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Opinion & Comment
Black Fire on White Fire: Thoughts about Torah for Shavuos

by Yaacov Mordechai Polskin

Quoth the Raven

In Shir Hashirim there's an allegorical passage: "Kevutzosov taltalim shechoros ke'orev. His locks are curls, dark as a raven (5:11)."

What is the comparison between Torah and this bird of flight? In his commentary Avodas Hagershuni, the nephew of the Vilna Gaon draws a fascinating parallel. At birth, the raven's tiny wings are white. As it matures, the upper half turns black giving the impression that all the bird's feathers are dark. However when the raven lifts its wings, the white feathers underneath appear.

Similarly, when one studies the first few Sedras of Bereishis, the episodes of Avrohom and Noach are easy to understand at the level of the peshuto shel Mikro — the literal meaning of the verses. Yet beneath lie esoteric secrets of Creation, which are there to be revealed and comprehended by those who are able.

Rav Gershon the Gra's nephew concludes: This is the meaning of the symbolism of the description of what Hashem presented when he gave the Torah to Klal Yisroel, "Eish shechoroh al gabbei eish levonoh — Black fire on top of white fire (Tanchuma, Bereishis I)." At the top of each letter of Torah are mounds of laws. The intricacies of Torah Shebe'al Peh are embedded within, and the mystical portion even deeper.

The Fiery Effort

Fire represents yet another element of Torah. The Torah relates: "From His right hand [He gave] aish dos, an ordinance of fire, to them (Devorim 32:2). Rav Moshe Chaim Luzatto, author of the Mesillas Yeshorim, suggests: Beside a raging fire, a silent coal can seem extinguished and spent. But if one blows on it, a flame of many colors will emerge. Ensconced within the charred remains themselves, it requires an external force to bring it forth from within.

The Torah's words seem to have a plain meaning at first glance, but in reality they harbor countless gradations of comprehension, like the coal with its colored flame of many hues. A lot of toil is required, however, to bring the more hidden connotations into view.

The Novel Gift

The manner in which we received Torah is descriptive of its profundity, but the Chumash on sefer Devorim coins a phrase about the giving of the Torah to Klal Yisroel, which puts emunah in the Borei Olom into perspective for life.

In the shiroh of Ha'azinu, Moshe Rabbenu addresses the Jewish people: "Am novol velo chochom." Onkelos translates, "Amoh dekabilu Oraisa" — the people who received the Torah, but the connection seems obscure.

In an introduction to Shulchan Oruch [Orach Chaim] the Gra is quoted as clarifying Onkelos' words. HaRav Dov Ber of Mezritch cited in sefer Horei Besomim, expresses the same thought.

Rav Chanina ben Yitzchok said [Bereishis Rabbah 17:5], There are three "novlos," that is, aspects of the world that are "droppings" that simulate something larger or more extreme along the same lines. Sleep simulates death; a dream simulates prophecy; Shabbos simulates the World to Come. Rav Ovin added another two: The sun's orb is but a semblance of the Ohr Hagonuz, hidden light; Torah is a sample of Hashem's wisdom. Thus, Moshe extolled the Jewish people as the Am Novol — the nation that received the dropping or likeness of Hashem's chochmoh.

But why does the posuk conclude, "velo chochom?" The sefer Horei Besomim explains this to mean that no matter how deeply one comprehends Torah, it is not possible to fathom its root since Hashem's chochmoh is endlessly profound. We can have the "droppings" but not the real chochmoh from which it is derived.

Torah's Melody

Not only is Torah a way of life, but it is learned in a unique manner, too. In Tehillim, King David declares, "Alei ossor ve'alei novel, alei higoyon bechinor" ( Tehillim 92:4). In homiletic fashion, the Midrash (Shemos Rabba 29:9) utilizes this posuk to depict Klal Yisroel's acceptance of the Torah laws.

The Midrash alters the vowels of the first word to read, "Olai esser." As Hashem asked, Will you accept My law? The reply was, "I accept upon myself the Ten Commandments."

But what does "Olai novel" mean? Radal says, the Yidden agreed "lehisnabel," to accept upon themselves Kiddush Hashem, the ultimate sacrifice, if necessary. However, HaRav Shmuel Shtrashun cites the Midrash with a different approach. The Jews responded as one, "Olai novel." I accept upon myself the sample, the novel, of Hashem's wisdom — upon myself and future generations.

Perhaps there's an afterthought here. The posuk concludes, "alei higoyon bechinor." Higoyon means to ponder and persevere as it says, "Vehogiso bo yomom voloiloh" — you shall learn Torah day and night. A kinor is a musical instrument. Together they imply that one must dwell on Torah with song, that is, we accepted upon ourselves to strive in Torah learning with fervor and happiness.

Spirits on Fire

During yom tov we pray, "Vehasi'einu Hashem Elokeinu es bircas mo'adecho." We ask Hashem to give us the blessings of the holy times. Some interpret this to mean that we ask the A-mighty to give us the present of His blessings as it says, "Vayiso maso'os," Yosef gave his brothers presents (Bereishis). The Avudraham cites a commentary that makes the following observation: In the olden times, the Jewish Beis Din would sanctify the New Moon. This determined when festivals would take place. The Mishna relates how they would light fires on mountaintops to signal neighboring communities that a new month had commenced. This is called masi'in masu'os (Rosh Hashonoh 22b) — to kindle blazes.

The word Vehasi'einu, says Avudraham, is derived from the same word root. We ask that Hashem kindle us, so to speak, with the great blessings yom tov brings.

On Shavuos, the tefilloh, "Vesein chelkeinu beSorosecho" resonates ever more. Every Yid has his unique part in Torah to cultivate and absorb. This is a work in progress that lasts a lifetime. This propensity, once nurtured, urges a person to strive for greater heights in Torah knowledge. The quest for truth and clarity urges one to review many times what is learned so that one will incorporate Torah knowledge into his personality.

As the amoh dekabilu Oraisa we carry the Torch, a fiery writ that has countless tiers of comprehension, a lodestar to the world. It illuminates the truth about the source of existence—the endless wisdom of its Creator.


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