The Gemara in Maseches Sotah 35a teaches that Dovid Hamelech was criticized for referring to divrei Torah as “zemiros” — songs. The Gemara says that Hashem told Dovid:

“דברי תורה שכתוב בהן ‘התעיף עיניך בו ואיננו’ אתה קורא אותן זמירות?!”

Words of Torah, regarding which the verse in Mishlei 23:5 says that if a person merely turns his eyes away from them they can disappear from him — you call them songs?

As a result, Dovid Hamelech stumbled in the matter of transporting the Aron. Although even children knew the verse in Bamidbar 7:9 stating:

“בכתף ישאו” — “It shall be carried upon the shoulder.”

Dovid placed the Aron upon a wagon instead.

However, this becomes difficult because the Gemara in Maseches Eiruvin 18b praises Torah by comparing it to song. The Gemara says that any house in which Torah is heard at night will never be destroyed, deriving this from the verse in Iyov 35:10:

“נותן זמירות בלילה” — “He gives songs in the night.”

If Torah is compared to song in Maseches Eiruvin 18b, why was Dovid criticized in Maseches Sotah 35a for doing exactly that?

Perhaps the explanation is that song has two completely different functions.

Sometimes music is simply an expression of what a person already feels internally. A person is emotional, inspired, broken, joyful, or yearning, and song becomes a language through which he releases those feelings outwardly.

But music also has another power. It can shape the person himself. Anyone who has sat through heartfelt zemiros on Shabbos or listened to a moving niggun understands this naturally. Music does not merely express emotion — it awakens emotion. It penetrates the heart and leaves a lasting impression upon the soul.

So too with Torah.

The mistake was not calling Torah beautiful like song. The mistake would be viewing Torah merely as an emotional outlet or intellectual enjoyment. Torah is not only something a person expresses himself through. Torah is something that changes the person himself.

When a person learns Torah properly, with humility and awareness that he is encountering the wisdom of Hashem, the Torah shapes his thinking, behavior, values, and character.

Torah is therefore called “zemiros” in Maseches Eiruvin 18b not because it entertains man, but because it transforms him.