(Devarim 33:4) "Torah was commanded lanu by Moses": This command is only "lanu," only for our sake. Similarly, (I Kings 8:20) "And I have built the house for the name of the L-rd, the G-d of Israel" — What is the purpose of this house? (Ibid. 21) "And I have built there a place for the ark" — This command is only lanu, only for our sake.

Variantly: "Torah was commanded to us by Moses": It is not from Moses alone that we hold the Torah; for our fathers, too, acquired it, viz. (Devarim, Ibid.) "the inheritance of the congregation of Jacob." This tells me (only) of an inheritance for the sons of kings. Whence do I derive the same for the sons of non-kings? From (Devarim. 29:9) "You are standing this day, all of you, etc." Variantly: Do not read it "morashah" ("inheritance"), but me'orasah" ("betrothed"), the Torah being betrothed to Israel, and (it is forbidden) to the gentiiles as (is) a married woman. Similarly, (Mishlei 6:27-29) "Will a man draw forth fire into his lap, and his clothes not be burned? Will a man walk on coals and his feet not be scorched? So, he who comes to his friend's wife. No one who touches her shall go clean." Thus "the betrothed of the congregation of Jacob."

3. Another word: Don’t vocalize the text as*:* betrothed (me’orasah)— Rather, vocalize it [conventionally] as: heritage (morashah)— This teaches that the Torah is Israel’s heritage. An analogy— to what is this comparable? A royal heir was taken captive, as a child, to a coastal town. Now, should he want to return— even after a hundred years— he should not be ashamed to return, for he can say: I am reclaiming my heritage! So, too: A disciple of sages, having been separated from words of Torah, and wandering off to other pursuits. Should he want to return— even after a hundred years— he should not be ashamed to return, for he can say: I am reclaiming my heritage!