A Definition of "Torah"

What is "Torah"?

This is one of the most basic question we can ask about Judaism. Like most basic questions, it is a surprisingly difficult one to answer.

Let's be more specific. What kind of a thing is Torah? Is it a book? Is it a system of law? Is it a collection of teachings and stories? Is it a religion? And if one is tempted to answer "all of the above," is there a unified definition of Torah which provides a framework for understanding how all of these characteristics are interrelated?

And what about the components of Torah? How do Torah she'bi'Chsav (the Written Torah) and Torah she'baal Peh (the Oral Torah) fit into a unified definition? What is the relationship between the Torah's narratives, prophecies, laws, philosophical ideas, and ethical guidelines? What place do halachos mi'de'rabbanan (Rabbinic laws) and minhagim (halachic customs) have within Torah, seeing as how they came into existence post-Sinai, but are clearly an integral part of Torah?

Artwork: Hassid Reading From Torah Scroll With Yellow Fiery Passion Going Up To Heaven He Points To Letters, by M. Zimmerman

The clearest and most explicit definition of Torah I have seen is the one provided by the Ralbag in the final sentence of the opening paragraph of his Introduction to Torah. Although his definition stands on its own, it can only be fully understood in context. You'll soon see why. Here is the first paragraph in its entirety:

Blessed and exalted be the Rock, Who, with His Understanding, His Wisdom, and His Knowledge, gives existence to all existing things – the existence of which manifests a chochmah (wisdom) and chaninah (beneficence) that none but He can completely apprehend. Praised be the Creator, Who, out of His desire to benefit these existences and to bring them from deficient existence to complete existence, directed His hashgachah (providence) upon these lowly existences, developing them stage by stage until He reached the existence of man. In addition to directing His hashgachah on man’s existence in the wondrous design of his anatomy, his abilities, and the faculties by which his [physical] existence is preserved, He did not refrain from directing His hashgachah on man by guiding him on the path to true perfection – man’s ultimate state of existence, for the sake of which this lowly material existence was endowed with tzurah (design) to the extent that it is. He did this by giving us the divine Torah, which is a nimus (regimen) that brings those who practice it properly to the true success.

I will now summarize and expand upon each of the Ralbag's points in light of my understanding of his hashkafah:

• Hashem is the Eternal ("the Rock") source of good ("blessed") Who transcends physicality ("exalted").
• He is the Cause of all existence.
• All existences are the product of His understanding, His Wisdom, and His Knowledge. 
• Although His chochmah and chaninah are manifest in the universe, He is the only One who completely apprehends it. 
• He is the Yotzer - the One Who fashions the universe. 
• As the Yotzer, He is praiseworthy (since we can only know Him through His creations).
• His will ("his desire") is to benefit His creations. 
• His hashgachah extends to all existing things (not only to man). 
• The role of His hashgachah is to benefit His creations, and to bring them from a state of potentiality ("deficient existence") to actuality ("complete existence"). 
• The hashgachic evolution of the universe's creation progressed from stage to stage (i.e. inorganic matter => organic matter => plants => creatures of the sea => creatures of the air and land) until it culminated with the creation of man.
• Hashem's hashgachah furnished man with everything he needs as a physical organism: his anatomy, his abilities, and the faculties by which he maintains his existence as a biological organism.
• But Hashem didn't stop there. In addition to hashgachically providing for man's physical existence, He also provided for man's metaphysical existence - his existence as a tzelem Elokim (truth-seeking intellect) - thereby guiding him on the path to his true perfection.
• He did this by giving us His Torah: a regimen that brings those who practice it properly to the true success. 

The Ralbag defines the term "the true success" in his commentary on Sefer Iyov: "the true human success consists in man comprehending Hashem, to the extent that this is [humanly] possible" (Ralbag on Iyov 34).

Artwork: Words of Torah, by David Baruch Wolk

The Ralbag's definition is as clear as day. What kind of a thing is Torah? According to the Ralbag, the Torah is a regimen. The Oxford English Dictionary defines "regimen" as "any systematic or prescribed course of action, esp. one adopted for a particular purpose or end." 

What is that end? According to the Ralbag, the ultimate end of the Torah-regimen is "the true human success [which] consists in man comprehending Hashem, to the extent that this is humanly possible." The Ralbag's formulation echoes the words of the navi:

Thus says Hashem: "Let not the wise man glorify himself with his wisdom, nor let the mighty man glorify himself with his strength, nor let the rich man glorify himself in his wealth; but let him that glorify himself glory in this: comprehending and knowing Me, for I am Hashem Who does kindness, justice, and righteousness in the land, for in these is My desire" - the word of Hashem (Yirmiyahu 9:22-23).

All of the Torah's laws, stories, and ethical and philosophical teachings are components of this regimen, and are instrumental in helping us to achieve its goal. The same goes for its components: Torah she'bi'Chsav and Torah she'baal Peh, halachos mi'de'rabbanan and minhagim. Of course, the question still remains: "How do these all of these things work together within the regimen to achieve the desired end?" Thankfully, the Ralbag answers this question in detail in the subsequent paragraphs of his Introduction to Torah. But even if he didn't spell out the answer, his operational definition of Torah would provide us with a sufficient basis for thinking through these questions on our own. That, to my mind, is what makes the Ralbag's definition so useful and enlightening.

The Ralbag's introduction helped me to realize another fundamental truth, namely, that matan Torah (the Giving of the Torah at Sinai) was an instance of the same hashgachah by which Hashem brings all things into existence. Just as Hashem brought the universe into existence through the laws of physics, and just as He brings man's physical body into existence through the laws of biology, so too, man's tzelem Elokim is brought into existence through his adherence to the Torah-regimen.

There is much more that can be said about the Ralbag's definition of Torah, as well as the other ideas in the first paragraph of his Introduction to Torah. With God's help, we will explore these points in future posts. For now, I urge you to take the Ralbag's definition and ponder it from time to time. I think you'll find this to be a fruitful exercise which will enhance your understanding and appreciation of Torah.

Let's review his definition one more time: the Torah is a regimen which brings those who practice it properly to true success - comprehending and knowing Hashem to the extent that is humanly possible.