Bamidbar - Worship and Study - 5783

Rabbi Meir says: "Whoever studies Torah for its own sake merits many things." The obvious meaning of "for its own sake" is "in order to do it." This is the meaning of the word "Torah" or "teaching"--it teaches a person what to do. The real effort in Torah is that of negating your own mind and opinion in order to understand the will of God and the opinion of Torah.

The Midrash likens Torah to a wilderness: it has to be as ownerless as wilderness. Scripture says: "From the wilderness to Mattanah" (Num. 21:18), which can be read as: "From wilderness, a gift." The Midrash tells of a prince who entered one city after another only to see the populace flee before him, until he came to [a] ruined city, where he was greeted with praise. Said the prince: "This is the best of all the cities. Here I will set my throne."

The word midbar (wilderness) comes from a root meaning "to lead" or "rule." The midbar is one who submits to that rule, the person who negates his own self, realizing that he has no power to act without the life-flow of God. This is the difference between the populace of the various cities. Those who fled also feared the prince, but they retained power to act on their own. The nations of the world also revere the Lord as "God of gods." But Israel are like a midbar; they have no power or leadership at all on their own.

Thus we are told that fear of heaven applies "in the open and in secret." "In the open" means to know that God oversees all things; this brings you to a state of awe. But "in secret" means that the fear of God attaches itself to a person's very life-force so that he can do nothing, not even make a simple movement, without remembering that it takes place through the power of God and that he himself is as but an axe in the hand of the one who chops with it.

Such is the study of Torah: to negate yourself before the way that Torah leads you, so that every deed be only to fulfill God's will and desire. Since it was by Torah that God created the world, you can cleave to God in every deed you do through the power of Torah. You do that by self-negation, by submitting in every act to the inner life-force, which is the life of God, by means of the letters of Torah that lie within the deed.

This is the meaning of "for its own sake." All creatures were made for His glory ... (Isa. 43:7) the glory of God's blessed name. (Translated by Arthur Green)

(1) The sages taught in the language of the Mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14). And it bestows upon him royalty, dominion, and acuteness in judgment. To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases. And he becomes modest, long-suffering and forgiving of insult. And it magnifies him and exalts him over everything.

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT. This text is related (to Jer. 2:31): O GENERATION, UNDERSTAND THE WORD OF THE LORD: [HAVE I BEEN A DESERT FOR ISRAEL <OR A LAND OF THICK DARKNESS>?] The Holy One said to Israel: Because you said to Moses (in Numb. 20:5 = 21:5): WHY DID YOU BRING US UP FROM {THE LAND OF} EGYPT <TO DIE IN THE DESERT? FOR THERE IS NO BREAD AND NO WATER> (Jer. 2:31:) HAVE I BEEN A DESERT FOR ISRAEL? Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either <palace> food or <palace> drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down under clouds of glory and raised up three redeemers for you to serve you, [as stated] (in (Micah 6:4): AND I SENT MOSES, AARON, AND MIRIAM BEFORE YOU.

[Another interpretation (of Jer. 2:31): WHY DID MY PEOPLE SAY: RADNU; <WE WILL NOT COME UNTO YOU ANY MORE>? What is the meaning of RADNU (rt.: RWD)]? Compare what is said (in I Kings 5:4): FOR HE HAD DOMINION (RWDH (as if from RDH) OVER EVERYTHING BEYOND THE RIVER (i.e., west of the Euphrates). They said to <the Holy One>: You have given us the Sanctuary, but you have taken away your Divine Presence from us. Now what do you still want from us? (Jer. 2:31) <WHY DID MY PEOPLE SAY: HE HAS DOMINION OVER US (RADNU)>; WE WILL NOT COME UNTO YOU ANY MORE? He said to them: Would that <I> were, as stated (in Jer. 9:1 [2]): {AND} WOULD THAT I WERE IN THE DESERT, AT AN INN FOR WAYFARERS, <THAT I MIGHT LEAVE MY PEOPLE>. Where? Where I was praised, as stated (in Is. 42:11-12): LET THE DESERT AND ITS CITIES LIFT UP <THEIR VOICE>[… LET THEM GIVE GLORY TO THE LORD AND DECLARE HIS PRAISE IN THE ISLANDS]. <The matter> is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and <again> they fled from him. He entered into another city {and destroyed it} [that was ruined (harevah)]; and when the inhabitants saw him, they praised him. That prince said: This city is better than all the metropolises. Here I will build myself a lodging place; here I will dwell. Similarly, when the Holy One came to the sea, it fled from him, as stated (in Ps. 114:3): THE SEA SAW <HIM> AND FLED. When he came to the desert wasteland (harevah), they praised him, as stated (in Is. 42:11): LET THE DESERT AND ITS CITIES LIFT UP <THEIR VOICE>[…. He said: This city is better. Here I will build a lodging place. When he came down into its midst, they began rejoicing, because the Holy One was dwelling in their midst, as stated (in Is. 35:1): THE DESERT AND THE ARID LAND SHALL BE GLAD, [AND THE WILDERNESS SHALL REJOICE AND BLOSSOM LIKE A CROCUS].