B’haalot’cha: Number 8:1 – 12:16
“Receiving Torah with a Kiss”
Arguably, the most important moment in the entire Jewish Bible, is that of the Revelation at Sinai and of matan Torah, of God gifting Torah. Torah means “teaching.” There, atop the trembling smoking mountain, from within a cloud, God spoke the Ten Commandments. There, according to the rabbinic myth, Moses received the entire transmission of God’s teaching, both oral (later codified as the Talmud) and written (the Torah itself.) This transmission was through a direct communication from God to Moses. As our Torah portion reminds us this week:
And God said, “Hear these My words: When prophets of the Eternal arise among you, I make Myself known to them in a vision, I speak with them in a dream. Not so with My servant Moses… With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of the Eternal.” [Num. 12:6-8]
Transmission, as we learn here, happens at different levels for different recipients. The Torah that Moses received at Sinai was mouth to mouth, was through God’s kiss. The Hebrew in that verse is literally: “mouth to mouth I speak within him.” What Moses awakens to in that transmission is the very essence of Torah, its innermost light, the pure light of God’s Being. It is a Torah of light that Moses receives directly; a complete merging with, dissolving into the “I AM/Anochi” of the first commandment. This I AM-ness, the prophets can realize mediated through dreams and visions, but the Israelites at the base of Mount Sinai, at a lower level yet, couldn’t even hear it. They “saw the voices” the Torah recalls (Exod. 20:15,) but were unable to hear. They asked Moses to act as intercessor, and whatever commandments he would speak they vowed “Naaseh V’nishmah – We will do them, and then we will hear.” (Exod. 24:7) Perhaps there are, therefore, three levels of Torah. Moses’ Torah of pure light, beyond words and images; the Torah of the prophets—which awakens at the subtle level of dreams, visions and transcendental experiences—and the Torah for the rest of us, the one which comes in a scroll of words, telling stories and imparting practices through its commandments.
This latter Torah is the one we, at the base of Mount Sinai, are to study and derive from it the teachings and practices relevant and applicable to our life in support of a deeper hearing: Naaseh V’Nishmah. “The commandment is a lamp and Torah is light” says the book of Proverbs (6:23). Within each commandment, within each practice the totality of the light of Torah is contained, the infinite light of God is present. We study Torah because it is a vehicle which inspires our growth on the spiritual path up the mountain. As our mastery expands, and begins to move beyond the literal level of understanding, more is revealed to us. Between the words and through them, we awaken to the more subtle teachings, to the visions of the enlightened masters who wrote them, to the sparks of divine light embedded within. Our study can also lead us beyond the words altogether, where the sparks become pure light and we are finally able to hear the Anochi of the first commandment, the I AM that we are, the I AM that we have always been. This is the promise that Torah study holds. This is our particular path to Truth.