The Entire Nation Saw the Sounds
Following this line of reasoning, we will now explain in greater depth the rationale for the mitzvah of gazing upon the letters of the sefer-Torah. In my humble opinion, this sacred practice is based on a passuk related to Matan Torah (Shemos 20, 15): "וכל העם רואים את הקולות"—and all the people could see the sounds. Rashi explains that they were seeing that which is audible, which is impossible to see elsewhere.
At Matan Torah, before they sinned with the “eigel,” the people of Yisrael were on an exalted level. They were able to attain Torah-insights with a type of intellectual vision that surpassed mere hearing, in keeping with the statement in the Gemara (R.H. 25b): "לא תהא שמיעה גדולה מראיה"—hearing should not be greater than seeing (visualizing). This is similar to what Yisrael will be privileged to experience le’asid la’vo. As it is written (Yeshayah 30, 20): "והיו עיניך רואות את מוריך"—and your eyes will behold your Teacher. In other words, le’asid la’vo, Yisrael will be privileged once again to see the teachings of the Torah revealed to them by HKB”H, a privilege and perception they forfeited as a consequence of the “cheit ha’eigel.”
Seen from this perspective, we can truly appreciate the magnificent opportunity of gazing upon the letters in a sefer-Torah. Clearly, after the “cheit ha’eigel,” we are no longer privileged to “see the sounds” as all of Yisrael did at Har Sinai. Instead, we must suffice to learn Torah with the sense of hearing. Nevertheless, when the Torah is being read in the synagogue, and the entire congregation is listening to the reader with their sense of hearing, there is also a mitzvah to look at the letters of the sefer-Torah. Doing so imparts a tremendous kedushah enabling a person to attain sublime Torah-insights akin to what Yisrael attained at Matan Torah, as it says: “All the people could see the sounds.”
It gives me great pleasure to expand on this notion by presenting what is written in the Responsa of the Radbaz. It behooves us to publicize his amazing comments concerning the kedushah of a sefer-Torah. Here is a translation of his sacred words:
You have asked me a question and I will offer you my opinion. Why do we not write vowels in a sefer Torah, seeing as everything was given to Moshe Rabeinu, a”h, at Sinai? In fact, even the cantillations deserve to be written; so that the reader will read the text properly without mistakes. After all, even the cantillations often clarify the meaning of the text.
Answer. Your question is related to what the malachim asked HKB”H (Shabbas 88b) when Moshe Rabeinu, a”h, ascended to receive the Torah. The ministering angels asked: “What is a creature born to a woman doing amongst us?” HKB”H replied to them: “He has come to receive the Torah.” They responded to Him: “Give it to us.” That is reflected by that which is written (Tehillim 8, 2): “Rather You should bestow Your glory upon the heavens.” Moshe Rabeinu addressed them, “What is written in the Torah? ‘You shall not murder, you shall not commit adultery, etc.’ Is there murder among you? Is there adultery among you? What need have you for the Torah?” They conceded to him and said (ibid. 10): “Hashem, our Master, how grand is Your name throughout the land!”
Now, we could ask: Weren’t the malachim aware of this answer? However, we can suggest that they (the malachim) read the Torah differently, (more) spiritually, without the separation of words—as names of HKB”H. In fact, our Rabbis of blessed memory said that the entire Torah is comprised of the names of HKB”H. So, HKB”H informed them that the Torah has an alternate reading, which is material, involving the separation into words related to issues pertinent to human beings—tumah and taharah, that which is prohibited and that which is permissible, innocent and guilty, and all the rest of its laws.
With this knowledge, you can understand the answer to your question. The Almighty commanded that they write the Torah without vowels and cantillations, as it existed in its original form with Him, blessed is He. Thus, it would allow two possible readings, a spiritual one and a material one; so that someone who is capable of perceiving will perceive. Accordingly, they said (Berachos 55a): “Betzalel knew how to combine the letters with which the heavens and the earth were created.” He passed on the knowledge of the vowels and cantillations like the rest of Torah she’b’al peh—which is an explanation (clarification) of Torah she’b’chsav; similarly, the vowels and cantillations provide clarification of Torah she’b’chsav.
Thus, we learn from the Radbaz that the letters in a sefer-Torah, without the cantillations and vowels, correspond to the concealed, mystical Torah comprised of the names of HKB”H, which the malachim desperately wanted to receive. On the other hand, the reading with the vowels and cantillations correspond to the revealed portion of the Torah. We can now rejoice! We have achieved a better understanding of the claim of the Arizal—that gazing upon the letters of the Torah from up close, so that the letters can be read easily, imbues a person with a powerful illumination. Seeing as the letters in a sefer-Torah are inscribed without vowels and represent the mystical names of HKB”H, therefore gazing upon them in a sefer-Torah imparts an extraordinary illumination to a person from the concealed, mystical portion of the Torah.
