The Claimed Treasure

The synchronization of the abovementioned two contrasting elements of Torah, being both Divine Wisdom that transcends creation, as well as a code of instruction for the physical reality, is expressed in the Talmud’s description of the Torah as being G‑d’s “hidden treasure” that was granted to mortals.45

When Moshe ascended Har Sinai, he entered Heaven to receive the Torah. However, the angels claimed that the Torah should be given to them in the upper realms and not to our lowly world. G‑d instructed Moshe to answer the angels’ challenge and persuade them as to why the Torah belonged down below. Moshe argued that considering the angels are free of physical function and evil inclination, the Torah would not serve them any purpose.

However, this entire exchange is rather perplexing. Moshe’s argument seems obvious. After all, the Torah is G‑d’s instruction to man, so why should it remain in the heavens? What were the angels thinking?46

The explanation: As stated above, the Torah is in essence Divine Wisdom and “one with G‑d.” It is this very “heavenly treasure” which descends into the physical world to serve as a code of instruction for man. As such, the angels were reluctant to allow this Divine element of the Torah to leave the heavens and be granted to the less-than-glorious earthly realm.

However, while the angels certainly had an argument as to how the Torah can be deemed “too heavenly” for lowly humans to be deserving of it, they were lacking perspective on the Torah’s true nature. While they perceived the nature of humankind as a mere deficiency, the Torah sees it as an ultimate opportunity. It is because the Torah is rooted in the Divine that the Torah appreciates the fulfillment of G‑d’s purpose within this ­spiritually-meager world. Thus, the merits of the two realms (heaven and earth) are transposed, and the only place the Torah truly belongs is in this physical world.47

Making Peace

It is this perfect synthesis of these two themes of the Torah, the Divine and the practical, that has a significant effect on the world. It is this characteristic that allows the Torah to be referred to as “the peacemaker,”48 or as phrased by the Rambam, “The entire Torah was given in order to bring about peace within the world.”49

Peace is the harmonious integration of various distinct and discordant elements. It is the Giving of the Torah which infuses the world with pure G‑dliness, His Delight, thus healing the fractured diversity of the world.50

The world created by G‑d has inherent disunion and divide, a constant dichotomy of body and soul, mundane and holy, physical and spiritual.51 The Torah, however, by granting G‑d’s infinite wisdom in a manner that can be lived and applied by finite mortals, conquers these divides. The Torah does not superimpose one reality in place of another; rather, it creates peace, providing a broader context in which the opposite features of each discordant element actually complement and fulfill each other.

The Torah is therefore connected with the number three.52 The numbers “one” and “two” represent a state where there is no harmony; there is either a single monopolistic individual, or there are two parallel and separate entities. While there may not be conflict, there is also no peace. There is no harmonious integration of diverse elements; there is no synthesized whole. The number “three,” however, represents the paradox of peace.

Peace occurs when two distinct entities are reconciled and united by a third reality that transcends their differences. This third element embraces them both, orienting them towards a higher goal. It does not choose one way or the other. Rather, it blends the two, allowing each to maintain its individuality while simultaneously enabling them to fuse into a greater harmonious whole.53

It is because the Torah is one with G‑d, who is beyond both the physical and the spiritual,54 that the Torah carries this unifying role. The Torah is thus all-encompassing, as it uplifts the physical to the spiritual, and channels the transcendent into the tangible.55

Moreover, in this process, the Torah actualizes the individual inherent purpose of every component of creation, allowing every iota of existence to be what they are best – themselves.56 Paradoxically, it is inherent to the physical that it be illuminated by the spiritual, and it is ingrained in the spiritual that it is to enliven the physical.57

Consequently, the Torah reconciles Creator and creation, making peace between the earth and heavens, between the tangible and the transcendent, and between every creation and their very own core identity.58