Turn it, turn it round for all is contained in it.

Thus speaks Bemidbar Rabbah, the

collection of rabbinic interpretations, about the Torah, a multifaceted gem if there ever
was one. The Torah is one, but its facets are many, and as varied as those who receive its
wisdom. And so we read the words of Rabbi evi who, in !"odus Rabbah, regarding the
revelation at #inai, $uotes the %salmist who declares that The voice of the ord is in his
strength, which he interprets to mean that to the strength of each and every person & the
young, according to their strength' the aged, according to their strength' the little ones,
according to their strength' the sucklings, according to their strength' the women,
according to their strength. But how can this be so( As )od is one so must )od*s word
be one, not many. +are we say that, in effect, there were as many Torahs given at #inai as
there were individuals listening( +are we say that such interpretive polyphony continues
to this day( And yet, $uite manifestly, that is the case. ike a ,ewel of infinitely many
and infinitely variegated facets, revelation sends off an infinite multiplicity of potential
meanings. Revelation, in-itself & if one can even meaningfully speak of such a thing --
may be the #ingle .oice or %resence of the /nfinite and 0oly 1ne' but Revelation as
received, as heard, as responded to -- cannot but be a partial interpretation which partakes
of the limitations that are inherent in the situation of the finite human being who receives
this word. #till it might be asked whether on the deepest level, despite the apparent
multiplicity of interpretive responses, there is an essential torah, a common denominator,
or a common core & an aspect Torah that is true in all times and all places.