This pasuk, which is so prominent in Jewish life, is the first pasuk which a Jew utters upon rising in the morning and also the first pasuk we teach to our children. Its simplicity is noteworthy; its message is all encompassing. The word varun is linked with the verb arh, to inherit. This implies that Torah is our inheritance, a legacy which is bequeathed from generation to generation. From the first generation which stood at Har Sinai, who experienced the giving of the Torah through Divine Revelation, it is an inheritance. Each generation has the obligation to transmit the Torah to the ensuing generation and to uphold and maintain its precepts. Thus, the Torah is accurately described as Klal Yisrael’s Heritage.
Chazal suggest another meaning to this word, “Do not read it varun – an inheritance, read it varutn – “betrothed.” This reading teaches that the Torah should be perceived as betrothed to Klal Yisrael. It seems that Chazal add a new interpretation in order to communicate a distinct message regarding our relationship with the Torah.
Reb Yitzchak Bunim Z”l differentiates between “inheritance” and “betrothal” in regard to the individual’s relationship to the Torah. One who receives an inheritance does not necessarily sense a feeling of attachment to it. A gift which one accrues by any means other than his own hard work does not necessarily propagate a strong attachment to it. As the popular dictum maintains, “easy come, easy go.” Only after appropriate devotion to a given endeavor does one experience the intimacy of a relationship with the gift. As the Talmud in Bava Metzia 38a says, “A man would rather have one kav (measurement) of his own (production) than nine kabim of his friend’s.”
In this sense, the Torah is not an inheritance. If one is born into a pious and morally upstanding family of Torah scholars, he is not a prior assured of attaining similar heights in Torah erudition and moral piety. He is required to expend much effort on his own in order to merit such heights. He may be born with lofty attributes, a gifted mind and a natural aptitude for Torah study; under the guidance of his family and teachers, he will shine and develop into a brilliant Torah scholar. On the other hand, he many squander his inheritance and grow up morally corrupt, dissipating his talents and natural ability. Indeed, the Talmud in Nedarim 81a suggests that it is not unusual for the sons of Torah scholars not to carry on in their fathers’ legacy, due to a lackadaisical attitude towards Torah study. By viewing the Torah as their personal inheritance, they may feel that they have no obligation to study it.
The Torah is not merely an inheritance, state Chazal; it represents a betrothed. Marriage demands a lifelong commitment, an unwavering responsibility to one’s mate. marriage is a metaphor for our commitment to the Torah: to maintain it with dignity, to study it and obey it precepts, and to be supportive of those whose very lives are dedicated to its scholarship. In marriage, the two partners must maintain a vibrant relationship founded in mutual respect and admiration. So, too, we are responsible to make sure that the Torah remains an indispensable and energetic force in our lives – and not be relegated to an archaic treatise.
We may suggest that the difference between “inheritance” and “betrothal” lies in one’s attitude towards Torah study. IF one considers the Torah to be an inheritance, undoubtedly, one will be aware of his duty to carry on the legacy which has been transmitted to him. To study Torah exclusively, however, merely because it is one’s heritage, without reflecting excitement and vitality, is to degrade the act. One’s approach to Torah study can be likened to a chasson towards his kallah. Every time he speaks to his betrothed he feels ecstasy. He is prepared to do anything in order to please her. This same attitude must be inherent in our Torah study and mitzvah performance. As we become more proficient in the vast storehouse of Torah knowledge, our admiration for the Torah will increase. In this way, we will realize the life sustaining powers of the Torah, and it will always be an intimate part of our spiritual well-being.
