The top of Amud Aleph continues the discussion of why the Tanna of the Mishna began his enumeration of cases with the instance of the daughter. The principle stated is, “A law derived from a homiletical interpretation and is not explicitly stated in the Torah, is more precious to the Tanna, and therefore stated first.”

כֵּיוָן דְּאָתְיָא מִדְּרָשָׁא חַבִּיבָא לֵיהּ

This principle is difficult to grasp from our modern sensibilities. What exactly makes something learned from a derasha so much more chaviv? If anything, the urge is to list it last, as it might be less significant. I have an urge to say that the Gemara actually means that, euphemistically, the Tanna lists it first because otherwise it would be in danger of not being treated as important. However, no commentaries offer this interpretation though I have a proof of concept from a different phrase that was rabbinically coined. The Shabbos Day Kiddush is called “Kiddusha Rabbah”, “the Great Kiddush”, precisely because the Shabbos day Kiddush is only a rabbinic requirement and so is treated with extra, artificial deference (See Mishna Berura 289:3.)

There is a metaphysical idea behind why that which is derived from a derasha is considered chaviv. Chayyim V’chessed (589) discusses a difference between physical entities and spiritual entities. Something that is physical must always be engaged in renewal in order to be attached to God because it has no natural state of completeness. This is unlike a spiritual entity, which is complete in its attachment to God and does not require any strivings or effort. Compare this to any physical state versus an imagined ideal spiritual state. Physical entities can only try to approach perfection, but never attain it. They are closer and more attached to God when trying to attach than if they merely were in repose. This is different from some celestial, perfect entity whose attachment to God is not connected to striving, but rather is intrinsic.

Torah that is revealed is pure knowledge and truth, and is in a state of perfection that does not require any additional strivings. However, that truth is not the truth that humans can relate to without some kind of mediation into the physical realm. The derasha represents the human striving to approach and understand God’s will and truth. Therefore, in terms of holiness and attainment, the revealed word is more sacred. However, on the human process level, the derasha allows the person to be closer.

Spiritual matters and emotional intimacy are similar in that way. One cannot really ever fully connect with another person. And, stagnation in a relationship as well as in spirituality is not meaningful, even after having attained some level. It is the very act of growing, renewing and trying to be close that develops attachment.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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