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Discourse on the Commandments

The term "Torah" is applied to the commandments given by the Holy One, Blessed be He, through Moshe. They were not simply called "commandments," even though that might have been more appropriate since they are indeed commandments from the Holy One, Blessed be He. This is because the word "commandment" typically applies to an order that is issued without the expectation that the commanded will understand its meaning or purpose, but simply that the command is fulfilled. The Holy One, Blessed be He, did not wish for the mitzvot to be followed blindly. He desired that the Jewish people understand and comprehend the essence of each mitzvah. Therefore, they are called "Torah," which is derived from the word "teaching," indicating intellectual understanding and wisdom.

One might wonder why these teachings were not simply called "wisdom," since the Torah contains the greatest wisdom, as it is written, "See, I have taught you decrees and laws… for this is your wisdom and understanding." However, the Torah is not just wisdom alone, but a guide for action, unlike other branches of wisdom whose primary goal is intellectual understanding rather than practical application. The Torah, in contrast, requires both understanding of the commandments and the actual performance of them based on that understanding.

This is why the Torah is called "Torah" and not just "wisdom"—because it combines both the intellectual understanding of the mitzvot and the performance of the commandments. As the Sages said in the Talmud (Yevamot 109b): "Rabbi Yose says, 'Whoever claims they have only Torah and no deeds, even their Torah is not Torah.'" Rav Pappa explains that this is based on the verse, "You shall learn and do." Learning is connected to doing—if one does not perform the mitzvot, it is as though they have not learned the Torah at all.

In Midrash Bereshit Rabbah, it is taught that three things were given as gifts to the world: the Torah, the heavenly lights, and rain. Each of these gifts represents something beyond the natural world. The Torah is from the highest realms, far removed from humanity, and thus it is described as a gift. Similarly, the sun and rain, though vital to life on Earth, are also considered gifts because they are not inherently part of the terrestrial world. The Torah is a divine gift, and as such, it does not naturally belong to humankind; it was bestowed upon us by the grace of HaShem.

Since the Torah is a gift from HaShem, it is not something that inherently connects to a person. One must actively engage in both learning and performing the mitzvot to form a bond with the Torah. This is why it is said, "Not the study is the main thing, but the doing." If the Torah were only about intellectual understanding, it would be more suited for the heavenly beings. However, since its purpose is action, it belongs to humanity, and through fulfilling the mitzvot, a person becomes aligned with HaShem's will.

Thus, without action, there is no true connection to the Torah. The mitzvot are the divine decrees through which a person becomes connected to HaShem, and it is only through performing them that one can truly acknowledge HaShem as their God. If one only engages with the intellectual side of the Torah and neglects its commandments, it is akin to denying HaShem's sovereignty.

The Torah is a source of both knowledge and action. It guides a person to fulfill their purpose in the world, similar to how a king consults an architect when building a palace, and the architect uses blueprints to create rooms and passages. So too did HaShem use the Torah as the blueprint for creation. It was not only the source of knowledge but also the force that brought the world into existence in a way that aligned with the ultimate purpose of creation—serving HaShem through the mitzvot.

The Sages debated whether study or action is greater. While Rabbi Tarfon argued that action is greater, Rabbi Akiva contended that study is greater because it leads to action. The conclusion reached was that study is indeed greater, but only because it brings about action. Study alone is not sufficient; it must lead to practical outcomes, as the purpose of the Torah is to guide our actions in the world.

This understanding underscores the importance of balancing learning with action. True wisdom in the Torah is not only theoretical knowledge but the application of that knowledge through the fulfillment of mitzvot. Without the practical aspect, the learning is incomplete, much like a seed that is planted but never grows into a tree.

Thus, the essence of the Torah is that it is not only an intellectual pursuit but a guide for action. The mitzvot are the way we connect with HaShem, and through performing them, we bring the Torah into reality, fulfilling its ultimate purpose.

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