Chapter 50 of Tiferet Yisrael by the Maharal delves into the profound significance of Torah as a divine gift, explaining how Moses, with his unique spiritual preparedness, was chosen to receive and share it with the world. The Torah, like certain other heavenly gifts, is not inherently part of human existence but is something given from above. Maharal helps us appreciate the unique nature of Torah and the eternal impact it holds on those who study it.
The Maharal begins by describing Moses' unique role as the receiver of the Torah. He quotes the Talmud (Nedarim 38a), which states that initially, the Torah was given only to Moses. However, Moses, in his generosity, shared it with Israel. This act is described as "goodness of the eye" (Proverbs 22:9), which refers to Moses’ innate goodness and willingness to share. The Torah was not originally meant for all, but Moses, in his boundless desire to uplift others, made it available to the nation. This sharing wasn’t merely a fulfillment of duty; it reflected the nature of Moses, who was a conduit of divine wisdom, passing it on to others out of pure goodness.
However, it’s important to recognize that Moses did not give all aspects of the Torah to Israel equally. According to the Maharal, the "laws and judgments" were given to all of Israel, as they are necessary for the functioning of society. These mitzvot (commandments) were intended by HaShem to guide the people in their daily lives and help them fulfill their purpose. But the "depth of Torah study"—the fine details and intellectual engagement with Torah (known as pilpul)—was primarily Moses' domain. He shared it with Israel because, as the greatest prophet and leader, he embodied the highest connection to Torah wisdom.
Maharal emphasizes that while Moses shared the Torah, its primary recipient was always Moses himself. The Torah is even called “Torat Moshe”—the Torah of Moses (Malachi 3:22). Yet, one should not mistakenly believe that this means the Torah ceased to exist with Moses’ passing. On the contrary, the Torah was given as a gift from HaShem, not something Moses developed on his own. The Torah is described as a divine "gift" because it is beyond the natural human realm, a reflection of higher wisdom. The Talmud (Nedarim 38a) explains that at first, Moses would forget the Torah after learning it, symbolizing that Torah does not naturally attach itself to human memory or intellect. Only when HaShem granted it as a gift did it become an inseparable part of Moses. This idea reflects the divine nature of Torah—it is not merely intellectual knowledge but a direct transmission from HaShem.
The idea of Torah as a divine gift is further supported by the Midrash, which teaches that three things were given as gifts to the world: Torah, the luminaries (sun and moon), and rain. Each of these gifts is something humans could not produce or claim as their own. Torah, like the other two gifts, is something that comes from beyond human capacity. Torah comes from the upper realms, rain descends from the heavens, and the luminaries are placed in the sky by HaShem. Each of these gifts sustains life and brings blessing to the world, and without them, existence would be incomplete.
In addition to Torah, peace is also mentioned as a divine gift. Maharal explains that peace is not a natural condition of this world. The physical world is filled with conflict and division, and true peace only exists when it is granted by HaShem. The same applies to salvation (deliverance from troubles), which is another divine gift. It is HaShem who provides salvation, not something humans can achieve on their own. These gifts remind us that many of life’s most essential elements come from HaShem’s generosity.
The notion of Torah as a gift also points to its permanence. Since Torah is not a product of human effort or intellect, it is beyond the limitations of time. Torah exists outside the bounds of human mortality and is eternal. Maharal draws on the teaching that the Torah was given on the third day of the week, through Moses, who was the third of the patriarchs, to the third generation (the people of Israel). The number three signifies completeness and permanence. Unlike two, which has clear boundaries, the third element connects and unifies, representing something that lasts beyond the physical limitations of time. This is why the Torah, given under these conditions, is eternal.
Maharal beautifully explains the verse in Ecclesiastes 4:12, "A threefold cord is not quickly broken." The threefold nature of Torah ensures its strength and enduring presence in the world. Like a rope woven from three strands, the Torah binds heaven and earth, past, present, and future, with unbreakable force. This is why the Torah remains a timeless gift, one that transcends generations and will never be lost.
In summary, Chapter 50 of Tiferet Yisrael teaches that the Torah is not just a set of laws or a manual for life. It is a divine gift, a piece of the eternal realm given to humanity. Moses, as the chosen recipient of the Torah, shared it generously with the nation, but its ultimate source is HaShem. The Torah, like rain and sunlight, is a blessing we could never produce ourselves. And because it is a divine gift, it will last forever, binding us to HaShem and ensuring that the world remains connected to its ultimate purpose.
This blog is in the zechut of Eliana Yael Yocheved bat Sarah may HaShem help her attain all her hearts desires speedily, complete emuna, easy parnassa tova and success in all her endeavors!
In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.
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