Midrash Tehillim, a collection of rabbinic teachings on the Book of Psalms, dives deep into this very concept, using Psalm 119 as its springboard. It asks, what does it truly mean to love God's Torah?
It begins with a rather… passionate image. Citing (Proverbs 5:19), the Torah is likened to "a loving deer, a graceful doe," whose "breasts satisfy you at all times; be exhilarated always with her love." Now, that might sound a little shocking at first, but the point is clear: the Torah isn't just a dusty old book. It's a source of constant nourishment, joy, and exhilaration. It’s something we should be utterly consumed by.
But how do we get to that place? The Midrash (rabbinic interpretive commentary) doesn't shy away from the challenges. It acknowledges, drawing on (Isaiah 1:4), that sometimes we stray, we revolt, our heads and hearts feel faint. This is where the Torah steps in, offering solace and guidance. It echoes (Ecclesiastes 9:9), reminding us to "Enjoy life with the woman whom you love all the days of your fleeting life...for this is your reward." In this context, the "woman" is a metaphor for the Torah itself, a constant companion providing meaning and purpose to our lives.
King David, often seen as the embodiment of devotion, becomes our example. "O how I love Your Torah! It is my meditation all the day," he proclaims in (Psalm 119:97). This wasn't just lip service. For David, the Torah wasn't a chore, but a delight, a constant source of reflection. As (Proverbs 8:35) says, "For whoever finds me finds life and obtains favor from the Lord." Loving the Torah, according to the Midrash, is synonymous with loving life itself. It's about internalizing (Deuteronomy 6:5): "And you shall love the Lord your God with all your heart and with all your soul and with all your might." It’s a wholehearted commitment.
The Midrash paints a vivid picture: "I go to bathe, and it is with me; I sleep, and it is with me." The Torah becomes an inseparable part of our existence. It references (Proverbs 6:22), "When you walk, it shall lead you; when you lie down, it shall keep you; and when you wake up, it shall talk with you." It’s not a burden, but a guide, a protector, a constant companion. It's even described as "songs" in (Psalm 119:54), a source of joy and inspiration during life's journey, our "pilgrimage."
And it’s not just about personal growth. The Torah, we learn, stands by us, even against our enemies. Like it did for Joseph in Pharaoh's court and Daniel in Nebuchadnezzar's. It's a source of wisdom and understanding, making us wiser than our adversaries, as (Psalm 119:98) says: "From all my teachers I gained understanding, for Your testimonies are my meditation." Moses echoes this sentiment in (Deuteronomy 4:6), urging us to "Keep and do them [the commandments]."
So, what about all those other books? All that other knowledge? The Midrash, quoting (Ecclesiastes 12:12) ("Of making many books there is no end"), suggests focusing on the essential. The Torah is like a jar of honey – pure, sweet, and potent. Too much of anything, even something good, can become overwhelming. But the Torah, the Midrash suggests, is a foundation. If your heart is filled with Torah, other things will naturally flow from it.
But here's a beautiful point: learning Torah isn't a solitary pursuit. "A person needs friends and disciples in Torah," the Midrash emphasizes. Quoting Ecclesiastes, it reminds us that "Two are better than one." We need each other to learn, to remember, to grow. We need the wisdom of our elders, honoring them as commanded in (Leviticus 19:32): "You shall rise before the gray-headed, and honor the face of the old man." The Midrash ties this respect for elders directly to the ability to keep God's precepts.
Ultimately, the Midrash paints a picture of a life deeply intertwined with Torah. It's not about blind obedience, but about a passionate, all-encompassing love that guides, protects, and enriches every aspect of our being.
So, as we reflect on this, maybe the question isn't just "Do I love the Torah?" but "How can I cultivate a deeper, more meaningful relationship with it?" How can we make it a constant companion, a source of joy, and a guide on our own unique pilgrimage through life? Perhaps the answer lies in finding our own "loving deer, our graceful doe," and allowing its wisdom to satisfy us always.
"I have loved your Torah," as Solomon said (Proverbs 5:19), "A loving deer, a graceful doe: let her breasts satisfy you at all times; be exhilarated always with her love." The loving deer and graceful doe refer to the Torah, which everyone loves. The Lord said to Israel (Isaiah 1:4), "Why will you be stricken anymore? You will revolt more and more: the whole head is sick, and the whole heart faints." Likewise, it says (Ecclesiastes 9:9), "Enjoy life with the woman whom you love all the days of your fleeting life which He has given you under the sun; for this is your reward in life and in your toil in which you have labored under the sun." Therefore, David said, "I have loved," as it says (Psalm 119:97), "O how I love Your Torah! It is my meditation all the day." Whoever loves the Torah loves nothing but life, as it says (Proverbs 8:35), "For whoever finds me finds life and obtains favor from the Lord." David also said, "I have loved," as it says (Deuteronomy 6:5), "And you shall love the Lord your God with all your heart and with all your soul and with all your might." And it is written (Deuteronomy 6:6), "And these words, which I command you this day, shall be upon your heart." Therefore, it is said, "I have loved your Torah," etc. "I go to bathe, and it is with me; I sleep, and it is with me." Just as I was commanded (Deuteronomy 17:19), "And it shall be with him, and he shall read it all the days of his life," so it is with me. As it is written (Proverbs 6:22), "When you walk, it shall lead you; when you lie down, it shall keep you; and when you wake up, it shall talk with you." I did not make it a primary focus, for I did not make it a burden, but rather songs. And so it says (Psalm 119:54), "Your statutes have been my songs in the house of my pilgrimage." And not just songs, but also conversation, as it says (Psalm 119:97), "Your commandment makes me wiser than my enemies, for it is ever with me." It stood by me against my enemies, as it says (Psalm 119:98), "From all my teachers I gained understanding, for Your testimonies are my meditation." It stood by Joseph in Pharaoh's house, as he said to his servants (Genesis 41:38), "Can we find such a one as this, a man in whom is the spirit of God?" And it stood by Daniel in the court of Nebuchadnezzar. And so Moses says (Deuteronomy 4:6), "Keep and do them [the commandments] and so on." Therefore it is said, "From my enemies You have made me wise through Your commandments, for they are always with me" (Psalms 119:98). What do I care that I have not dealt with other books except for this [Torah]? Similarly, Solomon says (Ecclesiastes 12:12), "Of making many books there is no end," and he also says (Proverbs 25:16), "Have you found honey? Eat only what you need, that you not have it in excess and vomit it." The Torah is compared to a jar full of honey, and if one puts a quarter of it with water, a quarter of honey will come out of it. So too, if other matters enter your heart, words of Torah will emerge from it. Therefore it is said, "For they are always with me, from all my teachers I have gained understanding." What does it mean, "from all my teachers"? A person needs friends and disciples in Torah, so if he forgets something, he can ask his friends and they will remind him. Similarly, it says (Ecclesiastes 4:9), "Two are better than one, for they have good reward for their toil," and (Ecclesiastes 4:11), "Also, if two lie down together, they will be warm; but how can one be warm alone?" (Ecclesiastes 4:10), "For if they fall, the one will lift up his fellow." Therefore it is said, "From all my teachers I have gained understanding." And who caused me to have discussions with the elders? As it is said (Job 12:12), "With the aged is wisdom, and in length of days understanding." What does it mean, "With the aged is wisdom"? You honored the elders, and did not take them out of Egypt until You said (Exodus 3:16), "Go and gather the elders of Israel," and You did not give the Torah until You said (Exodus 19:7), "And Moses called for the elders of the people, and set before them all these words which the LORD commanded him." And it says (Leviticus 19:32), "You shall rise before the gray-headed, and honor the face of the old man, and fear your God: I am the LORD." From the honor that you have given to the elders, I will keep Your precepts. Therefore it is said, "With the aged is wisdom." God said to him, "Until now you have not seen anything; yet you will see, as it is said (Isaiah 24:23), 'For the LORD of hosts will reign in Mount Zion and in Jerusalem, and before His elders shall be glory.'"
