It draws a powerful parallel between water and Torah, showing how both are essential for life, growth, and well-being. The midrash (rabbinic interpretive commentary) begins by referencing the verse from Isaiah (55:1), "Ho, every one that thirsteth, come ye to the waters," linking it directly to the delight one finds in the Torah. Where does water come from? The heavens. As Jeremiah (10:13) says, "At the sound of His giving a multitude of waters in the heavens." And where did the Torah come from? Also from heaven! Remember when we stood at Sinai? Exodus (20:15) tells us, "You yourselves have seen that I spoke to you from the heavens." It's not just a coincidence; it's a deliberate connection.
Like water, the Torah is freely available to all. Isaiah (55:1) urges us to "Come, buy and eat, yea, come, buy wine and milk without money and without price." The wisdom and guidance of the Torah aren't restricted to a select few; they're meant to nourish everyone.
The midrash continues, drawing more parallels. Water often comes with thunder and lightning – think of (Psalm 29:3), "The voice of the Lord is upon the waters." Similarly, the giving of the Torah was accompanied by dramatic displays. Exodus (19:16) recounts, "And it was on the third day, when it became morning, and there were thunder and lightning." The intensity of both experiences underlines their significance.
Most importantly, water is life. Without it, we wither. Proverbs (4:22) states that the words of Torah "are life to those who find them, and healing for all their flesh." And Deuteronomy (32:47) reinforces this idea: "For it is not an empty thing for you." The Torah isn't just a collection of stories and laws; it's a source of vitality, a path to healing, and a guide to living a meaningful life.
The beauty of water also lies in its gradual accumulation. It starts with single drops, eventually forming streams and rivers. In the same way, our understanding of Torah grows over time. The rabbis suggest that learning one halacha (Jewish law) a day, day after day, eventually leads to a flowing stream of knowledge. It's a marathon, not a sprint.
Rabbi Onia adds another layer to this metaphor. What's water for? To nourish gardens and orchards, helping them flourish. The Torah, too, is meant to cultivate growth and goodness. As Hosea (14:10) says, "For the ways of the Lord are straight."
Another rabbi points out that water covers the "nakedness" of the sea, providing a sense of wholeness. Similarly, the Torah covers the "nakedness" of Israel, offering protection and redemption. Proverbs (10:12) teaches us that "love will cover all sins," and Torah, at its heart, is an expression of divine love.
The Midrash Tehillim even touches on humility in learning. Just as a great person isn't ashamed to ask a smaller one for a drink of water, so too should a scholar not hesitate to learn from someone less experienced. And just as we readily seek water when thirsty, we should eagerly pursue Torah learning. The midrash even alludes to a story about Rabbi Yossi going to learn from his teacher, emphasizing the importance of seeking knowledge.
The Torah is a heritage, as Deuteronomy (33:4) says, "A heritage for the assembly of Jacob." This heritage is for everyone, including converts – all who gather within the community.
So, the next time you take a sip of water, remember this teaching from Midrash Tehillim. Think about the parallels between that life-giving liquid and the Torah. Consider how both sustain us, nourish us, and connect us to something larger than ourselves. And ask yourself: am I drinking deeply enough from the well of Torah?
Another thing, but only in the Torah of the Lord do they delight. It is said (Isaiah 55:1), "Ho, every one that thirsteth, come ye to the waters." Just as water comes from the heavens, as it is said (Jeremiah 10:13), "At the sound of His giving a multitude of waters in the heavens." So too, the words of the Torah were given from heaven, as it is said (Exodus 20:15), "You yourselves have seen that I spoke to you from the heavens." Just as water is free for the world, so too are the words of the Torah free for the world, as it is said (Isaiah 55:1), "Come, buy and eat, yea, come, buy wine and milk without money and without price." Just as water descends in the world with sounds and flashes of lightning, as it is said (Psalm 29:3), "The voice of the Lord is upon the waters," so too, the words of the Torah, as it is said (Exodus 19:16), "And it was on the third day, when it became morning, and there were thunder and lightning." Just as water is life for the world, so too are the words of the Torah life for the world, as it is said (Proverbs 4:22), "For they are life to those who find them, and healing for all their flesh." And it is written (Deuteronomy 32:47), "For it is not an empty thing for you." Just as water descends drop by drop and becomes streams, so too, a person learns one halacha (Jewish law) a day and one halacha the next day until it becomes like a flowing stream. Rabbi Onia said: What are water made for? To water gardens and orchards. Can't the same be said for the words of the Torah? As it is said (Hosea 14:10), "For the ways of the Lord are straight." Rabbi said: Just as water covers the nakedness of the sea, so too do the words of the Torah cover the nakedness of Israel, as it is said (Proverbs 10:12), "And love will cover all sins." Just as the great one is not ashamed to say to the small one, "Give me water to drink," so too is the great one not ashamed to say to the small one, "Teach me one chapter or one halacha." Just as a person is not too lazy to drink water when he is thirsty, so too, a student is not too lazy to go to the Rabbi to learn from him. There was a story with Rabbi Yossi that he went to learn from his teacher and so on. This is what is written (Deuteronomy 33:4), "A heritage for the assembly of Jacob." For all who assemble in Jacob, even the convert.Another thing, but only in the Torah of the Lord do they delight. It is said (Isaiah 55:1), "Ho, every one that thirsteth, come ye to the waters." Just as water comes from the heavens, as it is said (Jeremiah 10:13), "At the sound of His giving a multitude of waters in the heavens." So too, the words of the Torah were given from heaven, as it is said (Exodus 20:15), "You yourselves have seen that I spoke to you from the heavens." Just as water is free for the world, so too are the words of the Torah free for the world, as it is said (Isaiah 55:1), "Come, buy and eat, yea, come, buy wine and milk without money and without price." Just as water descends in the world with sounds and flashes of lightning, as it is said (Psalm 29:3), "The voice of the Lord is upon the waters," so too, the words of the Torah, as it is said (Exodus 19:16), "And it was on the third day, when it became morning, and there were thunder and lightning." Just as water is life for the world, so too are the words of the Torah life for the world, as it is said (Proverbs 4:22), "For they are life to those who find them, and healing for all their flesh." And it is written (Deuteronomy 32:47), "For it is not an empty thing for you." Just as water descends drop by drop and becomes streams, so too, a person learns one halacha (Jewish law) a day and one halacha the next day until it becomes like a flowing stream. Rabbi Onia said: What are water made for? To water gardens and orchards. Can't the same be said for the words of the Torah? As it is said (Hosea 14:10), "For the ways of the Lord are straight." Rabbi said: Just as water covers the nakedness of the sea, so too do the words of the Torah cover the nakedness of Israel, as it is said (Proverbs 10:12), "And love will cover all sins." Just as the great one is not ashamed to say to the small one, "Give me water to drink," so too is the great one not ashamed to say to the small one, "Teach me one chapter or one halacha." Just as a person is not too lazy to drink water when he is thirsty, so too, a student is not too lazy to go to the Rabbi to learn from him. There was a story with Rabbi Yossi that he went to learn from his teacher and so on. This is what is written (Deuteronomy 33:4), "A heritage for the assembly of Jacob." For all who assemble in Jacob, even the convert.
