5. The One Torah

Unchanging Truth

In summary, the Torah is characterized by two contrasting but inseparable elements: a) The Torah is purely Divine, and b) it is also applied in the tangible world as its guide and purpose. Paradoxically, the Torah’s relevance to the life and habits of mankind does not render it earthly; rather, it is precisely its G‑dly nature which enables it to be truly relevant to all places and all times.89

As mentioned above, the meaning of the word Torah is “instruction” and “guidance.”90 This is because the guidance offered by the Torah is in no way parenthetical; rather, it is essential to the Torah itself. Because the Torah is totally Divine, it is not confined to the realm of ideas and instead is tangible, real, and relevant to daily life.

This combination of G‑dliness and relevance earns Torah the title Toras Emes,91 denoting the real and unchanging truth of Torah. While the Torah provides man with purpose and direction, it is not subject to the fragility of the human condition. Although as people mature, develop, and age their health regimen or diet may need adjustment, the Torah and its guidance remain ever-applicable and eternal.

This unchanging status of the Torah is codified by the Rambam as the Ninth Principle of Faith.92 The prominence of this classification implies that it has relevance to the Torah’s very definition. This can be understood in the context of our discussion that the Torah was given at Sinai as a perfect expression of Anochi, the unchanging ineffable essence of G‑d.93 Just as G‑d is not subject to change of any kind, so too His Torah and mitzvos are perfect and everlasting.94

Thus, despite the inevitable changes of human condition, no mitzvos can possibly become obsolete or even less necessary over time. Not limited to the personal benefit generated by their performance, the true virtue of post-Sinaitic mitzvos is that they are G‑d’s absolute Will.95

Sinai, a One-Time Event

As discussed above, the revelation at Sinai was completely revolutionary. Anochi, the very Essence of the Divine, was revealed and became forever invested within the Torah and mitzvos. G‑d’s Essence, Anochi, is a singular Being, and this revelation aligned the totality of existence towards the fulfillment of a single unified purpose.96 Because of this theme of ultimate oneness, the disclosure of Anochi was therefore unable to be divided into stages or phases. An occasion like no other, Sinai is accordingly seen as a singular, one-time event.97

Similarly, the revelation at Sinai served as the one-time Matan Torah, during which the entirety of Torah was granted to the Jewish People.98 While the assembled only heard the Ten Commandments, it is not only the two Tablets that are considered to be Sinaitic. Instead, the entire vastness of Torah is seen as an expression of Anochi, and thus encapsulated within the Sinaitic revelation.99

While the Torah may be seen as a combination of multiple elements, layers, and genres, it was presented at Sinai as a single cohesive whole. Despite the various features and applications of Torah, they are inseparable. The entire spectrum of the written and oral elements of Torah,100 as well as the various interpretive implements of pshat, remez, derush, and sod, are all nothing but infinite Divine wisdom communicating the singular Essence of G‑d Himself.

An Analogy

An appropriate illustration for the cohesive nature of Torah is found in the paradigm of a person.101 The most sophisticated creation, the human composite of body and soul has numerous abilities, characteristics, and systems. Despite the multitude of functions and features, body parts and soul-dimensions, the person is one, not many. Neither the body nor the soul can independently be referred to as a person.102 Instead, it is the fusion of the many that forms the single individual.

When a person says “I,” they refer not to their smarts nor to their physique. Instead, they refer to the entire composite of body and soul, of limbs and of traits, that are all inseparably “I.” Overcoming the inner diversity of man, it is the person’s encompassing sense of identity that sees all components as integral to its single self.103

In parallel to the person’s unified composite of self, the Torah is also a single organism, a complete whole.104 With every aspect of Torah being intimately interrelated and interwoven with every other part, the Torah is not subject to division or multiplicity. Instead, the singular essence of Anochi is at the core of the Torah, causing complete interdependence between the diverse facets of Torah, as they are all truly one.105

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4. Anochi

6. The Inner Dimension

Footnotes

89.

Just as G‑d is omnipresent, as He cannot be confined to any specific place, so too the Torah and its application are relevant in all settings.

90.

Torah is a form of the word hora’ah, instruction; see Radak on Tehillim 19:8, Gur Aryeh on Bereishis 1:1; Zohar III, 53b. See also Likkutei Sichos, Vol. 21, p. 114, for the distinction between the instruction deduced from other wisdoms to the instruction of Torah.

91.

Malachi 2:6; Mishlei 23:23; see Berachos 5b; the blessing after reading from the Torah.

92.

The Torah tells us (Devarim 13:1; Mishneh Torah, Shoftim, Hilchos Mamrim, 2:9) that we should not add or detract from the mitzvos, as they are eternal and immutable; Mishneh Torah, HaMada, Hilchos Yesodei HaTorah, 9:1. In fact, even if a prophet would arise later in history and attempt to abrogate any of the mitzvos, saying that they were no longer applicable, he is deemed to be a false prophet. Mishneh Torah, HaMada, Hilchos Yesodei HaTorah, 9:1, 4. A prophet is, however, believed to temporarily suspend a mitzvah, as in the case of the sacrifice brought by Eliyahu on Mount Carmel; ibid.

93.

See above, p. 33.

94.

See Likkutei Sichos, Vol. 23, pp. 33-34; see also Sefer HaIkkarim, 3:16; Abarbanel, Rosh Amanah, Ch. 13; Mabit, Beis Elokim, Shaar HaYesodos, Ch. 34ff.

95.

As stated above, at Sinai the world graduated from being ego-centered to truly being G‑d-centered. Furthermore, the Midrash states, “G‑d said to Israel: Along with the Torah, I Myself am granted to you, so to speak.” Shemos Rabbah, 33:1,6; Tanchuma, Terumah, 3; see Tanya, Ch. 47; Likkutei Torah, Bamidbar, 48d. See Likkutei Sichos, Vol. 23, pp. 33-34. See at length Sefer HaSichos 5752, Vol. 1, pp. 27-36, for a discussion of the eternal nature of the mitzvos.

96.

By G‑d investing Himself within the Torah, it became possible for us to channel His presence into our world, thus fulfilling the ultimate purpose of reality. Thus it was at Sinai that the entire universe was set into true perspective.

97.

Incidentally, the festival of Shavuos, which celebrates the Giving of the Torah, is biblically celebrated for a single day, in contrast to most other festivals. This parallels the Sinaitic revelation of G‑d Himself, Anochi, which cannot be set into phases, stages, or days. Zohar III, 96a; Torah Ohr, 109d; Toras Menachem, Vol. 23, pp. 34-40.

98.

As often phrased in Chassidus: “Another Matan Torah will not be.” See for example, Toras Shmuel 5640, Vol. 1, p. 284; Sefer HaMaamarim 5656, p. 356; Hemshech 5666, pp. 32, 719 (Kehot, 2010).

99.

See Tanchuma, Korach, 12; Bamidbar Rabbah, 13:16; Tanya, Ch. 20, in regards to all 613 mitzvos being included in the first two of the Ten Commandments; see also Maharsha, Chiddushei Aggados, Makkos 23b. See also Shemos Rabbah, 46:1, regarding the encompassing nature of the second Tablets. Moreover, it is stated that “Any innovation that a seasoned student introduces was already given to Moshe at Sinai.” See Megillah 19b; Yerushalmi, Pe’ah 2:4; see also Likkutei Sichos, Vol. 19, p. 253.

100.

Known as Torah shebichsav, or Written Law, and Torah sheb’al peh, which is the Oral Tradition. The nature of these two elements of Torah will receive more extensive treatment in Volume Four of this series.

101.

See Zohar I, 134b; II, 117b; III, 29b.

102.

The term “person,” or “adam,” specifically denotes the composite of both body and soul. In contrast, when one intends to refer to a single component of the person, one would usually refer to each of them independently as either “the person’s body” or “the person’s soul.” Igros Kodesh, Rebbe Rayatz, Vol. 14, p. 17; Sefer HaMaamarim 5686, p. 188. See also Kesser Shem Tov, sec. 194; Likkutei Torah, Vayikra, 37c ff.

103.

This is reflected in the interdependence of the various limbs of the body on each other; see Likkutei Sichos, Vol. 4, p. 1142, fn. 14. See also Hemshech 5666, pp. 92, 688 (Kehot, 2010).

104.

This comparison is also reflected in the Talmud’s parallel of the Torah’s 248 positive mitzvos with the 248 limbs of the human body. Makkos 23b; see also Zohar I, 70b, regarding the 365 sinews of the body corresponding to the 365 negative mitzvos. See also Maharal, Tiferes Yisrael, Ch. 4; Shaloh, 17b, 265b.

105.

On a different note, the correlation between the Torah and the human organism offers significant insight into the all-relevant application of the Torah. Just as no component of a person can be isolated from the others, no single mitzvah or Torah teaching can stand alone. Instead, the entirety of the Torah is meant to be applied to every aspect of human life and experience.

Rabbi Nissan Dovid Dubov, a rabbinic scholar, lecturer and author, is director of Chabad Lubavitch in Wimbledon, UK.

Rabbi Naftoli Hertz Pewzner is an instructor of Chassidic thought and practice at Rabbinical College of America in Morristown, NJ

5. The One Torah

Unchanging Truth

Sinai, a One-Time Event

An Analogy

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Unchanging Truth

Sinai, a One-Time Event

An Analogy

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