It’s a question that has captivated scholars and everyday folks for centuries. Where did they all come from?
The Book of Deuteronomy (33:4) tells us, "Moses commanded us the Torah." But what does that really mean?
Well, according to Rabbi Simlai, as quoted in Shemot Rabbah, all 613 mitzvot were given to Israel through Moses. That’s a lot to keep track of! And the number 613 itself has significance. Think about it: the Hebrew letters in the word Torah, tav, vav, resh, and heh, actually add up numerically to 611.
So where do the other two come from, if the word Torah only accounts for 611? The Rabbis explain that the first two commandments, "I am the Lord your God" and "You shall have no other gods before Me" (Exodus 20:2-3), were heard directly from the mouth of the Almighty. Moses then transmitted the remaining 611.
And the Torah isn’t just a list of rules; it’s a morasha (heritage), an eternal inheritance, a yerusha for the people of Israel. It's like a birthright, a connection to something ancient and powerful. Shemot Rabbah beautifully illustrates this with the analogy of a captured prince. Even after years of being away from his kingdom, he never forgets his lineage, confidently declaring, "I am returning to the inheritance of my ancestors." Similarly, a Torah scholar who strays from their studies can always return, knowing they're reclaiming their ancestral inheritance.
But there's another way to understand this idea of heritage. Shemot Rabbah suggests we read morasha not just as "heritage," but as me’orasa: "betrothed." This paints a picture of the Torah as betrothed to Israel. Before the "marriage," Moses frequently ascended to God (Exodus 19:3). But once the Torah was given, God instructed, "They shall craft a Sanctuary for Me, and I will dwell among them" (Exodus 25:8). The relationship shifted, becoming more intimate and dwelling within the community.
This idea of betrothal is further emphasized by the verse in Hosea (2:21): "I will betroth you to Me forever." The Torah, in this sense, is eternally bound to Israel.
So, what about the other nations? If the Torah is betrothed to Israel, what does that mean for them? Shemot Rabbah uses a striking analogy: it's like adultery. The Torah is compared to a woman betrothed to Israel. If other nations study it, it's likened to someone committing adultery with a married woman.
Where does this harsh comparison come from? Well, think about fire. Proverbs 6:27-29 asks, "Can a man stoke fire in his bosom, and his clothes not be burned? If a man walks on hot coals, will his feet not be scalded? So is one who consorts with another’s wife." The verse equates adultery with touching fire. And since the Torah itself is compared to fire, as we see in Jeremiah 23:29, the analogy suggests that non-Jews engaging in Torah study are, in a sense, playing with fire – engaging in something that isn't theirs to engage in.
This isn't about exclusion, but about the unique and sacred bond between the Torah and the Jewish people. It's a reminder that the Torah is more than just a book of laws; it's a living, breathing entity deeply intertwined with the soul of Israel. The Midrash HaMevo’ar goes so far as to say that non-Jews are punished as adulterers, because of the inappropriate relationship.
Ultimately, the story of Shemot Rabbah 33 invites us to consider the depth and complexity of the relationship between the Jewish people and the Torah, and to ponder the implications of that relationship for all. What does it mean to be part of a covenant, and how does that covenant shape our understanding of ourselves and the world around us?