Parsha Bamidbar

Parsha Bamidbar

Sivan 1 / 2, 5773    May 10 / 11,2013

"And Hashem spoke to Moshe in tile wilderness of Sinai"

(1:1)

One of the words at the start of this parsha is "Bamidbar" (in the wilderness) - serves as the name of both the parsha and the fourth of the five Chumoshim. Much of the Torah's narrative takes place in the wilderness, and there  Klal  Yisroel received  the  Torah.

Indeed Chazel sees an integral connection between the wilderness and the Torah. It is appropriate that this parsha is traditionally read on the Shabbat preceding the Yom Tov of Shavuos; therefore,  I'll share some of  the  approaches  necessary  for  the  proper and successful study of Torah......

The Midrash states that the Torah was given in three distinct settings:  fire, (Mount Sinai was fiery and smoking), water,(the heavens and the clouds were  dripping with water).,and desert. The Midrash explains that just as fire, water, and desert are free and available to all, so too, the Torah is free and available to ALL!  The Shem Me’shmuel suggests that these three entities symbolize three specific qualities necessary for successful Torah study and personal development.    Fire signifies the burning desire and fiery enthusiasm which exists in the heart of a Jew who yearns for G-D.   Water suggests coolness and patience, a settled and disciplined mind, and the clarity of thought necessary to properly formulate an understanding of Torah concepts. The desert implies man’s ability to forego worldly pleasures and luxuries which hinder him from achieving perfection.

The Nachlas Eliezer’s approach to the significance of these entitles is somewhat different The Torah contains within it positive commandments and negative commandments.   The differences   between    these mitzvahs   mandate two distinct approach s for their fulfillment.  Positive mitzvahs require the “fire” of enthusiasm and zeal, while the negative mitzvahs demand a cool restraint.  These  two  contrasting  qualities are symbolized  by  the fire  and  water  mentioned  by  the  Midrash.  However, there is a danger, even to one who possesses these qualities - the ability to clearly understand the appropriate time and place to utilize these qualities.  The evil ‘inclination’ and personal prejudices of an individual can easily blind his perspective to the point that he loses the ability to distinguish which approach is indicated. Therefore, the Torah mandates a third quality. A Jew must make him/herself desert-like, free of foreign elements and prejudices. He must banish these personal feelings so he is able to see the truth of the Torah and live justly by its ideals.

The Pri Tzaddik declares that only after a man rids himself of the notion that in the pursuit of worldly pleasures and desire will he find happiness and peace, is he able to attain true harmony in the performance of Torah and Mitzvahs.   For only then can man truly become unified with his fellow man and G-D!

It is indeed allowable to have worldly possessions, but you should not use that as a prerequisite for his/her lifestyle!   If it is allowed, then the proper study, the sincere belief of Torah shall be at a loss.   We must clearly think, prioritize, and determine life’s priorities and NOT be lead astray by life’s material luxuries.

Shabbat Shalom and Good Shabbos