Torah (n.) study and prayer run in opposite directions: in study God speaks to you, in prayer you speak to God.
Torah (n.) is any idea that can be turned into a prayer; what only informs is scholarship.
Torah (n.) looks at man from God's side, where the professors looked at God from man's side.
Torah (n.) is a beloved hidden in a palace, opening a small door for a moment to the lover who keeps pacing outside.
Torah (n.) is God's portrait, and the cosmos is a portrait of the Torah.
Torah (n.) is Israel's destiny rather than its wisdom, its essence rather than its literature.
Torah (n.) outweighs the cosmos, the Jew told the Greek who boasted of Homer and Plato.
Torah (n.) was the blueprint God consulted to build the world, so the cosmos cannot exist without it.
Torah (n.) is a king's only daughter given in marriage, and his one request is a room kept ready for him wherever she goes.
Torah (n.) can become an idol when it is equated with God's wisdom; God is greater than His Torah.
Torah (n.) is the knot that ties God and man together.
Torah (n.) we hold is an unripe fruit of heavenly wisdom, a small part of what God knows.
Torah (n.) is God's, as the world is God's, but God is no more His Torah than He is His world.
Torah (n.) is not a song, said Raba: David was punished for calling God's statutes his songs.
The Torah (n.) is Israel's destiny rather than its wisdom, its essence rather than its literature.
Torah (n.) is always given today; the day of Sinai never slips into yesterday.
Torah (n.) is a hidden beloved who opens her door a crack for a moment, just long enough to rekindle her lover's longing.
Torah (n.) leaves us grateful for what was said and hungry for what is still unsaid.
Torah (n.) is an exile like the Shechinah, wearing plain husks to walk through history.
Torah (n.) wears its stories as clothing; mistake the clothes for the one wearing them and you lose everything.