Torah and Tea 5750 – Based on Likutei Torah
1. The Significance of the Desert in Receiving the Torah
The book of Bamidbar, meaning “in the desert,” opens with the Jewish people’s journeys through the Midbar. The Torah was given in the desert, a place that is ownerless and uninhabited. This setting is significant: since no one owns the Midbar, it symbolizes that no one has exclusive rights over the Torah. Anyone who wishes to connect to Torah is fully entitled to do so—it is open and accessible to all, just as the desert is open land. If the Torah had been given in a specific city or territory, it might have implied exclusivity or ownership by a particular tribe or group.2. Why Forty Years in the Desert?
While it is commonly taught that the forty years in the desert were a punishment for accepting the spies’ negative report about Eretz Yisrael, this alone does not explain why those years had to be spent specifically journeying through the desert. There is a deeper significance to this journey. The desert represents negativity—a place devoid of growth and life, symbolic of Sitra Achra—the other side, or forces of impurity and opposition to holiness. The Jewish people’s journey through the Midbar was not merely a delay but an active process of subduing and transforming negativity into positivity.3. Transforming Negativity: The Spiritual Meaning of Journeying in the Desert
According to Likutei Torah, Hashem created both Kedusha—holiness—and its opposite, so that there would be true freedom of choice. The Midbar represents this negative force: nothing grows there, it is inhospitable, filled with snakes and scorpions—a metaphor for spiritual emptiness and danger. Holiness (Kedusha) is characterized by giving and generosity, as exemplified by Hashem Himself and by Avraham Avinu, who saw himself as dust and ashes and therefore could do kindness for all. In contrast, Klippa, or impurity, is self-centeredness—a refusal to share or give. The purpose of traveling through the desert was to subdue these negative forces. The 42 journeys correspond to one of Hashem’s names spelled out numerically as 42 (Shem Mem-Beis). By carrying Hashem’s presence through their travels with the Mishkan, Bnei Yisrael dispersed negativity from even such desolate places.4. Physically Transforming the Desert: Lessons from History
The transformation was not only spiritual but also physical. Two main characteristics distinguish a desert from a city: lack of inhabitants and lack of growth. During their time in the Midbar, Bnei Yisrael changed both aspects—millions lived there with them, turning it into a habitat; and thanks to Miriam’s well, lush grass and flowers grew where nothing had before. This transformation is commemorated on Shavuos by decorating our homes and shuls with flowers. This teaches us that we have real power to transform our surroundings from emptiness into vibrancy and life. Our mission is to turn deserts into settled land—to bring life where there was none.5. Personalizing the Journey: Transforming Our Own Deserts
The concept of “desert” applies not only externally but internally as well. Sometimes our environment may feel like a spiritual desert—lacking appreciation for mitzvos or knowledge of Hashem. Our task is to bring Torah, mitzvos, and Hashem into these environments patiently and persistently. But sometimes we ourselves feel like deserts—empty or unfulfilled spiritually or emotionally. The message here is not to be discouraged: we are told to travel with our own Mishkan within our personal deserts. Every Jew can become like a Levite spiritually (as Rambam writes), dedicating themselves to making themselves and their world a dwelling place for Hashem.6. Preparing Ourselves as a Dwelling Place for Hashem
Making ourselves into a Mishkan involves two steps: first removing negativity (anger, jealousy, discouragement), then bringing in positive furnishings (mitzvos, Torah study, acts of kindness). Both are necessary for success. A parable illustrates this point: A woman carried two buckets from the well each day; one was cracked and lost water along the way but watered beautiful flowers growing along her path. Sometimes what seems like inadequacy actually brings unexpected beauty into the world. Similarly, when dealing with others who seem like “deserts,” – barren or unresponsive – we must not give up hope but continue patiently “dripping” kindness and teaching until growth appears.7. Humility: The Lesson of Mount Sinai
Shavuos commemorates Matan Torah on Mount Sinai—a small mountain within a desert setting. The Midrash relates how larger mountains argued they deserved this honor due to their greatness, but Hashem chose humility over grandeur. A story illustrates this value: A rabbi who remained humble despite his growing fame preferred staying at his original host’s modest home rather than moving in with wealthy dignitaries who now sought his company because he arrived with horses (a symbol of status). True greatness lies not in external trappings but in humility. Another story tells of a kind man whose generosity faded after he became wealthy until reminded by his rabbi that silver behind glass turns windows (through which you see others) into mirrors (where you see only yourself). Humility allows us to see others’ needs rather than focusing solely on ourselves. Hashem dwells among those who are humble enough to make room for others in their lives.8. Accepting Imperfection and Embracing Joy in Serving Hashem
Even if we are not perfect vessels—if we feel cracked or inadequate compared to expectations (our own or others’)—we still have within us Mishkan potential: we can elevate ourselves and our surroundings by connecting with Hashem joyfully. In Chabad tradition before Shavuos we bless each other that we should accept the Torah “b’simcha u’b’pnimiyus”—with joy and internalization—not just superficially but deeply appreciating its privilege. As shuls begin reopening after closures (referencing recent events), we are reminded how precious communal davening truly is—how much we miss it when deprived—and how important it will be to return with renewed kavana (intent) and respect for tefillah. May we merit soon complete redemption with Mashiach’s coming so together we can celebrate Torah, mitzvos, Hashem’s presence—and do so in good health with joy!