The Israel Koschitzky Virtual Beit Midrash

Parshat HaShavua
Yeshivat Har Etzion

Even a superficial glance at parashat Bemidbar reveals a basic difficulty. The counting and recounting of the people seems superfluous and trivial. The Torah, which at times is so stingy and exacting regarding the use of words, is quite expansive and generous with respect to the census of Israel. Not only do we note surprising detail, but puzzling repetition as well. This presents a number of basic questions. How is this parasha relevant to us? Why was it included in the Torah whose message is eternal? What is the Torah trying to tell us by recording these statistics?

It is noteworthy that our sages referred to the entire Sefer Bemidbar as "Chumash HaPekudim" (see Yoma 3a, 68b, Sota 36b) ("pekudim" means counting and refers to the census). At first glance, this title is no more than an associative reference, resulting from the introductory section of the sefer, but in no way a reflection of the essence of Sefer Bemidbar in its entirety. However, a closer examination of this introductory section forces us to reconsider our initial reaction. Upon reflection, we should note that the position of the poll at beginning of Sefer Bemidbar is baffling, even if we concede the necessity of the census. Why does the sefer begin with this computation, in defiance of the chronological order of events? After all, the census occurred at the beginning of "the second month of the second year following their exodus from Egypt"

Eight chapters later, however we read of events which occurred a month prior to the census.

According to our sages, the events recorded in chapter seven also preceded the census, which opens the sefer.

Although there is no explicit reference to a specific date in this verse, we find elsewhere that the date on which Moshe completed the building of the mishkan is identified as the first day of the first month of the second year (Shemot 40:17, see Rashi ad loc.).

In fact, our sages derived the principle that the Torah is not necessarily written in chronological order from the opening section of Sefer Bemidbar (Pesachim 6b). We see, then, that the Torah went out of its way and out of order so that it could open Sefer Bemidbar with the census. This suggests that we are dealing with an event, which is integral to the Sefer. Furthermore, the census at the beginning of Bemidbar is not the only one found in the sefer. The people are counted once again in detail in Parashat Pinchas. (We also find elaborate statistics of the spoils won in the war with Midyan in Parashat Matot). Therefore, the title awarded to this sefer by Chazal, "Chumash HaPekudim," may reflect a deeper understanding of the essence of the sefer. If we succeed in discovering the significance of the census, it will help us not only gain a greater appreciation of Parashat Bemidbar, but a more profound insight into the entire section of the Torah known as "Chumash HaPekudim."

The word "pekudim" is derived from the root P'K'D. This root is used in two seemingly unrelated ways.

In the first verse, the word "tifkod" refers to counting. However, in the second verse the word "hafked" means appointing. It is fascinating that we find a parallel dualism in the Aramaic translation. The word "tifkod" is translated as "timnei" which is derived from the word "minyan" and refers to a numerical counting. "Hafked" is translated as "mani" meaning an appointment (as in "minuy").

Perhaps this is no more than a scriptural pun. However, the fact that we find the same relationship in the Aramaic leads me to believe that there is an inherent connection between these two concepts. Accordingly, the beginning of Bemidbar is not concerned with dry statistics, but rather the formation of "machane Yisrael." The children of Israel are not only enumerated, rather the role of each individual is designated within the context of the nation being formed. Every person is not only counted but enrolled as well, thus forming the twelve tribes of Israel. The tribes must be tallied once again in order to enlist the people to specific banners, as the tribes are divided into the four units, which are to surround the mishkan. (Accordingly, "Numbers" is a poor translation of "HaPekudim.")

At this point, we should note the composition of "machane Yisrael." It is interesting that the tribal units were retained, not only at this stage, but even later when the children of Israel enter Canaan. Theoretically, one could have imagined that at this juncture the tribal system should be abolished and replaced, as the children of Israel form a national entity. Instead, we find that the nation is actually comprised of those tribal units. This point is instructive, insofar as it describes the nature of the nation being formed. The "machane" is not developed at the expense of the individual tribes. There is no evidence of a nation-wide meltdown creating a homogenious entity, which suppresses any expression of non-conformity. The children of Israel form a harmonious society, not a uniform one. The unique qualities characteristic of each of the tribes are nurtured and woven together in perfect balance to form a magnificent multi-colored garment. Our sages viewed the number twelve as expressing the completeness and perfectness formed by the sons of Yaakov.

The tribal unit was not the only institution that was preserved. We find that each individual was recorded according to his family and paternal household. These subdivisions are additional support for our thesis that the "machane" was intended as a harmonious entity based on the pre-existing social structure, not as a melting pot.

Furthermore, the Torah stresses that every person was counted "legulgilotam" - by his head, i.e., as an individual. In other words, the singular characteristics, which are exclusive to each individual are not to be suppressed and destroyed, but protected and integrated into the national whole. The ideal of "machane Yisrael" rejects both individualism, in which the particular denies his communal obligations and responsibilities, as well as uniformity, which forces the individual to conform, and thereby deadens his singular characteristics and qualities. The sum total of individuals which form the holy nation of Israel is "shishim ribo" - 600,000. This number mysteriously repeats itself. The children of Israel number approximately 600,000 when they leave Egypt. A year later, this number appears again at the beginning of our parasha. When the people are counted for the final time in the Torah, at the end of the forty years in the wilderness, once again the number settles around 600,000. Our sages considered "shishim ribo" as the sum total of distinct individual personalities.

The Ramban is more explicit.

Based on the above, we can further clarify the significance of the pekudim which open and set the tone of sefer Bemidbar.

The head of each individual is "raised" as he is counted and awarded his specific role within the machane. Unique characteristics are not suppressed but recognized and utilized in the formation of the nation. Conformity, which celebrates the lowest common denominator, is rejected in favor of harmony, which delicately combines the genius found in individuals who combine to form the community.

Sefer Bemidbar as a whole describes a journey, which begins at Sinai and continues until the children of Israel arrive at the shores of the Jordan River. However, we are not only dealing with a geographic distance. Sinai represents a religious and ethical ideal, which must be implemented in the land of Israel. In Sefer Bemidbar, "machane Yisrael" the national body responsible for this implementation must be formed. The children of Israel reach the Jordan River only when this process is complete and the nation is ready to actualize the Siniatic vision. The beginning of Bemidbar describes the formation of the "machane" in all its facets. The first section lists the tribal leadership. The Torah continues with the census and thereby illustrates the creation of this multi-dimensional community together with its various subdivisions. The discriminating eye can also detect additional components that complete the "machane." There is a detailed description of the Levite camp and its subdivisions, as well as a reference to the "machane shekina."

At this juncture, let us look at an additional rabbinic source which relates to Sefer Bemidbar.

According to this midrash, Sefer Bemidbar distinguishes between two generations. The generation that was redeemed from Egypt, received the Torah at Sinai, but ultimately failed in its mission and expired in the wilderness, is contrasted with the generation which was raised in the wilderness and fulfilled its destiny when it crossed the Jordan River and entered Eretz Yisrael. This midrash seems to focus on this distinction as the central theme of Sefer Bemidbar.

We have already established that "Chumash HaPekudim" ignores chronological sequence in order to introduce the major theme of the sefer, which is the establishment of "machane Yisrael." However, the initial attempt failed and all the people that comprised the first "machane" were doomed to perish in the wilderness.

However, the first generation is succeeded by their children, and the sefer continues with an account of the second generation and the "machane" which they form. This "machane" is established in Parashat Pinchas when once again the people are counted and enlisted to their respective roles, the leaders are appointed and the subdivisions are clarified.

In the coming weeks, during our study of "Chumash HaPekudim," we will try to discriminate between the light and the dark. We will attempt to determine why the first generation failed and how the second generation differed from the first, as we join the children of Israel on their march from Sinai to the shores of the Jordan River.

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