Parshat Bamidbar

2 Sivan 5764

May 22, 2004
Daf Yomi: Chulin 120

Guest Author:
Rabbi Efrem Goldberg

Associate Member, Young Israel Council of Rabbis

 

The book of Bamidbar opens with an unusual reference. "And HaShem spoke to Moshe in the desert saying�" What is the significance of mentioning where this communication took place? Don't we know the location of the extended stay of the Jewish people throughout their travels? Why introduce the fourth book of the Torah with this fact?

The Midrash Rabbah provides a famous answer to this question: "Anyone that does not make themselves into a desert, barren and ownerless, cannot acquire wisdom and Torah. Therefore, it says, 'HaShem spoke to Moshe in the desert'."
The gemora in Eruvin 54a echoes this idea when it states, "Rav Masnah said, what is the meaning of that which is written 'and from the wilderness to Mattanah?' This teaches that if a person makes himself like this wilderness which everybody treads upon, then he will retain his studies, but if not, he will not retain his studies."

The Midrash and Gemora clearly state that considering ourselves as a midbar is a necessary prerequisite to acceptance of Torah. Obviously, the goal is not to recreate a midbar lifestyle in the physical sense, one that is impoverished and uncomfortable. What, then, does it mean to view ourselves as a desert?
HaShem created man with a natural inclination towards selfishness. Indeed, it is this attribute that is responsible for man's will to survive. However, our selfishness, our looking inward, our setting of our own priorities and our making decision based on our own interests makes it particularly difficult and challenging to experience meaningful relationships.

Therefore, to function as part of a successful, healthy relationship, it is often necessary to remove the protective wall that promotes and encourages our selfish outlook and approach to life. To truly be engaged in a relationship with another party, we must destroy the constant focus on the self and break down the emphasis on the "I."

If this is true in human relationships, it is certainly necessary in our relationship with HaShem. To fully engage in a relationship with HaShem that is meaningful and real, we must view ourselves as a desert, barren and empty.
In a desert, a person is dependent and cannot survive without the help or reliance on others. In life, our existence is desert-like, in that we are entirely and totally dependent on HaShem and cannot survive without his help.
Therefore, a prerequisite to acceptance of Torah is that we gain a midbar mentality and diminish the emphasis on ourselves, thereby making room for HaShem in our lives.

The gemora in Berachos 63b states: "Reish Lakish said, from where do we know that words of Torah are not retained except by one who kills 'atzmo,' himself, over the Torah? For it is stated, 'this is the Torah of a man who dies in a tent.'" Classically, this is interpreted to mean that Torah is only acquired by one who exhausts himself over it and toils tirelessly in its meaning.
However, Rabbi Eliyahu Dessler gives a novel interpretation. He explains that Torah is only acquired by one who annihilates the 'atzmo,' kills and destroys the notion of "I", and the emphasis on selfish interests.

Each Friday night we recite as part of davening, "Tzadik katamar yifrach" - a righteous person flourishes like a palm tree." Perhaps the meaning of this enigmatic statement is as follows. Interestingly, the only vegetation that can live and thrive in a desert is a palm tree, since its roots are so deep. Similarly, to be deemed a tzadik, one must be like a palm tree and flourish in the desert mentality.

To be a midbar means to be barren and empty. It means to not superimpose preconceived notions or agendas upon the Torah, but rather to hear what the Torah has to tell us. Viewing ourselves as a midbar means allowing Torah to guide us, based on its values, and to allow Torah to dictate to us our role, not the reverse.

This, indeed, is the first lesson of the book of Bamidbar, namely the formation of the encampment and the division of roles of the Jewish people. The twelve tribes were divided in four with three traveling to the north, three to the south, three to the west and three to the east, each raising its individual flag towards the mishkan that traveled in the middle.

The Midrash describes that Moshe was apprehensive about this formation because he feared each tribe would complain about its position. One would want to be north, and the other east. A Yisroel would want to be a Levi, Yissachar would want the role of Zevulun, men would want to be like women, and women would want to be like men.

The solution, Moshe was told, is to have the mishkan travel at the center. People can object to the division of roles and their lot only if the "I", the self, is in the middle of the encampment. However, with the mishkan at the center, the focus is directed toward the relationship with HaShem.

The lasting lesson of the encampment in the desert is that the Torah celebrates diversity rather than uniformity and encourages each of us to distinguish ourselves within Avodas HaShem. At the same time, Torah demands of us that we approach it as a midbar, devoid of personal ambitions and ready to accept the destinies that it prescribes for us.

We must realize that in Jewish life we don't seek to find a role that serves us, but instead to find the role we are supposed to serve.

Good Shabbos!

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