The very last of the 613 Misvot in the Torah is the command to write a Sefer Torah. The Torah instructs in Parashat Vayelech (31:19 ), "Ve'ata Kitbu Lachem Et Ha'shira Ha'zot" – literally, "And now, write down for yourselves this song," referring to the text of the Torah. Why is the Torah referred to as a "Shira" – song? Why aren't we commanded simply to write a Torah? And what does it tell us about the Torah that it is described this way? Several different answers have been given to this question. The Netziv (Rav Naftali Tzvi Yehuda Berlin of Volozhin, 1816-1893), in his Torah commentary, explains that the word "Shira" actually means "poem." The Torah is referred to as a "poem," the Netziv writes, because a poem is not to be taken at face value. When writing a poem, the poet utilizes numerous literary devices to convey a deep message. The true meaning of the poem cannot be understood through a simple, straightforward reading of the text; the words need to be carefully studied and analyzed. Similarly, the text of the Torah requires in-depth study. The plain meaning does not convey the full message of the Torah. This is why we have the Torah She'be'al Peh – the oral tradition – which teaches us how to understood the deep meaning of the Torah text. The conventional understanding, however, is that "Shira" indeed means song, and that the Torah is compared to a song. Why? One reason is that a song speaks to the heart, not the mind. Learning is an intellectual exercise, whereas listening to music arouses the soul, stirring one's emotions. Torah is called a "Shira" because the experience of Torah learning is both intellectual and emotional. On the one hand, of course, learning is an intellectual exercise, as we use our minds to absorb and understand the profound wisdom of the Torah. But additionally, the experience of Torah learning touches our souls. Through the study of Torah, we connect with Hashem, and strengthen our bond with Him. And so learning Torah is not only intellectual, but also spiritual. Like music, Torah affects our inner beings, our soul and our spirit. This is why we should endeavor to learn Torah even when our minds aren't working as well as we want them to, when we find it difficult to focus, when we are distracted, when we are fatigued, or otherwise unable to absorb and understand to the best of our ability. Even under less-than-ideal intellectual conditions, there is still great spiritual value to Torah learning. If a person's mind is not currently able to understand an intricate passage in the Talmud, there are lighter texts that he can and should learn. Once we recognize the spiritual value of Torah learning, the impact it has upon our hearts and upon our souls, we will want to learn under all conditions, even when they aren't ideal. There is also an additional ramification of the emotional impact of Torah learning. King David proclaims in Tehillim (119:54 ), "Zemirot Hayu Li Hukecha" – "Your statutes were songs for me," emphasizing this emotional, spiritual dimension of Torah learning. He spent many years on the run, fleeing from those who tried to kill him. He also led may wars against enemy armies. During those periods of hardship, Torah learning was his "song," his source of calm and serenity. Torah study touches the heart and connects us to Hashem, bringing us comfort and peace of mind during life's difficult moments. Let us utilize this precious gift that we have been given, and take advantage of every opportunity we are given to immerse ourselves in Torah learning and reap the invaluable emotional and spiritual benefits that it offers us.