torah is Israel’s betrothed, and thus, to the nations of the world, she is like a married woman [who is intimate with her husband alone]. And so He says: “Can a man embrace embers to his chest, without burning his clothes? Shall a man walk on hot coals without burning his feet? So it is with one who consorts with his kinsman’s wife— no one touching her thereafter will be exonerated! (Prov.6:27-29)
3. Another word: Don’t vocalize the text as: betrothed (me’orasah)— Rather, vocalize it [conventionally] as: heritage (morashah)— This teaches that the Torah is Israel’s heritage. An analogy— to what is this comparable? A royal heir was taken captive, as a child, to a coastal town. Now, should he want to return— even after a hundred years— he should not be ashamed to return, for he can say: I am reclaiming my heritage! So, too: A disciple of sages, having been separated from words of Torah, and wandering off to other pursuits. Should he want to return— even after a hundred years— he should not be ashamed to return, for he can say: I am reclaiming my heritage!
(דברים לג ד) תּוֹרָה צִוָּה לָנוּ מֹשֶׁה, צִוּוּי זֶה אֵינוֹ אֶלָּא לָנוּ, אֵינוֹ אֶלָּא בַּעֲבוּרֵנוּ. וְכֵן הוּא אוֹמֵר (מ״א ח כ): ״וָאֶבְנֶה הַבַּיִת לְשֵׁם ה׳ אֱלֹהֵי יִשְׂרָאֵל״, בַּיִת זֶה לָמָּה? לָאָרוֹן. וְאוֹמֵר (שם כא): ״וָאָשִׂם שָׁם מָקוֹם לָאָרוֹן״. הֱוֵי, צִוּוּי זֶה אֵינוֹ אֶלָּא לָנוּ, אֵינוֹ אֶלָּא בַּעֲבוּרֵנוּ.
Pisqa’ 34542H:357-358; JN2:416-417.
1. “Moses charged us with Torah” (Dt.33:4)—
This charge was made only to us, and only for our sakes.
And so He says:
“I will build the Abode in the name of HASHEM, God of Israel” (1Ki.8:20).
What’s this Abode for?
[To house] the Ark!
And, continuing:
“I will install there a space for the sake of the Ark (1Ki.8:21).
We conclude, then, that
this charge was made only to us, and only for our sakes.
דָּבָר אַחֵר: תּוֹרָה צִוָּה לָנוּ מֹשֶׁה, וְכִי מִמֹּשֶׁה רַבֵּנוּ אָנוּ אוֹחֲזִים אֶת הַתּוֹרָה? וַהֲלֹא אֲבוֹתֵינוּ זָכוּ בָהּ, שֶׁנֶּאֱמַר מוֹרָשָׁה קְהִלַּת יַעֲקֹב. שׁוֹמֵעַ אֲנִי יְרֻשָּׁה לִבְנֵי מְלָכִים, יְרֻשָּׁה לִבְנֵי קְטַנִּים מִנַּיִן? תַּלְמוּד לוֹמַר (דברים כט ט): ״אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם״. דָּבָר אַחֵר: [מוֹרָשָׁה קְהִלַּת יַעֲקֹב] אַל תְּהִי קוֹרֵא מוֹרָשָׁה אֶלָּא מְאוֹרָסָה, מְלַמֵּד שֶׁהַתּוֹרָה מְאוֹרָסָה הִיא לְיִשְׂרָאֵל, וְאֵשֶׁת אִישׁ לְאֻמּוֹת הָעוֹלָם. וְכֵן הוּא אוֹמֵר (משלי ו כז-כט): ״הֲיַחְתֶּה אִישׁ אֵשׁ בְּחֵיקוֹ וּבְגָדָיו לֹא תִשָּׂרַפְנָה? אִם יְהַלֵּךְ אִישׁ עַל הַגֶּחָלִים וְרַגְלָיו לֹא תִכָּוֶינָה? כֵּן הַבָּא אֶל אֵשֶׁת רֵעֵהוּ לֹא יִנָּקֶה כָּל הַנֹּגֵעַ בָּהּ״.
Another word:
“Moses charged us with Torah” (Dt.33:4)—
now, is it truly from Master Moses that we possess the Torah?
Didn’t our Patriarchs earn it
[well before Moses taught it to us]?
For it is stated:
“The heritage of the community of Jacob” (Dt.33:4)!
Now, shall I infer that
only children of royalty receive an inheritance?
How do I know that even children of simple folk may receive an inheritance?
The Teaching states:
“You stand here—all of you!—this day” (Dt.29:9).2. Another word:
“The heritage of the community of Jacob” (Dt.33:4)—
don’t vocalize the text [conventionally] as:
“heritage”(morashah)—
rather, vocalize it as:
“betrothed” (me’orasah).
This teaches that
the Torah is Israel’s betrothed,
and thus, to the nations of the world,
she is like a married woman
[who is intimate with her husband alone].
And so He says:
“Can a man embrace embers to his chest,
without burning his clothes?
Shall a man walk on hot coals
without burning his feet?
So it is with one who consorts with his kinsman’s wife—
no one touching her thereafter will be exonerated! (Prov.6:27-29)
דָּבָר אַחֵר: אַל תְּהִי קוֹרֵא מְאֹרָשָׂה אֶלָּא מוֹרָשָׁה, מְלַמֵּד שֶׁהַתּוֹרָה מוֹרָשָׁה לְיִשְׂרָאֵל. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְבֶן מְלָכִים שֶׁנִּשְׁבָּה כְּשֶׁהוּא קָטָן לִמְדִינַת הַיָּם, אִם מְבַקֵּשׁ לַחֲזֹר אֲפִלּוּ לְאַחַר מֵאָה שָׁנָה אֵינוֹ בוֹשׁ לַחֲזֹר, מִפְּנֵי שֶׁהוּא אוֹמֵר: לִירֻשָּׁתִי אֲנִי חוֹזֵר. כָּךְ תַּלְמִיד חָכָם שֶׁפֵּרֵשׁ מִדִּבְרֵי תוֹרָה וְהָלַךְ לוֹ לִדְבָרִים אֲחֵרִים, אִם מְבַקֵּשׁ לַחֲזֹר אֲפִלּוּ לְאַחַר מֵאָה שָׁנָה אֵינוֹ בוֹשׁ לַחֲזֹר, מִפְּנֵי שֶׁהוּא אוֹמֵר: לִירֻשָּׁתִי אֲנִי חוֹזֵר. לְכָךְ נֶאֱמַר מוֹרָשָׁה קְהִלַּת יַעֲקֹב.
3. Another word:
Don’t vocalize the text as:
betrothed (me’orasah)—
Rather, vocalize it [conventionally] as:
heritage (morashah)—
This teaches that
the Torah is Israel’s heritage.
An analogy—
to what is this comparable?
A royal heir was taken captive,
as a child, to a coastal town.
Now, should he want to return—
even after a hundred years—
he should not be ashamed to return,
for he can say:
I am reclaiming my heritage!
So, too:
A disciple of sages,
having been separated from words of Torah,
and wandering off to other pursuits.
Should he want to return—
even after a hundred years—
he should not be ashamed to return,
for he can say:
I am reclaiming my heritage!