Bamidbar: Desert as a Prerequisite for Torah

Having journeyed from Rephidim, they entered the wilderness of Sinai and encamped in the wilderness. Israel encamped there in front of the mountain,

Why was the law given in the desert? To teach us that just as the desert is free to all men, so the words of the law are free to all who desire to learn them. Also, lest a man should say: “I am a student of the law that was given to me and my ancestors, while you and your ancestors are not students of the law; your ancestors were strangers”; hence it is written: An inheritance of the congregation of Jacob (Deut. 33:4). This tells us that the law was an inheritance for all who associate themselves with Jacob. Even outsiders who devote themselves to the law are equal to the high priest, as it is said: Which if a man do, he shall live by them: I am the Lord (Lev. 18:5). It does not refer to priest or Levite or Israelite but merely to man. Thus, One law and one ordinance shall be both for you and for the stranger that sojourneth with you (Num. 15:16). Observe what is written concerning the sons of Jethro: And the families of the scribes that dwelt at Jabez: the Tirathites, the Shimeathites, the Succathites (I Chron. 2:55). The name Tirathites (understood as derived from Aramaic tar’a, “gate”) indicates that they sat at the gate to the inner chamber of the Temple; Shimeathites (which includes the letters of the word shema, “hear”) implies that all the Israelites heard the law from their lips; and Succathites (which includes the word sukkah, “covered by”) suggests that they were enveloped by the Holy Spirit. Who were these? They were Kenites who came from The father of the house of Rechab (ibid.). The father-in-law of Moses was a Kenite, and Shemaiah and Abtalion and the descendants of Sisera were also Kenites. They studied the law in public like the men of the Great Synagogue. Why was that? Because the law was given to all Israel. Therefore it is written: These words that the Lord spoke unto all your assembly (Deut. 5:19).

The second step which the Israelites had to take in preparation for מתן תורה was to be modest and humble. Our sages say that only people who are humble can be certain that they will not forget their Torah knowledge. They phrase it thus: אין דברי תורה מתקימין אלא במי שמשפיל עצמו ומשים עצמו כמדבר "Words of Torah do not endure except with people who humble themselves to be like the desert."

"And God spoke to Moses in the Sinai Wilderness" (Numbers 1:1). Why the Sinai Wilderness? From here the sages taught that the Torah was given through three things: fire, water, and wilderness. How do we know it was given through fire? From Exodus 19:18: "And Mount Sinai was all in smoke as God had come down upon it in fire." How do we know it was given through water? As it says in Judges 5:4, "The heavens dripped and the clouds dripped water [at Sinai]." How do we know it was given through wilderness? [As it says above,] "And God spoke to Moses in the Sinai Wilderness." And why was the Torah given through these three things? Just as [fire, water, and wilderness] are free to all the inhabitants of the world, so too are the words of Torah free to them, as it says in Isaiah 55:1, "Oh, all who are thirsty, come for water... even if you have no money." Another explanation: "And God spoke to Moses in the Sinai Wilderness" — Anyone who does not make themselves ownerless like the wilderness cannot acquire the wisdom and the Torah. Therefore it says, "the Sinai Wilderness."

The Gemara discusses the second of Ezra’s ordinances: And that they should read the Torah on every Monday and Thursday. The Gemara asks: Did Ezra institute this practice? But it was instituted from the beginning, i.e., long before his time. As it is taught in a baraita with regard to the verse: “And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water” (Exodus 15:22). Those who interpret verses metaphorically said that water here is referring to nothing other than Torah, as it is stated metaphorically, concerning those who desire wisdom: “Ho, everyone who thirsts, come for water” (Isaiah 55:1).

And Rabbi Ḥanina bar Idi said: Why are matters of Torah likened to water, as it is written: “Ho, everyone who thirsts, come for water” (Isaiah 55:1)? This verse comes to tell you: Just as water leaves a high place and flows to a low place, so too, Torah matters are retained only by one whose spirit is lowly, i.e., a humble person.