It’s a question that delves into the very heart of our tradition, and Shemot Rabbah (Exodus Rabbah) offers some pretty powerful insights.
Let's unpack it. The verse in question is Exodus 34:27, "Write for yourself these words, for in accordance with these words I have made a covenant with you and with Israel." But what does "these words" really mean?
Rabbi Shimon ben Ḥalafta, as quoted in Shemot Rabbah, frames it as Moses telling the Israelites, "He inscribed on the tablets…and the Lord gave them to me…and I conducted myself generously with you and gave it to you." In other words, the Torah was given because of their merit. It’s quite a thought, isn't it? That the Torah itself is a gift born of our potential.
But then comes a fascinating twist. The text notes that "everywhere that davar, devarim, hadevarim is written, they are curses and rebukes." Wait, curses? Rebuke? That seems harsh. According to Rabbi David Luria's commentary, the first set of tablets, given before the Golden Calf incident, didn't need warnings because the Israelites were expected to be free of the yetzer hara (evil inclination). But the second set, given after the sin, came with the understanding that we needed those warnings.
Rabbi Yoḥanan and Rabbi Yehuda ben Rabbi Shimon then get to the core of the Written vs. Oral Torah question. Rabbi Yoḥanan says that "Write for yourself these matters, as according to [al pi] these matters" refers to both the Written and Oral Torah. And here's the kicker: "If you exchange it and you render what is oral written and what is written oral, you will not receive reward. Why? Because that is the way I gave it, as a written Torah and an oral Torah." It was given in two forms, each essential. Messing with that balance undermines the whole system.
Rabbi Yehuda ben Rabbi Shimon echoes this, saying that the covenant depends on studying the Written Torah in writing and the Oral Torah orally. Change that, and you void the covenant. It's a powerful statement about the importance of maintaining the integrity of both traditions.
Think about it: the Oral Torah – the Mishnah, the Talmud, all the commentaries – provides context, interpretation, and application of the Written Torah. It’s a living, breathing tradition that adapts and evolves while staying rooted in the original text. As Deuteronomy 4:9 warns, we must "beware, and protect yourself greatly, lest you forget the matters that your eyes saw," meaning the Written Torah, and "lest they move from your heart," meaning the Oral Torah.
Rabbi Yehuda ben Rabbi Simon, quoting Rabbi Yehoshua ben Levi, even says that before receiving the Torah, Israel was just like any other nation, named after their ancestors. But by receiving the Torah, they were elevated. God established a covenant and elevated them.
And it's not just the people, but even their leader! Rabbi Yirmeya, citing Rabbi Shmuel bar Rav Yitzḥak, says that all the honor Moses experienced in this world was just a taste of what awaits him in the World to Come, all because of the Torah.
So, what’s the takeaway? Perhaps it’s this: The Torah, in both its written and oral forms, is a gift, a responsibility, and a source of elevation. It’s a covenant that requires us to actively engage with tradition, to study, to interpret, and to pass it on, generation after generation. It's not just about preserving ancient words, but about living a life shaped by them.