Torah and Tea 5779 – Based on Likutei Torah
1. Parshas Bamidbar and Its Unique Placement
This Shabbos we read Parshas Bamidbar, which is not only a regular parsha but also the opening of the entire book of Bamidbar. In the Gemara, Bamidbar is called Chumash HaPikudin—the Book of Counting—because it begins with the counting of Bnei Yisroel—the Children of Israel. Today, I want to share a Hasidic perspective from the Alter Rebbe in Likutei Torah on this parsha, but first, let’s set the stage: We have Parshas Bamidbar, then next week is Shavuos, and today is also Rosh Chodesh. So there’s a lot to discuss: Rosh Chodesh, the parsha, and Shavuos.
There’s an interesting tradition that Bamidbar is always read before Shavuos. Sometimes Parshas Naso is also read before Shavuos, but Bamidbar never comes after Shavuos. This seems like a scheduling coincidence based on how the Torah portions are divided throughout the year to align with Simchas Torah and other holidays. But in Torah, nothing is coincidental—everything has meaning. So what is the connection between Parshas Bamidbar and Shavuos?
2. Exploring Connections Between Bamidbar and Shavuos
At first glance, there isn’t an obvious thematic link between Bamidbar and Shavuos. Some suggest that both involve counting: Bamidbar counts the Jewish people, and at Matan Torah there were 600,000 souls present at Har Sinai—Mount Sinai. There are also 600,000 letters in the Torah according to some traditions. While these are nice connections, they are more numerical than inherent.
The Alter Rebbe in Likutei Torah offers a deeper connection: On Shavuos we experience a unique spiritual opportunity—a new revelation of our connection to Hashem each year at Matan Torah. This connection can be understood on different levels: sometimes it’s based on our intellect and understanding, while other times it transcends intellect entirely.
3. The Deeper Meaning of “Raise Up the Heads”
The verse in Bamidbar uses unusual language for counting: su’u es rosh kol adas Yisrael le-gulgeloysam—“raise up the head of all Israel to their skulls.” The simple meaning is to count each head (person), but literally it says “raise the head to the skull.” The Alter Rebbe explains that this hints at two levels within us: The “head” represents our understanding—what we can grasp intellectually about Hashem. But anything we understand about Hashem is only a tiny fraction because Hashem is infinite and must contract (tzimtzum) His light for us to receive even a little bit.
The “skull” represents what is beyond understanding—a level that surrounds us rather than being internalized by our intellect. Sometimes we sense something much greater than ourselves (like being in the presence of a king), which leads to humility (bittle) even if we don’t fully comprehend it.
The goal described by the Alter Rebbe is to “raise your head to your skull,”—elevate your intellectual connection with Hashem so that it touches even what you cannot understand or contain emotionally.
4. Two Levels of Desire for Hashem
The Alter Rebbe describes two types of desire (ratzo) for Hashem:
- The first level comes from understanding: When you comprehend how good something is (like Yiddishkeit), you naturally desire it more.
- The second level transcends intellect: It’s a yearning that comes from recognizing how limited your understanding really is compared to Hashem’s true greatness. Here you want not just something specific from Hashem but simply to be included within Him—a self-effacing desire beyond logic or measure.
This higher level connects with what Kabbalah calls Nefesh, Ruach, Neshama, Chaya, and Yechida—the five levels of soul. Most of our conscious experience involves only the lower three levels (Nefesh-Ruach-Neshama). The higher two (Chaya-Yechida) remain hidden except at special moments like Shavuos when we get a glimpse of them.
5. Individual Perception and Self-Effacement Before Hashem
The Zohar interprets a verse from Eishes Chayil—“No’da bash’arim baila”—to mean that “her husband [Hashem] is known in the gates [measures].” Each person perceives Hashem according to their own measure or capacity for comprehension (shiurim). Our love for Hashem based on understanding will always be limited by our own abilities.
This measured love can inspire us greatly (sometimes even leading people back to Yiddishkeit), but ultimately it remains finite because it depends on what we can grasp. True self-effacement comes when we realize how much greater Hashem truly is beyond anything we can know or feel.
6. The Essence-Soul Connection at Matan Torah and Every Year on Shavuos
The higher level of desire relates to our soul’s essence (Yechida). Normally this part remains hidden from us, but at Matan Torah (and every year on Shavuos) there’s an opportunity for this essence-soul connection to shine through even if only briefly or subconsciously.
This explains why at Matan Torah every time Hashem spoke, the souls of Bnei Yisroel expired from sheer self-effacement—a direct encounter with Divine essence (Anochi). The word Anochi—“I [who I am]”—represents Hashem’s very essence beyond any name or attribute (Shem Havayah, Shem Elokim). At Matan Torah this essence was revealed directly into creation.
This revelation continues within Torah itself: Even when learning without proper intent or for negative reasons, there remains an inherent Divine light within Torah (“Anochi hid myself in My writing [Torah]”) that will eventually bring one back because its source transcends logic or motive.
7. Raising Up Through Gershon, Kohos, Merori – Spiritual Avodah Modeled by Levi’im
Bamidbar details how Levi had three sons: Gershon, Kohos, and Merori—each responsible for different aspects of carrying and raising up the Mishkan (Tabernacle). The Alter Rebbe interprets these names as stages in spiritual growth:
- Gershon: To expel negativity—kick out bad thoughts or feelings as one does during Tashlich on Rosh Hashanah.
- Merori: To feel bitterness or remorse over one’s spiritual state—a necessary step before real change can happen.
- Kohos: To gather together all parts of oneself so darkness turns into light and sins become merits.
This process helps us rebuild our personal Mishkan whenever life feels broken or out-of-control. Afterward come the Kohanim with their service—expressing love for Hashem through davening (prayer), learning Torah, and good deeds—making this transformation lasting and real.
8. Integrating Spirituality With Physicality – Eating on Shavuos
An important aspect of Shavuos is that despite its lofty spirituality—receiving Torah anew—it’s actually a mitzvah to eat festive meals! On most holidays there’s debate whether enjoyment should be physical or spiritual (“Lachem v’Lashem—half for you, half for G-d”) but on Shavuos everyone agrees eating is required as an expression of joy over receiving Torah.
This teaches us that Judaism doesn’t seek only spiritual elevation but integration—the body too must rejoice in receiving Torah! The ultimate purpose isn’t just connecting soul-to-soul with Hashem but bringing holiness into every aspect of life—even cheesecake! By enjoying physical pleasures as part of celebrating Matan Torah we demonstrate that Divine revelation must permeate all levels—from highest intellect down into daily living—fulfilling why we’re here in this world altogether.