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We’ve talked about David’s approach to תלמוד תורה, that it needs to be in the context of a relationship with ה׳, not for the intellectual satisfaction of learning, or, worse, for some external gain. We use the word תורה as a metonym for ה׳; when David says דבקתי בעדותיך he means דבקות בה׳. We cited the Maharal that אהבת תורה is incompatible with אהבת ה׳, since it is impossible to love two things at once. However, the volta here introduces the word אהבה, and it is מצותיך אשר אהבתי:
To help understand this is a deeper way, I need to start with some apologetics. There is one explicitly religious non-Jewish thinker who gets cited a lot in both Haredi and Modern Orthodox English writings, and that is C. S. Lewis. Lewis is best known to us as the author of The Chronicles of Narnia, but he was a serious Anglican thinker. His חכמה for our purposes lies in the fact that he approaches תהילים from a completely different perspective. He asks questions that we never would have thought to ask. His answers may be wrong, but the questions are valuable nonetheless.
My התר for reading his Reflections on the Psalms comes from Rav Lichtenstein:
Lewis looks at psukim like:
and is bothered. How can a law text be “sweet”?
But that is too shallow for our understanding. This is the intellectual approach to Torah, but it doesn’t really explain אשתעשע במצותיך; Torah gives us joy. Meir Soloveitchik cites Lewis, then says that the reason is the identification of Torah with G-d. It is the Jewish expression of Divine incarnation:
And we love Torah because we love ה׳, and it is the only way to connect to the infinitude of ה׳.