“Revealing Hidden Praise”[1]
Parshas Bamidbar 5782
לרפואה שלימה אסתר תהלה בת אריאל ציפורה
Based on “Erev Shabbos Parsha Inspiration” by Rabbi Phillip Moskowitz[2]
Written by Rabbi Dani Staum
“ואלה תולדות אהרן ומשה ביום דבר ה’ את משה בהר סיני”
The Torah says, “These are the children of Aaron and Moshe on the day that G-d spoke with Moses on Mount Sinai”. Then, it proceeds to name the sons of Aharon.
Rashi explains that the Torah lists Aharon’s children as if they were the children of Moshe because Moses taught them Torah. The gemara (Sanhedrin 19b) says that whoever teaches Torah to his friend’s child, as if he had fathered that child. Since Moshe taught the sons of Aharon Torah, it was as if they were his children as well.
Torah Temimah notes that although Moshe taught Torah to all Klal Yisroel, he taught the sons of Aharon beyond the general principles that he instructed the rest of the nation. It was because he went above and beyond in teaching the sons of Aharon that he is regarded as if he bore them.
Torah Temimah adds that, by nature, a person is uncouth and undisciplined. Torah study transforms a person into a new elevated being. Therefore, one who teaches Torah to another helps create a new being, just as a father helps create a child. The Maharsha, (Sanhedrin 99b) relates a similar idea. Before a man is familiar with the ways of Torah, he is no more than a sophisticated animal. However, when he learns the ways of Torah, he becomes the pinnacle and purpose of the entire creation. In that sense, one who teaches another Torah gave him his very humanity!
The Medrash (Bamidbar Rabbah 1:7) notes that the Torah was given with fire, water, and in the desert. With fire as it says, “Har Sinai was completely covered in smoke because G-d had descended on it with fire.” With water as it says, “Also the heavens dripped, and the clouds dripped with water.” In the desert as it says, “And G-d spoke to Moshe in the Sinai Desert.”
The Nesivos Shalom explains that each of these elements – fire, water, and desert – can be used positively or negatively. Fire symbolizes passion and desires. If one follows his natural passions and allows them to dictate his behavior, he can destroy his life and hurt many people along the way. But if one can harness that excitement and inner fire, and direct it towards serving Hashem and helping others, there is hardly a higher level of service to Hashem.
We are most drawn towards those who are enthusiastic and passionate about what they do, and don’t merely go through motions listlessly. When one directs his inner fire, he can use it to accomplish great things.
This is part of why we sometimes see children who are rambunctious and often getting in trouble growing up, and later becoming respected community members and even Torah scholars. With years of understanding and reflection they learn to redirect and utilize their inner fire to accomplish great things.
Such a person uses a התלהבות דקדושה – holy inner fire, to serve Hashem with passion. They harnessed the energy that was there all along. The Torah was given with fire to symbolize to us that we have to be on fire! We have to serve Hashem and learn Torah with excitement and energy.
Water symbolizes love and kindness, the desire to connect with others. Love can easily be misused. One can love someone or something so much that he overlooks its danger and misdirection. If one doesn’t love others and seek to see the good in others, he cannot serve Hashem properly. The Torah was given with water to symbolize the need to be selfless and sensitive to the needs of others and to focus on how to invest beyond ourselves.
Finally, a desert is a place of lawlessness. There are no rules and no boundaries. A desert is a place of anarchy. If one seeks to live a life without restraint, he can become a dangerous person. In what way must we be like a desert to receive the Torah?
In order to properly embrace Torah, one must first put aside his ego. If one has a preconceived agenda, it will hinder his ability to fully accept what the Torah demands of him. To properly accept the Torah, one must view himself like a desert, with no agenda or ego. When one nullifies himself to Hashem, he thereby allows the Torah to dictate its boundaries and expectations in all facets of his life.
The Torah was given with fire, water, and in the desert to symbolize to us that we put aside our ego to open ourselves up to the Torah, and thereby channel our passions and fuel our efforts for selflessness.