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The Book of Numbers (Bamidbar) is the fourth of the five books of Moshe. It relates the wanderings of the Israelites in the desert. Its commandments, contrary to the cultic and sacrificial commandments in Leviticus, deal to a large extent with the relations between man and his fellow. The Torah's "bill of rights," which count all people together, signifying their equality, therefore belongs in this volume. Deuteronomy (Dvarim), the fifth and last book of the Torah, is essentially Moshe's repetition of all the foregoing. As such, its message is that if indeed we listen to the Torah and heed its commandments, both spiritual and physical, every person will feel his value enhanced. If someone knows that he is important, his morale will be boosted, and he will give his best, to the benefit of society and himself. The Bamidbar Chumash relates mostly to the history of the Israelites during their wanderings in the wilderness from the second year to the fortieth year. Our Chazal - sages - called it "Chumash-HaPkudim" - the census Chumash, becuase of the census at the beginning and toward the end (chapter 26) of the Chumash.
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Parshat Bamidbar is always read on the Shabbat before the festival of Shavuot. There are manifold references by Chazal as to why this is so. According to one of the amendments that Ezra HaSofer fixed, "tichleh shana v'kileloteha," it is best to end the year with curses and to start the new year with blessings. We read Parshat Bamidbar before the festival of Shavuot in order to separate between the reproofs in Parshat Bechukotai and Shavuot, which Chazal in Mishnayot Rosh HaShana 1:2 call the new year for the fruit of trees. The Baal HaTurim, Rabbi Yaakov the son of Asher, introduces a remarkable way of remembering when the reading of Bamidbar occurs, "pikdu u'fischu, menu v'itzru." "Pikdu" means a command referring to Parshat Tzav. "U'fischu" refers to Pesach. Parshat Tzav, therefore, is read before Pesach. "Menu" (counting) refers to Parshat Bamidbar. "V?itzru," which means stopping or ending, refers to Shavuot. Shavuot is the last holiday following Sfirat HaOmer which starts at the time of Pesach. Parshat Bamidbar is read before the festival of Shavuot (also see: Shulchan Aruch Orach Chaim (428:4) where it is written, "one always reads Sidrat Bamidbar before Atzeret (Shavuot)." Rabbi Meir Shapira, the head of the Yeshivat Chachmei Lublin, commented on the above comparisons. At the time of Pesach, the Israelites were redeemed on their own virtues. On the other hand, at the time of Shavuot, "Zman Matan Torateinu," each Jew had to come with his family record in order to take part in the "Kabbalat HaTorah," receiving the Torah. Rabbi Chaim Yosef David Azulai (HaChida) tries to resolve the following question: "Why does the Torah mention, at the very beginning of the Sidra, that HaShem spoke to Moshe, "Bemidbar Sinai," in the wilderness of Sinai? Do we not know that it occurred in the wilderness? The Chida then says that the numerical values (gematriya) of the Hebrew letters of the two words "Bemidbar Sinai" are equivalent to the word "B?shalom," in peace (378). He then quotes Chazal in the Midrash Mechilta of Parshat Yitro; the Israelites came to Sinai as one people with one heart, as it says, "Vayichan sham Yisrael" - Israel encamped there (In singular form). Only when they were united, making peace between a man and his fellow (as before the high holy days), were they worthy to receive the Torah. The Midrash Raba points out that if a person behaves as one who gave everything away for the sake of the Torah, he will be able to acquire Torah and wisdom. The Chassidic Rebbe Menachem Mendel of Kotzk remarks upon that Midrash by saying that a man is supposed to be happy in his portion. He is not to be dependent on his fellowman. On the contrary, he should be independent in the "wilderness" of life. He is a "midbar" striving in Torah and rising to the highest level of kedusha (holiness). Furthermore, Chazal in the Midrash Raba (1:7) say, "The Torah was given with three things: with fire, with water and in the wilderness. By Fire: Every Jew can reach and have the flame and enthusiasm for his Father in heaven. HaShem appeared to Moshe in fire at the burning bush. The Torah was given to us on Mount Sinai, in fire. The light of the Torah will eventually drive away the darkness of wickedness. Even one light can achieve a great deal. Hence, a religious person may never give up hope. Because, in the final analysis, truth will triumph over falsehood. Fire may bring goodness and blessing. It brings light and warmth. But, if one is not careful with fire, it may bring destruction. It is the same with Torah. If we fulfill the commandments with love and conviction then we shall reap happiness and contentment, but if we deviate from the right path and neglect the Torah it may bring about exile and destruction. Our Chazal found an incredible comparison between the husband-wife relationship and our relationship with HaShem. In the Hebrew words for man and woman, "ish" and" isha," there is the word "esh," which means fire. They also each contain one of the two letters of HaShem's name. Chazal teach us that in a good relationship, the Shchina (Divine Presence) rests between them. But, if G-d forbid, the relationship is bad, the Shchina will depart and only fire will be left. By Water: This is the lowliness and the degradation of the spirit, the presence of mind, the calmness and the clearness of the mind. Our sages pointed out that the Torah contains the special quality of water, whereby it flows down from the mountains and collects in the valleys. So it is with the Torah: it leaves the egotistical person and lands among the humble people. We may also add that there are no barriers for water. It can become a mighty force that breaks down obstacles. So it is with HaShem's promise of the remembrance of Torah among Israel. Our faith breaks through family and environmental obstacles. Even when a child grows up in complete ignorance of Torah, he may become religious and force the parents to reevaluate their attitudes toward Judaism. Presumably this is what the prophet Isaiah (11:9) referred to when he said: "For the earth shall be full of the knowledge of HaShem, as the waters cover the sea." It is the eternity of our Torah that will prevail forever. There is also another interesting aspect concerning water. Mighty rivers and stormy seas are only numberless small drops of water. They are united beyond recognition - millions of them are gathered into one place, eventually to become great waters which may break through and flood everything in their way. The same principle applies to our religion. The future of our faith lies in complete unity. As individuals, we are powerless to stand up against the streams of agnostic ideology. But if we stand united in faith and courage, we can become a power which will resist the attacks directed against our beliefs. By the Desert: The desert is a symbol of our decency, modesty and abstemiousness. As our Chazal say in Pirkei Avot 1:4, "This is the way of Torah: eat bread with salt, drink water in small measure, sleep on the ground, live a life of deprivation - but toil in the Torah! If you do this you are praiseworthy and all is well with you." The Torah is ownerless like the desert. There is no monopoly over it. It does not belong to any particular tribe or family. It is not confined only to the righteous and the prophets.
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According to Nachmanides (Ramban), the whole Book of Bamidbar is concerned with temporary precepts. The commandments are for the Jewish people in the wilderness and are meant to convey the wondrous miracles performed on their behalf. The Tabernacle, which moved in the midst of the camp was a type of Mount Sinai on which the Torah was given, accompanying them on all their journeys. In other words, the Tabernacle was a mobile Sinai in the midst of them: the heavens and the heaven of heavens transplanted and brought down to earth. Moreover, Rabbi Yehuda HaLevi explains in his Kuzari (2:26): "The camp and its divisions are to be compared to the body and its constituent limbs--the Tabernacle being to the camp what the heart is to the body." Rabbi Meir Shapira of Lublin said that HaShem created the Torah for eternity, to be fulfilled at any time, in all conditions. Throughout history, our people have devoted themselves to keeping its commandments--in fire, water and desert. We can see this in the singular self-sacrifice by Avraham Avinu in fire, the sacrifice of Nachshon ben Aminadav in water, and the mesirut nefesh of Klal Yisrael in the desert.
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Today is Wednesday, May 23, 2012
