A Tale of Two Torahs

Isn’t one Torah enough?

The 613^th and last mitzvah in the Torah is the commandment for each individual to write a Torah scroll. This was not enough for the king.

“And it shall be, when he sits upon the throne of his kingdom, that he shall write for himself a copy of this Torah… and it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the Lord his God, to keep all the words of this Torah and these mitzvot, to do them: that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left…” (Devarim 17:18,19,20)

What is the lesson of the second Torah?

There are two elements to Torah: the timeless and the timely.

On one hand, Torah is eternal, permanent and constant. Tefillin, tzitzit, shofar, sukkah, matzah, mikvah, mezuzah, milah – these are eternal laws. The timeless Torah is represented by the first Torah of the king. This Torah is the same one all Jews have a responsibility to write, to internalize, and to fulfill. Each of us is bound by the same commandments, the same values, the same covenant at Sinai.

But there is another element to Torah: its ability to give perspective and guidance to each generation according to its unique needs, challenges, struggles and experiences. The issues we face are different than 100 years ago. We need a fresh approach to apply to the new realities of today. The second Torah of the king is the timely Torah. It is his unique contribution to the mesorah, the chain of Jewish tradition.

The two Torahs themselves reflect their roles.

The first Torah, the Torah that must be written by each person, provides information, teachings, and laws. One fulfills the mitzvah to write a Torah by commissioning a scribe to write it. The goal of writing the Torah scroll is to know and keep Judaism. Its utilitarian nature is why many authorities view buying Jewish books and building a library as a fulfillment of the mitzvah. The “timeless” Torah is written and kept in the ark. It is static, permanent, and serves as the revered source for who we are and what we do.

The second Torah of the king is very different.

“He shall write for himself a copy of this Torah…”
Even if he inherited a Torah from his father, the king must write a new scroll for himself.
“It shall be with him, and he shall read therein all the days of his life.”
The Talmud teaches that king had to take his personal Torah with him everywhere he went. It’s a handy guide or roadmap (think Waze or Google Maps) for every step of the journey.
“That his heart be not lifted up above his brethren…”
The second Torah provides perspective. It is not merely the source text of Judaism; it inspires the king to maximize and live his best life in service to those around him. It may be great to be the king, but the king is only as great as he lives up to his potential as a leader.

The second, “timely Torah” is not only religious information. It is the Torah of inspiration, of mission, and of purpose.

While we no longer have kings and their two Torahs, both the timeless and timely Torahs resonate deeply when we participate in a new Torah dedication. The scroll that is completed is the same as every other scroll. Yet, the joy of the occasion is unique and very personal. At Torah dedications, everyone in attendance is swept up in the excitement of a “new” Torah joining the Jewish people even as it is “the same” as every other Torah. We instinctively feel that every Torah written furthers the Jewish people.

I think the “timely” aspect of Torah is why there have been so many Torahs commissioned after October 7. These Torahs are like the second Torah of the king, extending the timeless values of Judaism into the future. Whether to memorialize those murdered, IDF soldiers killed in action, or what seemed like perpetual scribal activity at the Nova site, writing a new Torah provides inspiration, confidence, and strength that we can face down any challenge.

Rabbi Shlomo of Karlin said, “Der grester yester hora is az mir fargest az mi is ein ben Melech - The greatest mistake is to forget we are children of the king.” Each of us may not be an actual king, but we are “princes” with royal potential. The tale of the two Torahs applies to each of us.

There is the Torah of the entire nation that each of us follows, and there is the unique contribution, perspective, and soul that we each add. Rav Kook describes Torah as the national symphony of Judaism. The collective song is beautiful, but it depends on each instrument, each voice. If an individual note is missing, the song is incomplete. Torah is a national mission. At the same time, each of us has a mission in this world that no one else can fulfill. That is our “second Torah.” Maybe it’s to invite a neighbor for Shabbat, volunteer for the community, or blow shofar for the congregation. (I’m actually looking for some shofar reinforcements.)

Rabbi Jonathan Sacks wrote a book with a title that captures the essence of the two Torahs: A Letter in the Scroll. Each of us is a letter in the scroll of the Jewish people. The scroll is invalid if even one letter is missing, but each letter is also unique in its shape and placement. We are all bound by the timeless Torah of Sinai. But each of us must also write – and live - our own timely Torah, the Torah of our lives, our choices, our contributions, and our impact on others.