Do you want to discover the essence of any Jewish idea? Then examine its name, its shem. That is where you will discover its soul, its neshama (note that in the center of the word neshama is shem).
So, what about the book of and parshatBamidbar? What does the word tell us?
Bamidbar is an interesting word. On the one hand, it means "desert". The Torah was given in the empty, arid desert, say the rabbis (Nedarim 55) to teach us the value of humility. Only when Man is humble, when he is as barren of ego and preconceived notions as a wilderness, can he become fully capable of receiving the Torah and internalizing its message.
On the other hand, the word Bamidbar also relates to the term m'daber, one who speaks. The life-forms of the Universe begin with those that are the most basic - those that are inert, or vegetative. The highest life-forms are those who can speak and communicate, who can formulate concepts and enunciate them. Only Man, with his unique capacity to conduct a spiritual dialogue with G-d, is a being worthy to receive the Torah.
A person must always balance these two counter-weights - humility and self-worth. We must be humble and self-effacing, yet we must never lose sight of the amazing power and potential packed into these bones and flesh we inhabit.
Rabbi Twersky, with his masterful insight into the human psyche, cautions us not to confuse humility with inferiority. Humility's opposite is vanity. Vanity is a form of self-praise, whereby one feels he is supremely deserving of reward and recognition for what he has accomplished. Humility is the sense that whatever we may have achieved so far, there is much, much more to be done.
Vanity can lead to arrogance, an elevated sense of empowerment and the lack of drive to work harder. But humility is stimulating, because it tells us we have not yet reached our potential and we have many mountains left to climb. Humility and confidence can be powerful allies - as long as they steer clear of the mine-field of vanity.
Throughout Sefer Bamidbar, we see this tug-of-war displayed, sedra after sedra. The sota, the nazir, the Spies, the daughters of Tzlafchad, Bilaam, Korach - all grapple with issues of self-confidence, doubt, vanity and humility. Some win, some lose.
Man is a desert. But if he develops the right personality and perspective, he can be showered upon by Torah, which is compared to water. And the Torah, with its miraculous qualities, has the power to make the desert bloom.
So, what about the book of and parshatBamidbar? What does the word tell us?
Bamidbar is an interesting word. On the one hand, it means "desert". The Torah was given in the empty, arid desert, say the rabbis (Nedarim 55) to teach us the value of humility. Only when Man is humble, when he is as barren of ego and preconceived notions as a wilderness, can he become fully capable of receiving the Torah and internalizing its message.
On the other hand, the word Bamidbar also relates to the term m'daber, one who speaks. The life-forms of the Universe begin with those that are the most basic - those that are inert, or vegetative. The highest life-forms are those who can speak and communicate, who can formulate concepts and enunciate them. Only Man, with his unique capacity to conduct a spiritual dialogue with G-d, is a being worthy to receive the Torah.
A person must always balance these two counter-weights - humility and self-worth. We must be humble and self-effacing, yet we must never lose sight of the amazing power and potential packed into these bones and flesh we inhabit.
Rabbi Twersky, with his masterful insight into the human psyche, cautions us not to confuse humility with inferiority. Humility's opposite is vanity. Vanity is a form of self-praise, whereby one feels he is supremely deserving of reward and recognition for what he has accomplished. Humility is the sense that whatever we may have achieved so far, there is much, much more to be done.
Vanity can lead to arrogance, an elevated sense of empowerment and the lack of drive to work harder. But humility is stimulating, because it tells us we have not yet reached our potential and we have many mountains left to climb. Humility and confidence can be powerful allies - as long as they steer clear of the mine-field of vanity.
Throughout Sefer Bamidbar, we see this tug-of-war displayed, sedra after sedra. The sota, the nazir, the Spies, the daughters of Tzlafchad, Bilaam, Korach - all grapple with issues of self-confidence, doubt, vanity and humility. Some win, some lose.
Man is a desert. But if he develops the right personality and perspective, he can be showered upon by Torah, which is compared to water. And the Torah, with its miraculous qualities, has the power to make the desert bloom.