The answer, according to the Midrash, is a fascinating blend of divine foresight and, well, a little bit of divine concern!
Our story begins, as so many do, with Moses on Mount Sinai. Exodus 34:27 tells us, "The Lord said to Moses: Write for yourself these matters, as according to these matters I established a covenant with you and with Israel." But what exactly are "these matters?"
The Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, dives deep into this verse. It begins with a curious connection to Hosea 8:12: "I write for him the many teachings of My Torah, but they are regarded as foreign." What's going on here?
The Midrash paints a powerful scene. When God revealed Himself at Sinai, He didn't just hand down the Torah – the Five Books of Moses – as we know it. He gave Moses everything: Mikra (the Bible itself), Mishnah (the early oral law), Talmud (the rabbinic commentaries and discussions), and Aggadah (the stories, parables, and ethical teachings). The text says, "The Lord spoke all these matters" (Exodus 20:1); even what a student asks his teacher, the Holy One blessed be He said to him at that time." Can you imagine? Every question, every answer, all divinely ordained!
After Moses absorbed all this knowledge, God instructed him to teach it to Israel. Moses, bless his heart, suggested writing it all down. "Master of the universe, I will write it for them," he offered.
But here's where the story takes a turn. God, in His infinite wisdom, said, "I do not wish to give it to them in writing." Why? Because, as the Midrash explains, God foresaw that idolaters would one day rule over Israel, seize the written Torah, and use it to oppress and undermine the Jewish people. They would force translations, claim the Torah as their own, and leave the Jews feeling lost and alienated. As the Midrash HaMevoar points out, these oppressors would claim to be the true Israelites, because they, too, would possess a Torah. (See also Pesikta Rabbati 5:1)
So, what's a Divine Being to do? The solution: give the Mikra in writing, but keep the Mishnah, Talmud, and Aggadah oral – al peh, by mouth. This way, even in exile and oppression, the Jewish people would retain a unique and vibrant tradition that set them apart. The oral tradition would become a living, breathing testament to their connection with God, something that couldn't be stolen or replicated.
That verse in Hosea? The Midrash understands it this way: "If I write for them the many teachings of My Torah, they will be regarded as foreign." Writing it all down would, paradoxically, make it less accessible, more easily twisted, and ultimately, alienate the Jewish people from their own heritage.
The conclusion? "Write," refers to the Bible. "As according to [al pi] these matters" refers to the Mishnah and the Talmud. They are what distinguish Israel from the idolaters.
Isn't it remarkable? The very existence of the Oral Torah, the rich tapestry of interpretation and tradition, is seen as a divine safeguard, a way to preserve Jewish identity in the face of adversity. It's a testament to the enduring power of living tradition, passed down from generation to generation, a vibrant flame that continues to burn brightly even today. And it all goes back to that moment on Sinai, and the wisdom of a God who knew what the future held.