One Point from Likkutei Sichos

IN THE PARSHA:

After the story of Korach’s challenge to the Kehunah, we learn that Hashem made a covenant with Aharon and his sons, affirming that the Kehunah (and Matnot Kehunah) would always be theirs.

In his Hilchot Talmud Torah, the laws of learning Torah, the Rambam writes: Hashem gave the Yidden three special “crowns”: Keter Torah, Keter Kehunah, and Keter Malchut.

• Keter Kehunah was given to Aharon and his children forever.
• Keter Malchut was given to David HaMelech and his family forever.
• But the Keter Torah is available to every Yid (as the Pasuk says, Torah Tziva Lanu Moshe Morasha Kehilat Yaakov).

QUESTION:

Since the Rambam is teaching us about the greatness of learning Torah, why does he also tell us about Keter Kehunah and Keter Malchut?

ANSWER:

The Rambam is teaching us something special about a Yid’s connection to Torah.

Aharon and his sons’ being Kohanim is not limited to the fact that they do certain Avodah in the Beit HaMikdash. Rather, it is a description of who they are. They are Kohanim, and the Kehunah is eternally theirs. (In other words, they aren’t Kohanim just because they do Avodah. Rather, because they are Kohanim, they do the Avodah).

Similarly, the kings from the family of David do not only play a role, having certain responsibilities and authority. Rather, they themselves essentially are kings. Malchut is eternally theirs. And because they are kings, they play a specific role.

And just like Aharon’s Kehunah is part of who he is, and David’s Melucha is part of who he is, the same is true of every Yid and the Torah. The Torah isn’t only ours when or because we learn it. On the contrary. We learn the Torah because it is essentially, eternally ours, Morasha Kehilat Yaakov.

Further discussion:

What is a practical difference between one who plays the role of a king vs. one who is a king? (See footnote 58 and 59 in the Sicha).