Torah and Tea Bamidbar 5784 – Teaching Torah, Spiritual Parenthood, and the Joy of Shavuos
1. Introduction: Bamidbar, Likutei Sichos and Shavuos Themes
This week’s Torah and Tea focuses on Parshas Bamidbar, drawing from Likutey Sihas—collected talks of the Rebbe—specifically volume 22 and also referencing Bamidbar 2 in volume 23. In addition, we will touch on the second Sicha for Shavuos, as the festival approaches. The shiur will begin with insights from Bamidbar before transitioning to lessons about Shavuos. The central theme today is a powerful lesson derived from Rashi’s commentary on the opening verses of Bamidbar, as illuminated by the Rebbe.
2. The Descendants of Aaron and Moshe: A Puzzling Verse
The Parsha begins by listing the lineage of Aaron’s children and their descendants. However, there is a peculiar verse: “Eileh toldos Aharon u’Moshe—these are the generations of Aaron and Moshe.” Yet, only Aaron’s descendants are enumerated; Moshe’s children are not mentioned at all. This raises a fundamental question: Why does the Torah refer to them as “the descendants of Aaron and Moshe” when only Aaron’s offspring are listed?
Rashi addresses this by explaining that although only Aaron’s sons are mentioned, they are also called Moshe’s descendants because Moshe taught them Torah. Since Moshe Rabbeinu taught them Torah, it is considered as if they are his children as well. The process was that Moshe would first teach what he heard from Hashem to Aaron alone, then invite in Aaron’s sons to teach them too. At that point, Moshe was not obligated to teach them directly—Aaron could have done so as their father—but Moshe chose to personally instruct them.
This act elevated his relationship with them: because he taught them Torah directly, the Torah refers to them as his descendants alongside Aaron’s.
3. Spiritual Parenthood Through Teaching Torah
Originally, Moshe taught all four sons of Aaron: Nadav, Avihu, Elazar, and Isamar. After Nadav and Avihu died, only Elazar and Isamar remained for him to teach. This brings up another question: What about Moshe’s own sons? While it is obvious that one is responsible for teaching one’s own children (and thus they are naturally considered one’s descendants), here the novelty is that even those who are not your biological children can be considered your spiritual offspring if you teach them Torah.
The Rebbe highlights from commentators that Moshe had no obligation to teach Aaron’s sons beyond teaching his own children or passing information through Aaron. Yet he did so anyway. There is no indication in the text that Moshe gave his own sons any special treatment or leadership roles; in fact, before his passing he asked Hashem if his sons could take over but was told that Yehoshua would succeed him instead.
The lesson Rashi brings out is profound: If you teach Torah to someone else’s child—a friend’s son—it is as if you have given birth to them spiritually. This concept is echoed in a letter from the Rebbe quoting the Gemara: teaching another person’s child Torah carries immense merit and responsibility.
4. The Highest Level: Saving Lost Souls Through Education
The Rebbe further emphasizes in his letter that while teaching your own or your friend’s child is a tremendous privilege (zechus—merit), an even greater level is reached when you save a child who would otherwise be lost—a child with no access to Jewish education due to circumstances such as being orphaned or coming from a troubled home environment.
The Talmud relates stories such as that of Rabbi Eleazar ben Rabbi Shimon’s grandson who strayed but was brought back through communal effort—a supreme act of chesed—kindness through education. When you reach out to such a child and change their life trajectory by giving them Torah learning and values, it is truly like giving birth anew—granting them spiritual life.
This idea goes beyond reward or privilege; it equates spiritual parenthood with physical parenthood. The verse aligns Aaron (the physical father) with Moshe (the spiritual father), showing both stand equally as progenitors when it comes to transmitting Torah.
5. The Unique Power of Matan Torah: Spiritual Birth at Sinai
The verse specifies that this spiritual parenthood occurred “on the day Hashem spoke to Moshe at Mount Sinai,” referencing Matan Torah—the giving of the Torah at Sinai. Although Moshe taught Aaron's children both before and after Sinai, something unique happened at Matan Torah. On that day there was an extraordinary revelation of gevurah—divine strength—and transformation for all Jews: they became a “kingdom of priests,” fundamentally changing their essence.
Moshe became their spiritual father not just by teaching but by transmitting this transformative power received directly from Hashem at Sinai. Just as physical birth happens at a specific moment in time before continuing into life, so too did this spiritual birth occur at Matan Torah when godliness penetrated deeply into every Jew.
This explains why the verse limits it to “on that day”: because only then did this unique level of spiritual parenthood manifest through Moshe's teaching.
6. The Responsibility and Privilege of Teaching Others
The Rebbe addresses those who may feel torn between personal study and communal outreach—for example, someone envious of yeshiva students immersed in learning while he spends time teaching basic Judaism (such as Aleph-Beis, Modeh Ani, davening, kashrus, Shabbos) to others in need.
The Rebbe responds emphatically: imagine being able to save a lost child in a desert full of wild animals but refusing because you want personal accomplishment instead—that would be unthinkable! In today’s world filled with foreign ideas threatening Jewish youth, our responsibility is clear: we must reach out and save these souls by teaching them Torah.
The previous Rebbe would send his most talented students away from their studies to open schools and classes in remote towns so they could teach others rather than focus solely on their own growth. This act fulfills not just “be fruitful and multiply” physically but also spiritually—creating spiritual children through education.
A famous anecdote illustrates this point: when asked where her children were, Rebbetzin Chaya Mushka replied that all Chassidim were her children—a testament to spiritual parenthood through communal dedication.
7. Shavuos: Physical Joy Reflects Spiritual Revelation
The discussion shifts toward Shavuos customs—particularly eating festive dairy foods like cheesecake and blintzes—and explores why eating is essential on Shavuos more than any other holiday or Shabbos.
On every Yom Tov there is an obligation for physical enjoyment—meals with meat and wine—but halachah allows fasting for distressing dreams even on these days (with compensatory fasts afterward). However, on Shavuos fasting for any reason—even for dreams—is prohibited because we must express joy over receiving the Torah physically as well as spiritually.
This seems paradoxical since Shavuos commemorates a profoundly spiritual event—the giving of the Torah—yet we insist on physical celebration more than on holidays marking material miracles like Pesach or Sukkos! The answer lies in understanding that Hashem gave us mitzvos not just for our souls but for our bodies—to be fulfilled here in this world where we face challenges like yetzer hara—evil inclination—and physicality itself becomes sanctified through observance.
8. Physicality Infused With Holiness at Matan Torah
If someone cannot eat due to distress (such as after a bad dream), halachah allows fasting because their body cannot receive joy—but requires an additional fast later since true enjoyment should be physical on these holy days. On Shavuos specifically there can be no excuse—godliness penetrated every aspect of creation so fully at Matan Torah that nothing stands between us and divine joy.
This teaches us how deeply Judaism must permeate our lives—not just spiritually but physically too! We must celebrate Yiddishkeit with real food, real drink, real happiness—not just lofty thoughts or emotions but tangible joy experienced here below.
This approach especially applies to engaging children—the future guarantors of our tradition—by making Yom Tov celebrations lively with ice cream parties and joyful gatherings so they feel excited about Judaism not just intellectually but experientially.
The voice at Sinai had no echo—it penetrated everything without bouncing back—symbolizing how divine revelation infused even material reality with holiness during Matan Torah.
9. Joy Breaks Boundaries Even Amidst Challenge – Contemporary Reflections
In times like today—with war, loss among soldiers, anti-Semitism rising globally—it can feel difficult to experience true joy (b'simcha). Yet Chassidus teaches that joy breaks all boundaries—just like a king who creates new entrances into a city rather than using existing gates—so too does simcha open new pathways for blessing and redemption beyond what seems possible.
We trust Hashem will continue showing miracles for Klal Yisroel even amidst hardship—and our joy itself helps bring those miracles closer by breaking down barriers between heaven and earth.
10. Tribute: Rabbi Moshe Kotlarsky z”l – A Life Dedicated To Jewish Education Worldwide
A special mention was made regarding the passing today of Rabbi Moshe Kotlarsky z”l at age 74—a giant in Jewish education who served as vice chairman of Merkaz L’Inyonei Chinuch (Chabad's educational arm). He played an unparalleled role in expanding Chabad Houses worldwide—including across Russia, campuses globally—and securing resources for countless communities including local initiatives such as RUB 302 led by Zalmi Kilonthal and others.
Rabbi Kotlarsky devoted himself entirely as a servant of the Rebbe—accomplishing wonders for Chabad outreach everywhere.
May his memory be blessed (Zichrono Livracha) and continue inspiring us all toward greater dedication in spreading light through education.