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Share(ז) וַיְדַבֵּר יי אֶל משֶׁה בְּמִדְבַּר סִינַי (במדבר א, א), לָמָּה בְּמִדְבַּר סִינַי, מִכָּאן שָׁנוּ חֲכָמִים בִּשְׁלשָׁה דְבָרִים נִתְּנָה הַתּוֹרָה, בָּאֵשׁ, וּבַמַּיִם, וּבַמִּדְבָּר. בָּאֵשׁ מִנַּיִן (שמות יט, יח): וְהַר סִינַי עָשַׁן כֻּלּוֹ וגו'. וּבַמַּיִם מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ה, ד): גַּם שָׁמַיִם נָטָפוּ גַּם עָבִים נָטְפוּ מָיִם. וּבַמִּדְבָּר מִנַּיִן וַיְדַבֵּר יי אֶל משֶׁה בְּמִדְבַּר סִינַי, וְלָמָּה נִתְּנָה בִּשְׁלשָׁה דְבָרִים הַלָּלוּ, אֶלָּא מָה אֵלּוּ חִנָּם לְכָל בָּאֵי הָעוֹלָם כָּךְ דִּבְרֵי תוֹרָה חִנָּם הֵם, שֶׁנֶּאֱמַר (ישעיה נה, א): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם, דָּבָר אַחֵר, וַיְדַבֵּר יי אֶל משֶׁה בְּמִדְבַּר סִינַי, אֶלָּא כָּל מִי שֶׁאֵינוֹ עוֹשֶׂה עַצְמוֹ כַּמִּדְבָּר, הֶפְקֵר, אֵינוֹ יָכוֹל לִקְנוֹת אֶת הַחָכְמָה וְהַתּוֹרָה, לְכָךְ נֶאֱמַר: בְּמִדְבַּר סִינָי.
(7) "And God spoke to Moses in the Sinai Wilderness" (Numbers 1:1). Why the Sinai Wilderness? From here the sages taught that the Torah was given through three things: fire, water, and wilderness.
How do we know it was given through fire? From Exodus 19:18: "And Mount Sinai was all in smoke as God had come down upon it in fire." How do we know it was given through water? As it says in Judges 5:4, "The heavens dripped and the clouds dripped water [at Sinai]." How do we know it was given through wilderness? [As it says above,] "And God spoke to Moses in the Sinai Wilderness."
And why was the Torah given through these three things? Just as [fire, water, and wilderness] are free to all the inhabitants of the world, so too are the words of Torah free to them, as it says in Isaiah 55:1, "Oh, all who are thirsty, come for water... even if you have no money."
Another explanation: "And God spoke to Moses in the Sinai Wilderness" — Anyone who does not make themselves free and ownerless like the wilderness cannot acquire the wisdom and the Torah. Therefore it says, "the Sinai Wilderness."
Questions
1. What do you think the text means by "free and ownerless like the wilderness/desert"? In what way is the desert ownerless?
2. Why would one need to be like this in order to acquire the wisdom of the Torah?
3. What would it mean to make yourself this way? What are pros and cons?
4. Think about your own life. Does this resonate with you? Are there certain times you feel you cannot find/absorb wisdom when you aren't in the right setting or state of mind?
...That, I believe, is precisely what Elijah hears: a voice without sound. I propose, then, a metaphorical but grammatically strict translation. Qol dmamah daqah: the "voice of fragile silence...
Not all silences are alike. Put in earplugs or enter a soundproof room and the silence is muggy and oppressive. Silence in a forested, mountain wilderness is rare. The wind howls, leaves rustle, birds chirp, insects buzz, creeks "sing." True silence, perhaps on a peak when the wind stops, is actually quite rare. It hits suddenly, with dramatic impact.
In Israel's deserts and the Sinai, where the wind is usually still for at least half the day, the silence is vastly different. If you are in the desert now, close your eyes and wait for the wind to stop. This silence is total, yet light and natural - even embracing.
And precious. The smallest movement of an insect or the slightest breeze registers audibly. You hear the ruffling of your sleeve, or the call of a raven miles away. This is desert silence. Easily disturbed. A fragile silence.
...What is for you here, Elijah, in the desert?... And what is here for you on Mt. Sinai, Elijah, when the wind, earthquake and fire bring no revelation? When you are left befuddled in desert silence - expecting to see God's glory, hearing a silent voice; waiting for an affirming answer, getting a shattering question.
If I were to translate ma lekha po as an expression - in accord with the context of the desert - I would write, "Who are you, here, Elijah?"
***
If we stop to listen in the stillness, this is a question any of us can hear, anytime we walk the desert.
Who am I, when my achievements, titles and bank account are left behind? When all that really matters is whether I can find shade and shelter. When the more possessions I carry on my back, the less chance I have of finding water. Who am I, when the person I have become is a burden I can no longer carry, and the self-image and personality habits I have worked so hard to cultivate in the past, are precisely what might lead me to my death now? When everything nonessential has been shed like a snake's skin, who am I?"
http://www.torahtrek.org/app-writings/writing-2
- What does Michael Comins' "desert silence" teach us? How is that silence different from other silences?
- What do we lose and what do we gain when we encounter this kind of silence?
(9) There he went into a cave, and there he spent the night. Then the word of the Lord came to him. He said to him, “Why are you here, Elijah?” (10) He replied, “I am moved by zeal for the Lord, the God of Hosts, for the Israelites have forsaken Your covenant, torn down Your altars, and put Your prophets to the sword. I alone am left, and they are out to take my life.” (11) “Come out,” He called, “and stand on the mountain before the Lord.” And lo, the Lord passed by. There was a great and mighty wind, splitting mountains and shattering rocks by the power of the Lord; but the Lord was not in the wind. After the wind—an earthquake; but the Lord was not in the earthquake. (12) After the earthquake—fire; but the Lord was not in the fire. And after the fire—a soft murmuring sound. (13) When Elijah heard it, he wrapped his mantle about his face and went out and stood at the entrance of the cave. Then a voice addressed him: “Why are you here, Elijah?” (14) He answered, “I am moved by zeal for the Lord, the God of Hosts; for the Israelites have forsaken Your covenant, torn down Your altars, and have put Your prophets to the sword. I alone am left, and they are out to take my life.”
by Sheila Peltz Weinberg
It is true that life grows in its own time according to its laws and rhythms.
Spring comes after winter--not before.
The way things are can be observed
If one is quiet and patient.
The way things are can be appreciated
If one is willing and humble.
Still the mind loves to act "as if..."
As if it can make the rules
As if it can write the script.
Then, believing all the "as ifs," it is lost in a maze of pretense and pretension.
Again.
Many thanks to Jen Holzer, Josh Franklin, and the Jewish Learning Fellowship for source ideas.