Quoth the Raven
In Shir Hashirim there's an allegorical passage:
"Kevutzosov taltalim shechoros ke'orev. His locks are
curls, dark as a raven (5:11)."
What is the comparison between Torah and this bird of flight?
In his commentary Avodas Hagershuni, the nephew of the
Vilna Gaon draws a fascinating parallel. At birth, the
raven's tiny wings are white. As it matures, the upper half
turns black giving the impression that all the bird's
feathers are dark. However when the raven lifts its wings,
the white feathers underneath appear.
Similarly, when one studies the first few Sedras of
Bereishis, the episodes of Avrohom and Noach are easy
to understand at the level of the peshuto shel Mikro
— the literal meaning of the verses. Yet beneath lie
esoteric secrets of Creation, which are there to be revealed
and comprehended by those who are able.
Rav Gershon the Gra's nephew concludes: This is the meaning
of the symbolism of the description of what Hashem presented
when he gave the Torah to Klal Yisroel, "Eish shechoroh al
gabbei eish levonoh — Black fire on top of white
fire (Tanchuma, Bereishis I)." At the top of each
letter of Torah are mounds of laws. The intricacies of Torah
Shebe'al Peh are embedded within, and the mystical
portion even deeper.
The Fiery Effort
Fire represents yet another element of Torah. The Torah
relates: "From His right hand [He gave] aish dos, an
ordinance of fire, to them (Devorim 32:2). Rav Moshe
Chaim Luzatto, author of the Mesillas Yeshorim,
suggests: Beside a raging fire, a silent coal can seem
extinguished and spent. But if one blows on it, a flame of
many colors will emerge. Ensconced within the charred remains
themselves, it requires an external force to bring it forth
from within.
The Torah's words seem to have a plain meaning at first
glance, but in reality they harbor countless gradations of
comprehension, like the coal with its colored flame of many
hues. A lot of toil is required, however, to bring the more
hidden connotations into view.
The Novel Gift
The manner in which we received Torah is descriptive of its
profundity, but the Chumash on sefer Devorim
coins a phrase about the giving of the Torah to Klal
Yisroel, which puts emunah in the Borei
Olom into perspective for life.
In the shiroh of Ha'azinu, Moshe Rabbenu addresses the
Jewish people: "Am novol velo chochom." Onkelos
translates, "Amoh dekabilu Oraisa" — the people
who received the Torah, but the connection seems obscure.
In an introduction to Shulchan Oruch [Orach Chaim] the
Gra is quoted as clarifying Onkelos' words. HaRav Dov Ber of
Mezritch cited in sefer Horei Besomim, expresses the
same thought.
Rav Chanina ben Yitzchok said [Bereishis Rabbah 17:5],
There are three "novlos," that is, aspects of the
world that are "droppings" that simulate something larger or
more extreme along the same lines. Sleep simulates death; a
dream simulates prophecy; Shabbos simulates the World to
Come. Rav Ovin added another two: The sun's orb is but a
semblance of the Ohr Hagonuz, hidden light; Torah is a
sample of Hashem's wisdom. Thus, Moshe extolled the Jewish
people as the Am Novol — the nation that
received the dropping or likeness of Hashem's
chochmoh.
But why does the posuk conclude, "velo
chochom?" The sefer Horei Besomim explains this to
mean that no matter how deeply one comprehends Torah, it is
not possible to fathom its root since Hashem's
chochmoh is endlessly profound. We can have the
"droppings" but not the real chochmoh from which it is
derived.
Torah's Melody
Not only is Torah a way of life, but it is learned in a
unique manner, too. In Tehillim, King David declares,
"Alei ossor ve'alei novel, alei higoyon bechinor" (
Tehillim 92:4). In homiletic fashion, the Midrash
(Shemos Rabba 29:9) utilizes this posuk to depict
Klal Yisroel's acceptance of the Torah laws.
The Midrash alters the vowels of the first word to
read, "Olai esser." As Hashem asked, Will you accept
My law? The reply was, "I accept upon myself the Ten
Commandments."
But what does "Olai novel" mean? Radal says, the
Yidden agreed "lehisnabel," to accept upon
themselves Kiddush Hashem, the ultimate sacrifice, if
necessary. However, HaRav Shmuel Shtrashun cites the
Midrash with a different approach. The Jews responded
as one, "Olai novel." I accept upon myself the sample,
the novel, of Hashem's wisdom — upon myself and
future generations.
Perhaps there's an afterthought here. The posuk
concludes, "alei higoyon bechinor." Higoyon
means to ponder and persevere as it says, "Vehogiso bo
yomom voloiloh" — you shall learn Torah day and
night. A kinor is a musical instrument. Together they
imply that one must dwell on Torah with song, that is, we
accepted upon ourselves to strive in Torah learning with
fervor and happiness.
Spirits on Fire
During yom tov we pray, "Vehasi'einu Hashem
Elokeinu es bircas mo'adecho." We ask Hashem to give us
the blessings of the holy times. Some interpret this to mean
that we ask the A-mighty to give us the present of His
blessings as it says, "Vayiso maso'os," Yosef gave his
brothers presents (Bereishis). The Avudraham cites a
commentary that makes the following observation: In the olden
times, the Jewish Beis Din would sanctify the New
Moon. This determined when festivals would take place. The
Mishna relates how they would light fires on
mountaintops to signal neighboring communities that a new
month had commenced. This is called masi'in masu'os (Rosh
Hashonoh 22b) — to kindle blazes.
The word Vehasi'einu, says Avudraham, is derived from
the same word root. We ask that Hashem kindle us, so to
speak, with the great blessings yom tov brings.
On Shavuos, the tefilloh, "Vesein chelkeinu
beSorosecho" resonates ever more. Every Yid has his
unique part in Torah to cultivate and absorb. This is a work
in progress that lasts a lifetime. This propensity, once
nurtured, urges a person to strive for greater heights in
Torah knowledge. The quest for truth and clarity urges one to
review many times what is learned so that one will
incorporate Torah knowledge into his personality.
As the amoh dekabilu Oraisa we carry the Torch, a
fiery writ that has countless tiers of comprehension, a
lodestar to the world. It illuminates the truth about the
source of existence—the endless wisdom of its
Creator.
