Through this blessing we beseech Hashem to elevate us spiritually, purify our souls, and make us bearers of the Name of Hashem. This corresponds to the second aspect of Talmud Torah, the sanctity that is acquired by Torah students as a result of Torah study, what may be referred to as attaining the Keter Torah. This higher sanctity of Keter Torah came into being at Har Sinai when Bnei Yisrael declared “We shall do, and learn.” Shortly afterwards the people worshipped the Golden Calf, and Hashem thought to destroy them. Moshe pleaded on their behalf and his prayers were accepted. “And the Lord said to Moshe, go, lead the people to the place of which I have spoken to you; behold, my angel will go before you” (Shemot 32:34). The reaction of the people should have been one of relief and consolation. Instead, “And when the people heard these evil tidings they mourned; and no man put on his ornaments” (Ibid, 33:4). Apparently, although Hashem had granted atonement, the past left its mark. The people were no longer worthy of the special sanctity of the Torah. The crowns they had acquired only a short time before, were removed and the people grieved. According to the Talmud, these crowns were transferred to Moshe. What led the Sages to this conclusion? Shortly after, the Torah describes the rays of light that
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emanated from the face of Moshe. These rays represent the sanctity of the Torah inherent in the personality of Moshe. The concept of Keter Torah must inspire each of us to inculcate within ourselves a thirst and a desire for Keter Torah. We must dedicate more of our energies to “Talmud Torah Lishmah”, so that we can sanctify ourselves with “Kedushat HaTorah”, and make ourselves sanctuaries for the presence of Shechinah.
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