2020/5780
After going through yet another census, Bnei Yisrael are instructed in this week’s Parashah on the manner in which they must camp around the Mishkan while traveling in the Midbar. Before trying to understand the purpose of the positioning of the camps, we must first understand the purpose behind yet another census taken of Bnei Yisrael. The pasuk states, “Se’u Et Rosh Kol Adat Bnei Yisrael LeMishpechotam LeBeit Avotam BeMispar Sheimot Kol Zachar LeGulgelotam,” “Take a census of the entire assembly of Israel according to their families, according to their father’s household by the number of the names; every male according to their headcount” (BeMidbar 1:2).
The Ramban (BeMidbar 1:45 s.v. VaYehiyu Kol Pekudei Bnei Yisrael LeBeit Avotam) tries offering two explanations to this census: First, the Torah attempts to emphasize Hashem’s kindness and love for us, in transforming seventy wandering souls entering Mitzrayim into a nation as numerous as the sea exiting. This is in line with Rashi’s input, stating “Mitoch Chibatan LePhanav Moneh Otam,” “Because of Israel’s dearness to Him, He counts them” (BeMidbar 1:1 s.v. VaYidabeir Hashem El Moshe).
Indeed, the Maharal (Gur Aryeh, ibid. s.v. Be’Echad LaChodesh Mipnei Chibatan) concludes that the fact they were counted three times in one year is evident of their dearness to Him.
The second explanation given by the Ramban is that each (male) member of Bnei Yisrael would pass before Moshe and Aharon and make themselves known to them by name. The second degree of counting offered by the Ramban leaves a puzzling question as to why each and every individual would need to appear and make themselves known to Moshe and Aharon. Rav Soloveitchik offers an explanation, stating that the objective here was not to reflect Hashem’s intense love for the Jewish people as a collective as in the first explanation, but recognize the individual himself. The transmission of the second set of Luchot, the Rav notes, initiates a new phase in Moshe Rabbeinu’s leadership. The Brit of Torah Sheba’al Peh turned Moshe into the Rebbe of Bnei Yisrael, and as such, a Rebbe must know all his Talmidim. Thus, the census served as a means for Moshe to become familiarized and learn the strengths and weaknesses of each and every individual in Bnei Yisrael to properly facilitate his new role (Darosh Darash Yosef, pp. 283-284). It is interesting to note that no matter which explanation we understand and follow, there is a significance to the census and to both the individual and collective members of Bnei Yisrael.
Toward the end of the first Perek, we are then faced with the recounting of the physical arrangement of the camps of the Bnei Yisrael. The Pasuk says “V’Chanu Bnei Yisrael Ish Al Machaneihu V’Ish Al Diglo L’Tzivotam,” “The children of Israel shall encamp, each man by his own camp and each man by his division” (Bamidbar 1:52). The Rav points out that this specificity in the doling out of placement and positioning of the Bnei Yisrael as individuals, camps, and a nation, all reflect something deeply profound. Hashem established that there are specific varieties of plants in the botanical world, specific animals in the animal kingdom, as well as certain textile fibers (ie. Shatnez) which cannot be cross-bred or mixed. Rav Soloveitchik notes this to be similarly indicative of the special role that we all play in society. Everyone has his own talents, and everyone his role. In order to achieve and maintain a well run and harmonious society, each individual must play a specific role. Some deceive themselves into thinking they’re endless in capability, and some play themselves down so as to make themselves believe they cannot accomplish much. The Pasuk reflects that sense of every Jew recognizing where he stands in society, and realizing his strengths and weaknesses. The Kohanim and Levi’im have their respective tasks, as well as the other respective shevatim. On a deeper note, it is not only that we each have an individual role in society, a tafkid, but a unique role in Torah as well.
Rav Avigdor Nebenzahl writes that everyone has a different approach and tendency to Torah. In Shemoneh Esrei, we state “V’Tein Chelkeinu B’Toratecha,” “give us our share in Your Torah. Some are drawn to learn mussar, while others Tanach. As he notes, Chazal is consistent in noting that if a dispute appears between Rav and Shmuel, halacha always follows Rav in matters of issurim, prohibitions, while Shmuel wins in matters of Choshen Mishpat, monetary issue. It was not that Rav and Shmuel were lacking in any of these areas of halacha, rather that they gravitated more toward these areas. As we approach the Chag of Shavuot, we should each take upon the opportunity to realize our respective roles in society. Even further, we should try to find our own unique share in the Torah itself. The unifying theme of both the census as a means of counting Bnei Yisrael collectively, as well as a way of introducing them individually to their new Rebbe Moshe, on top of the very distinct placement of Bnei Yisrael each according to their camps and divisions, comes to reflect a wonderful message. Though every Jew has their own place in society and their own unique share in Torah, our unique roles and placements aid us in forming the unique and eternal collective that is Am Yisrael. At Matan Torah, we too had the same collective of each and every unique member of Bnei Yisrael, and we hope to merit the ultimate unity and Geulah Sheleimah with the coming of Moshiach Bimheira B’Yameinu.