פרשת במדבר - למה התורה ניתנה במדבר?

On the first day of the second month, in the second year following the exodus from the land of Egypt, ה׳ spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, saying:

The Gemara asks: In what way is midrash different from Bible, that one may not take payment for teaching it? Based on that which is written, which Moses said to the people: “And the Lord commanded me at that time to teach you statutes and laws” (Deuteronomy 4:14), and also that which is written: “Behold, I have taught you statutes and laws, as the Lord my God commanded me, that you should do so in the midst of the land where you go in to possess it” (Deuteronomy 4:5), God said: Just as I teach you for free, without payment, so too you also shall teach for free. There should be no difference between Bible and midrash, and Bible too, like midrash, should be taught for free.

This halakha is also taught in a baraita: “Behold, I have taught you statutes and ordinances, as the Lord my God commanded me” (Deuteronomy 4:5). Just as I learned from God for free, so too, you learned from me for free. And from where is it derived that if one cannot find someone to teach him for free that he should learn even by giving payment? The verse states: “Buy the truth, and do not sell it; also wisdom, and instruction, and understanding” (Proverbs 23:23). And from where is it derived that one should not say: Just as I learned by giving payment, so too, I will teach it by receiving payment? The verse states: “Buy the truth, and do not sell it.”

If it is local custom for a teacher of young children to take payment, he should be paid. [The father] is obligated to pay for his instruction until he can read the entire written Torah.In a place where it is customary to receive a wage for teaching the written Torah, one is permitted to do so. However, it is forbidden to take a wage for teaching the Oral Law, as [implied by Deuteronomy 4:5]: "Behold, I have taught you laws and statutes, as God commanded me." [Our Sages teach that Moses was implying:] Just as I learned at no cost, so, too, have you been taught from me at no cost. Teach the coming generations in a like manner. Teach them at no cost as you have learned from me."[Nevertheless,] if a person cannot find someone to teach him at no cost, he must pay for his studies, as [implied by Proverbs 23:23]: "Buy truth." May he charge to teach others? We learn [ibid.]: "but do not sell." Thus, it can be derived that it is forbidden to charge to teach Torah even though one's teacher charged to instruct him.

[Shimon] may instruct [Reuven] in the Oral Law, for it is forbidden to charge a wage for teaching it. The Written Law, by contrast, may not be taught by him, because a wage can be charged for teaching it. If it is not customary [in that community] to charge for instruction in the Written Law, this is permitted. Regardless of [the local custom with regard to payment], [Shimon] may teach [Reuven's] son.

“The Lord spoke to Moses in the wilderness of Sinai” – why in the wilderness of Sinai? From here the Sages taught that the Torah was given with three elements: With fire, with water, and in the wilderness. With fire, from where is it derived? “Mount Sinai was all smoke, [because the Lord had descended upon it in fire]” (Exodus 19:18). In water, from where is it derived? It is as it is stated: “Indeed, the heavens dripped, indeed, the clouds dripped water” (Judges 5:4). In the wilderness, from where is it derived? “The Lord spoke to Moses in the wilderness of Sinai.” Why was it given with these three elements? It is, that just as these are free for all mankind, so, matters of Torah are free, as it is stated: “Ho, everyone who is thirsty go to water” (Isaiah 55:1). Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – it is, that anyone who does not render himself like a wilderness, accessible to all, is unable to acquire wisdom and the Torah. That is why it is stated: “In the wilderness of Sinai.”

(5) 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."

(1) Behold this thing is agreed upon by the philosophers as well: That habituation of the virtues - when it comes before [acquisition of] wisdom to the point that it is a strong possession, and he studies wisdom afterwards such that it will give him alacrity for those goods - will add joy and love to his wisdom and industriousness to increase upon it; since [wisdom] stimulates him to [do] that to which he is [already] accustomed. But when the acquisition of knowledge comes first, and he studies [the virtues]afterwards, his wisdom will prevent him from that which he desires according to his habit. [And so] wisdom will weigh upon him and he will leave it.

(2) The Midrash (Bamidbar Rabbah 1:1) explains that the Torah was given in the desert to draw its light even to the most desolate places. The Torah is the life force of everything, and before its giving, there were 2000 years of chaos (Sanhedrin 97a). Through the Torah, Hashem illuminates all places of darkness. The specific timing mentioned in the parsha signifies that time itself can obscure Hashem’s revelation. The counting of each member of Klal Yisrael highlights that each person has a unique role in illuminating the darkness. The life force comes from Bnei Yisrael, who are united as one soul serving One G-d (Vayikra Rabbah 4:6). This unity is reflected in the principle "You shall love your fellow Jew like yourself," which underscores that through the Torah, the inner life force, all of Yisrael becomes one. The separation we experience is just an external garment; Hashem's intention in creating humanity is for each soul to illuminate the physical world. Each physical thing has its unique covering, which is why Bnei Yisrael are counted individually, signifying each person's unique mission. Furthermore, the Midrash (Bamidbar Rabbah 1:7) teaches that the Torah was given in the desert to show that one must humble oneself like a desert to merit Torah. The Maharal explains that everything has its material and form (Derech Chaim 6:10), and the desert, being without form, symbolizes this humility. One's readiness to accept form, or divine guidance, determines their merit for Torah, the inner life force and true shape of everything. The word "midbar" (desert) also relates to "dibur" (speech), indicating that everything should follow Hashem's commandments. Man must nullify himself to follow Hashem’s directives, as the Zohar explains "vedibarta bam" (speak of them). Tehillim (76:9) states: "the world was fearful and silent," illustrating the preparation for receiving the Torah, where fear and reverence lead one to recognize their dependence on the life force of the Torah.

Rabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil” (Job 5:7). Based on this verse, I do not know whether he was created for toil of the mouth, speech, or whether he was created for the toil of labor. When the verse states: “For his mouth presses upon him” (Proverbs 16:26), you must say that he was created for toil of the mouth. And still I do not know with regard to the toil of the mouth whether it is for the toil of Torah or for the toil of conversation. When the verse states: “This Torah scroll shall not depart from your mouth” (Joshua 1:8), you must say that he was created for the toil of Torah. And that is the meaning of what Rava said: All bodies are like receptacles to store items until use. Happy is one who is privileged, who is a receptacle for Torah.

(3) Avot (6:1) states, “Whoever toils in Torah for its sake (lishmah) merits many things.” This means to toil in Torah to make its name great, as the name signifies its renown in distant places. Similarly, the Midrash interprets the verse from Mishlei (1:20), “In the streets its name will be heard,” as referring to the greatness of Torah. A person must engage in Torah so that its words permeate their heart and guide all their actions. The Torah assists a person in this endeavor based on their desire and dedication. This aligns with the concept of the Oral Torah, where the Torah deeply influences one's heart, leading all actions to align with it. This process continually renews the light of Torah through one's deeds. Our forefathers exemplified this, as their actions are recorded in the Torah, indicating that their deeds were inherently Torah. This sanctifies the name of the Torah, embodying the principle of toiling in Torah for its sake, or lishmah.

(6) “He concluded speaking with him, and God ascended from upon Abraham” (Genesis 17:22). It is taught: One who departs from another person, whether of greater or lesser stature, must take his leave from him. From whom do you derive this? From Abraham. On one occasion, Abraham was speaking with the Holy One blessed be He, when the ministering angels came to speak with him. He said to them: ‘Let me first take my leave from the Divine Presence, which is of greater stature than you, then I will speak with you.’ When he finished saying to the Holy One blessed be He all that he needed [to say], he said before Him: ‘Master of the universe, I must speak [with the angels].’ He said: ‘You may leave in peace.’ That is what is written: “[He concluded speaking with him,] and God ascended from upon Abraham.” Reish Lakish said: The patriarchs are themselves the divine chariot, as it is stated: “God ascended from upon Abraham,” “God ascended from upon him,” (Genesis 35:13) “And behold, the Lord stood upon him” (Genesis 28:13).

(1) It is well known that the Patriarchs were truly the “chariot” of G–d. For throughout their lives they never for a moment ceased from binding their mind and soul to the L–rd of the universe, with the aforementioned absolute surrender to His Unity, blessed be He.

Similarly, Rav Mattana said: What is the meaning of that which is written: “The well that the princes dug out, that the nobles of the people delved, with the scepter, with their staves. And from the wilderness they went to Mattanah” (Numbers 21:18)? If a person makes himself humble like this wilderness, which is open to all and upon which everyone treads, his Torah study will endure and be given to him as a gift [mattana]. And if not, his Torah study will not endure.

(5) Rabbi Meir expounded on the great gifts of learning Torah Lishma, which means learning Torah for its own sake, to perform it. The word "Torah" means instruction, as the primary purpose of toiling in Torah is to nullify one's own understanding to better grasp Hashem's will. The Midrash compares the Torah to a desert, indicating that one must make oneself ownerless, like a desert, to merit the gift of Torah. The Midrash tells of a prince who was initially rejected by the townspeople but accepted in the desert, symbolizing the need for subjugation to Hashem. This concept teaches that a person should nullify their own will, recognizing that all strength and action come from Hashem. Unlike the nations who acknowledge other powers, Bnei Yisrael are like a desert, having no power other than Hashem. This aligns with the idea of fearing Hashem both openly and secretly. Open fear comes from recognizing Hashem's constant supervision, while hidden fear means internalizing this awareness so deeply that every action is driven by Hashem's strength, like an axe in the hand of a woodchopper. In studying Torah, one should nullify their actions to align with the Torah, doing everything to fulfill Hashem's will. Since Hashem created the world with the Torah, a person can connect to Hashem's energy in every action. By subjugating oneself and nullifying personal desires, one aligns with the inner energy of Hashem, present in every action through the words of Torah. This is the essence of Lishma, learning Torah for the sake of Heaven, as all creation exists to honor Hashem. Ultimately, all creation was made for Hashem's honor, as stated, "For My honor I created it." This underscores the concept of honoring Hashem, and by understanding and internalizing this, one can truly connect with the divine purpose of creation.

(2) The Midrash (Bamidbar Rabbah 2:1) compares the giving of the Torah to a king who entered various towns, each of which fled from him until he finally came to an empty town. The remaining inhabitants welcomed him, and he proclaimed that he would build his palace there. Similarly, Hashem came to the sea and mountains, which fled (Tehillim 114:4), until He came to the desert, which accepted Him, and He decided to dwell there. The Midrash illustrates that the Torah brings perfection to creation. One merits the Torah based on their recognition of their own deficiencies and their desire for completeness. It is challenging for individuals with free will to truly acknowledge their shortcomings, which is why the townspeople fled from the king—they refused to confront their own imperfections. However, one who makes themselves like a desert, as the Midrash (Bamidbar Rabbah 1:7) states, can merit the Torah. This means becoming ownerless and humble, like a desert. This was Bnei Yisrael's preparation before receiving the Torah; they reached a state of midbar—absolute clarity in their deficiencies and a longing for perfection. This awareness extends to all creation, indicating a collective yearning for completion. This state is called midbar, signifying a desire to follow the divine leader. The word midbar is related to dabar, meaning leader, as the Gemara (Sanhedrin 8a) says, "one leader (dabar) per generation."