In this, the final parsha of the Torah, there is a very curious word, אשדת, pronounced "Eshdat." The word does not occur at any other time in the entire Tanakh. Most commentators follow Rashi in understanding the word to be some compound word, combining "Esh," fire, and "dat," meaning knowledge (though it should be noted that the letter "Ayin" is missing from the word for knowledge). Yet, assuming that it is a product of these two words, what does that mean, and what are its implications?
Rashi suggests two possibilities. The first is taken from the Midrash, which describes the Torah as being "black fire" on the back of "white fire." The second possibility he offers, following the Targum, is that the Torah was given out of the midst of fire. Rashi only offers two possible interpretations when neither of them explains the word satisfactorily for him, or they are needed to support one another.
I think that understanding Torah as both conceived in fire and itself being fire is very important. There isn't a greater analogy for the nature of Torah than this.
Fire is alive; it breathes, converting oxygen into carbon dioxide; it consumes fuel, converting it into energy.
What separates humanity from the animal world, in at least one respect, is our ability to create, contain, and use fire. Fire has the power to create and to destroy, to heal and to damage. If we place it in the proper framework, we can use fire to do a tremendous amount of good. We can use it for cooking (nourishment), light, heat, and warmth. We would have difficulty surviving without fire.
We talk, also, of the Living Torah, for it too, breathes life and converts the physical into spiritual energy.
Torah, too, separates us, elevates us from the rest of the world. Yet, our ability to use Torah for the good is also dependent on the proper framework with which Torah provides nourishment for the soul, it becomes a light unto the eyes and provides warmth and comfort to the weary travelers of life. We would have a tremendous difficulty surviving without Torah.
Yet, both Torah and fire, when taken out of the proper framework can be equally devastating. An uncontrolled fire can do untold damage. Torah, as well, learned without any guidance can have a devastating effect, not only on the one who initiates the "flame" but on his surroundings as well. Anything so powerful must be handled carefully; anything so powerful must be used with a certain amount of awe and respect.
We see this clearly with Aharon's sons, who were consumed (through fire) by their own offering. There was no questioning the purity of their intent, but weren't adequately trained in Torah. The result was devastating.
Korah and his band as well, thought that they knew Torah as well as Moshe Rabbeinu. The Midrash cites Korah's deliberations with Moshe, and his intent to use the Torah against our Teacher. Korah caused, not only himself, but also all of his followers to become buried beneath his impudence.
When raised to its highest level, fire can purify or sterilize almost any substance. Even the sages tell us, that if it were possible for humans to withstand fire, we would purify ourselves in fire as opposed to the waters of a mikweh.
Torah too, when raised to its highest levels purifies. God created human beings as an admixture of heaven and earth, a mixture of the physical and the spiritual. Through the proper use of the Torah, we can elevate ourselves beyond our base humanities, and at its highest level, we can approach the level of angels.
However, it requires training and dedication. It is not attainable instantaneously, but its effects can be eternal.
As we celebrate the completing and the beginning of Torah, the never-ending cycle of learning, may we approach our learning with humility and awe. May the fires in our souls match the heat of Torah, and may we merit the name, Children of Torah.
Home