Torah and Tea Bamidbar 5783 – Approaching Torah and Individuality
1. The Sixth Chapter of Pirkei Avot and Its Significance
This week’s Torah and Tea focuses on Parshas Bamidbar, coinciding with the final week before Shavuos—the festival of the giving of the Torah. Traditionally, between Pesach and Shavuos, we study Pirkei Avot. In Chabad, this custom extends throughout the summer, cycling through all six chapters and then starting again after Shavuos. Notably, while the original tractate in Seder Nezikin contains only five chapters, a sixth chapter was added for communal study. This additional chapter, known as Kinyan Torah—acquisition of Torah, is always studied in preparation for Matan Torah, the giving of the Torah.
The sixth chapter is not a Mishnah proper but is taken from a Tosefta—a secondary source akin to a Braisa. It was incorporated to provide a special focus on how one acquires Torah: through good character traits, proper pathways, and spiritual preparation. The chapter begins at an exceptionally high level, describing lofty ideals for acquiring Torah that may seem almost unattainable at first glance. This structure raises questions about why we begin with such elevated expectations rather than building up gradually from more accessible levels.
2. Studying Torah: Motives and Growth
The discussion turns to the various levels at which one can study Torah. Jewish tradition teaches that one must always engage in Torah study, regardless of initial motives. Even if someone studies for ulterior reasons—such as personal honor or material gain—they are still encouraged to learn. The hope is that beginning with less pure intentions will eventually lead to learning for its own sake (lishma). The Rebbe cites a story from the Zohar about a rabbi who promised wealth to those who studied Torah. One student took up this offer and indeed became wealthy through an arrangement with a benefactor. However, as he continued learning, he realized that studying for money was not ideal and chose to learn purely for its own sake.
This theme appears in other classic stories as well—such as converts approaching Hillel and Shammai with conditions or personal ambitions but ultimately discovering deeper truths about Judaism and embracing it sincerely. These examples illustrate that even when one starts with self-interest, the transformative power of Torah can lead to genuine connection.
3. The Purity and Power of Torah Study
The unique nature of Torah is highlighted by its comparison to fire: “Aloy ko yid vorei ko ash—Is not My word like fire?” Just as fire cannot become defiled (eish einah mekabeles tumah), so too does Torah remain pure regardless of the state or motives of its learner. Even if someone studies in impurity or for negative reasons, the holiness of Torah remains intact. Moreover, there is an inner light within Torah (moir shebo machzira l’mutav) that has the power to bring people back to goodness.
This underscores why all engagement with Torah is valuable—even if imperfect at first—because ultimately it can elevate both the learner and their intentions.
4. The Highest Level: Learning Torah Lishma (For Its Own Sake)
The pinnacle described in Pirkei Avot is studying “for the sake of Torah” (lishma). This means learning not even for practical mitzvah observance or personal benefit but solely because it is Hashem’s wisdom and a means to connect with Him. Such study requires complete self-negation before Hashem—a total surrendering of personal desires in favor of divine connection.
The Mishnah begins by stating: “Rabbi Meir says: All who study Torah for its own sake merit many things.” This raises an apparent paradox: If one truly learns without seeking reward or benefit, why does the Mishnah promise so many rewards? Shouldn’t such a person be uninterested in any gain?
5. Resolving the Paradox: Rewards Without Intention for Reward
This paradox is addressed by distinguishing between seeking reward versus receiving reward incidentally. The person who learns lishma does not pursue benefits but nonetheless merits them as a natural consequence. There are aspects of life that come as blessings when one dedicates themselves wholly to Hashem’s will—not because they are sought after but because they are fitting outcomes.
The Talmud discusses similar paradoxes regarding humility: When sages claimed humility, others questioned whether true humility could coexist with self-awareness about it! Likewise here: The rewards listed are not motivations but results that follow genuine dedication.
If someone learns only out of love for learning but neglects interpersonal mitzvos or relationships, their love is incomplete. True acquisition of Torah manifests both in devotion to Hashem and positive interaction with others—even if those interactions are challenging or require effort beyond one’s comfort zone.
6. Practical Guidance from Those Who Learn Lishma
The Mishnah also states that people will benefit from your counsel if you learn Torah lishma. How can someone whose expertise lies in spiritual matters advise on practical affairs? There are stories where individuals sought advice from great rabbis on secular matters like business or health. The Rebbe would sometimes instruct people regarding mitzvos as solutions even when asked about mundane issues.
This reflects a deeper truth: When someone truly dedicates themselves to Hashem’s wisdom without self-interest, their perspective becomes aligned with divine truth, enabling them to offer guidance even beyond their formal knowledge base. If they do not know something specific, they admit it honestly—but when they do advise, their words carry unique weight rooted in their sincerity and connection to Hashem.
7. Counting Each Tribe Individually in Parshas Bamidbar
The parsha describes counting each tribe separately rather than tallying all Jews together as one undifferentiated group. Each tribe had its own census and leader present during counting—not just Moshe and Aharon but also representatives from every other tribe participated in each count.
This process highlights that every individual has unique value within Am Yisroel—the Jewish people. We do not erase individuality by merging everyone into sameness; instead, we recognize each person’s distinct contribution while affirming our collective unity.
8. Individuality Within Unity: Lessons from the Tribes
The tribes each brought something special: Kohen, Levi, Reuven (associated with seeing godliness), Shimon (hearing godliness), Yehuda, etc.—each representing different spiritual qualities as explained in various sources. Appreciating these differences does not mean creating division but cherishing what each brings while remaining part of one nation.
This stands against trends that seek absolute uniformity (such as certain modern movements advocating identical roles). Each Jew has their mission according to Hashem’s plan—whether male or female, Kohen or Yisrael—rather than aspiring to another’s role or function.
The analogy is drawn from the human body: While some organs may seem more important (like brain versus foot), every part is essential for wholeness and function. No one wants to be without any limb or organ! So too among Jews: Each individual matters both independently and as part of Klal Yisroel.
This perspective fosters satisfaction with our lot and encourages us to contribute fully without envy or dissatisfaction over others’ roles or gifts.
9. Embracing Our Role With Joyful Trust in Hashem
The classic work Duties of the Heart (Chovos HaLevavos) teaches us always to look for the positive side in our circumstances rather than focusing on what we lack compared to others. Every situation has advantages alongside challenges—richer people have greater responsibilities just as leaders bear heavier burdens than followers.
If we trust that everything comes from Hashem according to His wisdom and purpose for us individually, we can serve Him joyfully (b’simcha) whatever our circumstances may be.