It’s a question that’s occupied Jewish thinkers for millennia, and today we're diving into a fascinating piece of that puzzle.
Let's turn to Vayikra Rabbah, specifically chapter 31. This Midrash, a collection of rabbinic interpretations of the book of Leviticus, offers a dazzling glimpse into the celestial debates surrounding the Torah.
Rabbi Yehoshua of Sikhnin, quoting Rabbi Aḥa, begins with a verse from Proverbs (21:22): "A wise man ascends against the city of the mighty." But here's where it gets interesting: the Hebrew word for "mighty," giborim, is spelled in a way that it can also be read as gevarim, meaning "males." Rabbi Aḥa uses this to paint a picture of a purely masculine, perhaps even arrogant, group. He notes that "they are all males and there is no female among them." Who are these exclusively male "mighty ones"?
"A wise man ascends" – the Midrash identifies this wise man as none other than Moses, citing the verse in Exodus (19:3): "Moses ascended to God." Think about that for a second. Moses, climbing Mount Sinai, venturing into the realm of the divine.
But what does he ascend against? That's where the real intrigue begins. "And removes the might of its stronghold," the Proverb continues. Here, we have a divergence of opinions between Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis.
Rabbi Yehuda interprets "might" as the Torah itself, and "its stronghold" (mivtaḥa) as the certitude (bitḥonan) of the angels. According to him, the angels believed the Torah was meant for them. They were so sure! But God said, "It is not found in the land of the living" (Job 28:13). This "land of the living" refers to the angelic realm, a place of eternal existence. The implication? The Torah, with its demands and complexities, is specifically for those who experience the challenges and triumphs of mortal life.
Rabbi Neḥemya offers a slightly different take. He agrees that "might" refers to the Torah, but sees "its stronghold" (mivtaḥa) as its assurance (bitḥona). In other words, the Torah itself promises reward to those who study and observe it. "For it is your life and the length of your days" (Deuteronomy 30:20), as the verse says. The Torah guarantees its own value.
Finally, the Rabbis chime in. Again, "might" is the Torah. But "its stronghold" (mivtaḥa) is the certainty (batuaḥ) that anyone who toils in it will be able to issue edicts that others will fulfill. This is a powerful idea: that dedicated study of the Torah empowers one to lead and guide others.
The Midrash concludes with God telling Moses: "You toiled extensively in the Torah, so you will issue edicts and Israel will fulfill them." This echoes the verse "Command the children of Israel."
So, what does all this mean? This passage from Vayikra Rabbah paints a vivid picture of the Torah not as a given, but as something fought for, something almost snatched from the grasp of beings who didn't fully appreciate its purpose. It highlights the human connection to the Torah. It’s a reminder that studying and living by its principles is not just an intellectual exercise, but a path to wisdom, authority, and ultimately, a more meaningful life. What "city of the mighty" are you ascending against? And what "might" will you unlock through your own toil in Torah?