Parshat Bamidbar is generally read the week before Shavuot, motivating the
commentaries to find a thematic link between the parsha and the holiday.
Bamidbar, translated as “in the wilderness,” gets its name from the opening
verse which relates that “God spoke to Moshe in the wilderness of Sinai”
(Bamidbar 1:1). The Midrash (Bamidbar Rabbah 1:7), highlights the juxtaposition
of wilderness and Sinai, and explains the deeper significance of
God giving the Torah in a desert. It suggests that “whoever does not make
himself ownerless [hefker] like a wilderness, cannot acquire wisdom and
Torah.” What does it mean to make oneself ownerless? Chanoch Zundel
ben Yosef, in his commentary on the Midrash, Eitz Yosef, explains that this
teaches that a person needs to be humble enough to learn from all and to
teach all, as Torah cannot be found in an arrogant person.
Pirkei Avot, which is also customarily read before Shavuot, begins with
a tradition of the Torah’s transmission from Sinai through the time of the
early Sages – “Moshe received the Torah from Sinai and transmitted it to
Yehoshua,” and so on. One of the many oddities of this first Mishnah is its
starting point. We would expect it to state that Moshe received the Torah
from God, but instead we read that he received it “from Sinai” (mi-Sinai).
Why is a mountain, and not God, viewed as the first link in the chain of
tradition?
The commentaries provide close to a dozen explanations to this question,
but the one with the most moving moral message is provided by
Rabbi Israel Lipschitz in his commentary Tiferet Yisrael. Weaving together
various statements of the Sages, Rabbi Lipschitz suggests that there is a
common thread between Moshe, Torah, and Sinai, and that is the trait of
humility. Moshe, we are told, is the humblest of all people (Bamidbar 12:3).
The Torah, we are told, is compared to water. Water symbolizes humility,
as it abandons its high position and streams downwards until it collects in
lowly places. Sinai was chosen because it was the humblest of mountains.
The fact that Moshe, Sinai, and Torah share the same trait may be
enough to warrant this allusion to humility in the beginning of Pirkei Avot,
but the message is deeper than just an association of nouns. Other than the
person, place, and object, the Mishnah also uses a verb – kibel – meaning,
“to receive.” Moshe was only able to receive the Torah because of his
humility. This Mishnah omits the name of God and highlights Sinai instead,
to reveal the necessity of humility in Torah learning and observance.
Why is humility such an essential trait for acquiring Torah? Humility
not only positively impacts our relationship to God and to others, but
also assists in improving our intellectual abilities. Dr. Liz Mancuso from
Pepperdine University conducts psychological research on the concept of
intellectual humility. Intellectual humility is a more specific construct than
regular humility, as it pertains specifically to ideas, knowledge, beliefs and
opinions, and not to global perceptions of self. People with intellectual
humility accept that their cognitive faculties are not perfect, and that their
perspective may not be accurate. They are not overconfident about their
knowledge, they respect others’ viewpoints, and are willing to revise their
own viewpoints if necessary. The research suggests that people higher in
intellectual humility tend to have wider general knowledge than those who
are intellectually arrogant.
Her explanation for this finding can serve as commentary on another
Mishnah in Pirkei Avot (4:1), “Who is wise? He who learns from everyone.”
Dr. Mancuso explains that intellectual humility is associated with a love
of learning, an openness to ideas, and an ability to learn with and from
others. This includes listening and reflecting on other people’s opinions,
and disagreeing assertively when appropriate, without being aggressive or
prematurely dismissive. Conversely, people who are arrogant tend to be so
preoccupied with their desire to be seen as intelligent that there remains
little cognitive space for focusing on actual ideas. These people are so
distracted by egotistical concerns that they cannot learn and understand
effectively.
Humility is essential to learning because it allows us to focus on learning,
instead of on our egos. It is essential for accepting and receiving the Torah.
On the humblest mountain of Sinai, the humblest man, Moshe, received
the Torah, a paradigmatic representation of humility. To emphasize the
point, all this took place in the “ownerless” wilderness.
Intellectual humility is not only desirable; it also facilitates our ability
to receive and learn Torah. May we all feel motivated to acquire this.
