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It was their world. According to one Midrash it was the architecture of creation: “God looked in the Torah and created the universe.” According to another tradition, the whole Torah was a single, mystical name of God. It was written, said the sages, in letters of black fire on white fire. Rabbi Yosi ben Kisma, arrested by the Romans for teaching Torah in public, was sentenced to death, wrapped in a Torah scroll that was then set on fire. As he was dying his students asked him what he saw. He replied, “I see the parchment burning but the letters flying [back to heaven]” (Avodah Zarah 18a). The Romans might burn the scrolls but the Torah was indestructible.
So there is immense power in the idea that, as Moses reached the end of his life, and the Torah the end of its narrative, the final imperative should be a command to continue to write and study the Torah, teaching it to the people and “putting it in their mouths” so that it would not abandon them, nor they it. God’s word would live within them, giving them life.
The Talmud tells an intriguing story about King David, who asked God to tell him how long he would live. God told him that is something no mortal knows. The most God would disclose to David was that he would die on Shabbat. The Talmud then says that every Shabbat, David’s “mouth would not cease from learning” during the entire day.
When the day came for David to die, the Angel of Death was dispatched but, finding David learning incessantly, was unable to take him – for the Torah was a form of undying life. Eventually the angel was forced to devise a stratagem. He caused a rustling noise in a tree in the royal garden. David climbed up a ladder to see what was making the noise. A rung of the ladder broke. David fell, and for a moment ceased learning. In that moment he died (Shabbat 30a-b).
What is this story about? At the simplest level it is the sages’ way of re-envisioning King David less as a military hero and Israel’s greatest king than as a penitent and Torah scholar (note that several of the Psalms, notably 1, 19 and 119, are poems in praise of Torah study). But at a deeper level it seems to be saying more. David here symbolizes the Jewish people: So long as the Jewish people never stop learning, it will not die. The national equivalent of the Angel of Death – the law that all nations, however great, eventually decline and fall – does not apply to a people that never cease to study, never forgetting who they are and why.
Hence the Torah ends with the last command – to keep writing and studying Torah. And this is epitomized in the beautiful custom, on Simchat Torah, to move immediately from reading the end of the Torah to reading the beginning. The last word in the Torah is Yisrael; the last letter is a lamed. The first word of the Torah is Bereishit; the first letter is beit. Lamed followed by beit spells lev, “heart.” So long as the Jewish people never stop learning, the Jewish heart will never stop beating. Never has a people loved a book more. Never has a book sustained a people longer or lifted it higher.
Adapted from “Covenant & Conversation,” a collection of Rabbi Jonathan Sacks’s parshiyot hashavua essays, to be published by Maggid Books, an imprint of Koren Publishers Jerusalem (www.korenpub.com), in conjunction with the Orthodox Union.
Rabbi Lord Jonathan Sacks, chief rabbi of the British Commonwealth since 1991, is the author of many books of Jewish thought, most recently “The Koren Sacks Rosh HaShana Mahzor” (Koren Publishers Jerusalem).
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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