Summary:
The content of this parsha deals with the census of Israelite males and the physical arrangement of the tribes around the portable Mishkan and as they journeyed. This parsha is always read every year on the Shabbat before Shavuot.
God says to conduct a census of the twelve tribes (males ages 20 – 60), while the tribe of Levi is counted separately (they serve in the mishkan / Sanctuary).
The parsha details where each group (those involved with the parts of the mishkan) are to be camped, with the Levites surrounding the mishkan). Before the entrance (eastward) are tents of Moses, Aaron, and Aaron’s sons.
Going outwards from the Levite circle, the 12 tribes are located in four groups, each with their own leader (nasi), flag with special colors and emblems. East: Judah, Issachar and Zebulun. South: Reuben, Simeon and Gad. West: Manasseh, Ephraim, Benjamin. North: Dan, Asher, Naphtali.
This order was kept while they were traveling.
How much effort is required if we put our trust in God? How much do we depend on 'things working out the way they're supposed to' versus putting 'our all into what we do'? This parsha is seen through the lens of HISHTADLUT, the character trait of effort, with relevant quotes.
השתדלות - effort, striving, intercession
R’ Aaron Rakeffet quoted R’ Yisrael Salanter as saying that one needs Bitachon as if there is no Hishtadlus, and at the same time needs to do Hishtadlus as if there is no Bitachon. ~www.EmunaDaily.com
Judaism believes strongly in the principle "ein somchin al hanes" which means not sitting back and relying on a miracle - waiting passively for God's intervention. ~Rabbi Lord Jonathan Sacks z"l
וְאָמַר רַבִּי יִצְחָק, אִם יֹאמַר לְךָ אָדָם: יָגַעְתִּי וְלֹא מָצָאתִי — אַל תַּאֲמֵן. לֹא יָגַעְתִּי וּמָצָאתִי — אַל תַּאֲמֵן. יָגַעְתִּי וּמָצָאתִי — תַּאֲמֵן.
§ Rabbi Yitzḥak said in the style of a previous passage: If a person says to you: I have labored and not found success, do not believe him. Similarly, if he says to you: I have not labored but nevertheless I have found success, do not believe him. If, however, he says to you: I have labored and I have found success, believe him.
Hishtadlus doesn’t mean we’re off the hook. It means we understand that that’s what Hashem wants us to do. That’s our part of the relationship with Him. It has nothing to do with what will actually occur. Our lives and all that gets played out in them is determined by Hashem. It’s as though two parallel forces are operating at once but each is necessary to keep the system flowing. ~Sara Eiseman
Bitachon and Hishtadlus: How does one balance these two seemingly contradictory ideas? It all depends on the person’s spiritual level. The closer a person is to perfection in his belief in Hashem, the more he is expected to rely on Hashem, and his level of hishtadlus (effort) must drop accordingly. Until a person reaches that level he may — and must — work, to achieve whatever he needs to function and sustain himself and his family. As his belief and trust in Hashem grow — and he must work on this mitzvah constantly, to reach ever higher levels of bitachon (trust) —Hhe must adjust his level of hishtadlus and rely more on Hashem. -from Torah Thought for the Day, p.56
Physical endeavor is of genuine value and significance - it’s just that one must always remember God’s role, and one must always try to be worthy of His assistance. (The precise nature of God’s providence is complicated and disputed. ~Natan Slifkin, Rationalist Judaism
(א) וַיְדַבֵּ֨ר יְהֹוָ֧ה אֶל־מֹשֶׁ֛ה בְּמִדְבַּ֥ר סִינַ֖י בְּאֹ֣הֶל מוֹעֵ֑ד בְּאֶחָד֩ לַחֹ֨דֶשׁ הַשֵּׁנִ֜י בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית לְצֵאתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃ (ב) שְׂא֗וּ אֶת־רֹאשׁ֙ כׇּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמ֔וֹת כׇּל־זָכָ֖ר לְגֻלְגְּלֹתָֽם׃ (ג) מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כׇּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵ֑ל תִּפְקְד֥וּ אֹתָ֛ם לְצִבְאֹתָ֖ם אַתָּ֥ה וְאַהֲרֹֽן׃
(1) On the first day of the second month, in the second year following the exodus from the land of Egypt, יהוה spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, saying: (2) Take a census of the whole Israelite company by the clans of its ancestral houses, listing the names, every male, head by head. (3) You and Aaron shall record them by their groups, from the age of twenty years up, all those in Israel who are able to bear arms.
It's a popular notion that we walked through the desert. However, the word Midbar means wilderness: an uninhabited place but where there is pasture for flocks. The root word D-B-R מִדְבָּר also means mouth, as organ of speech. What is the connection?
(א) וַיְדַבֵּ֨ר יְהֹוָ֧ה אֶל־מֹשֶׁ֛ה בְּמִדְבַּ֥ר סִינַ֖י בְּאֹ֣הֶל מוֹעֵ֑ד בְּאֶחָד֩ לַחֹ֨דֶשׁ הַשֵּׁנִ֜י בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית לְצֵאתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃
(1) On the first day of the second month, in the second year following the exodus from the land of Egypt, יהוה spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, saying:
(ז) וַיְדַבֵּר יהוה אֶל משֶׁה בְּמִדְבַּר סִינַי (במדבר א, א), לָמָּה 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? ......Anyone who does not make themselves ownerless like the wilderness cannot acquire the wisdom and the Torah. Therefore it says, "the Sinai Wilderness."
אָמַר רַב מַתְנָה: מַאי דִּכְתִיב ״וּמִמִּדְבָּר מַתָּנָה״, אִם מֵשִׂים אָדָם עַצְמוֹ כְּמִדְבָּר זֶה שֶׁהַכֹּל דָּשִׁין בּוֹ — תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ. וְאִם לָאו — אֵין תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ.
Similarly, Rav Mattana said: What is the meaning of that which is written: “The well that the princes dug out, that the nobles of the people delved, with the scepter, with their staves. And from the wilderness they went to Mattanah” (Numbers 21:18)? If a person makes himself humble like this wilderness, which is open to all and upon which everyone treads, his Torah study will endure and be given to him as a gift [mattana]. And if not, his Torah study will not endure.
Why was the Torah given in the desert? To teach us that if a person does not surrender himself to it like the desert, he cannot merit the words of Torah. And to teach us that just as the desert is endless, so is the Torah without end. ~Pesikta d’Rav Kahana
וענין ב' הוא השפלות והענוה כי אין דברי תורה מתקיימין אלא במי שמשפיל עצמו ומשים עצמו כמדבר, וכנגד זה אמר ויחנו במדבר פירוש לשון שפלות וענוה כמדבר שהכל דורכים עליו:
The second step which the Israelites had to take in preparation for מתן תורה was to be modest and humble. Our sages say that only people who are humble can be certain that they will not forget their Torah knowledge. They phrase it thus: אין דברי תורה מתקימין אלא במי שמשפיל עצמו ומשים עצמו כמדבר "Words of Torah do not endure except with people who humble themselves to be like the desert."
Why was the Torah not given in the land of Israel? … One might have said: “In my territory the Torah was given.” And another might have said: “In my territory the Torah was given.” Therefore, the Torah was given in the desert, publicly and openly, in a place belonging to no one.” ~ Mekhilta BaChodesh 20:2
The Torah represents the wholeness [shleimut] of created beings and to the degree that they are lacking in their own eyes, they will yearn for that wholeness. They will merit Torah. It is very hard for agentic beings to see themselves as deficient, as we must...But one who makes him/herself like a desert [gains this insight], as it says in the midrash, one cannot merit Torah without first becoming hefker [open, free, no boundaries] like the desert. This was the preparation of bnei yisrael before they received the Torah: that they arrived at this attribute of "desert-ness"; that it became clear to them that they needed to yearn for wholeness and to clarify this need for others.
Sefat Emet, Rabbi Yehuda Aryeh Leib, Bemidbar 1874
We should not rely on a miracle...
נִכְנְסָה כַּת רִאשׁוֹנָה וְכוּ׳. אִיתְּמַר, אַבָּיֵי אָמַר: נִנְעֲלוּ תְּנַן. רָבָא אָמַר: נוֹעֲלִין תְּנַן.
The mishna teaches that the first group entered, after which they closed the doors to the Temple courtyard. It was stated that the amora’im disagreed about the precise wording of the mishna. Abaye said: We learned in the mishna that the doors of the Temple courtyard miraculously closed by themselves. Rava said: We learned in the mishna that people would close the doors of the Temple courtyard at the appropriate time.
מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ לְמִסְמַךְ אַנִּיסָּא. אַבָּיֵי אָמַר: נִנְעֲלוּ תְּנַן, כַּמָּה דַּעֲיַילוּ מְעַלּוּ, וְסָמְכִינַן אַנִּיסָּא. רָבָא אָמַר: נוֹעֲלִין תְּנַן, וְלָא סָמְכִינַן אַנִּיסָּא.
What is the practical difference between them? The practical difference between them is with regard to whether we rely on a miracle. Abaye said: We learned in the mishna that the doors closed by themselves; as many people as entered, entered, and we rely on a miracle to close the doors so that an excessive number of people not enter and thus create a danger (Rabbeinu Ḥananel). Rava said: We learned in the mishna that people would close the doors, and we do not rely on a miracle to ensure that the courtyard not become overly crowded.
(ב) שְׂא֗וּ אֶת־רֹאשׁ֙ כָּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמ֔וֹת כָּל־זָכָ֖ר לְגֻלְגְּלֹתָֽם׃
(2) Take a census of the whole Israelite community by the clans of its ancestral houses, listing the names, every male, head by head.
Note that the English translation does not match the Hebrew for the words שְׂא֗וּ אֶת־רֹאשׁ֙ The exact translation would be: "Raise (or lift up) the heads".
In what ways does the translation change the meaning for you?
How is counting a 'raising up'?
In some communities, it is traditional not to count people:
“Care should be taken not to take a head-count of people to verify whether there is a minyan, because it is forbidden to take a head-count of Jews even for the purpose of a mitzvah. In addition, we are forbidden to ‘count’ for a minyan.”
Kitzur Shulchan Aruch, Siman 15:3
שאו את ראש בני ישראל . The purpose of the count was to enable the שכינה to take up residence among the Jewish people.
Everyone should become aware of his personal value by having been counted. He was encouraged to think that everything depended on his personal activity and contribution.
This is why the sages have said that a person should always consider himself as if mankind's merits and demerits were in perfect balance, and his very next action would tilt the scales giving him a chance to determine the world's fate. A single good deed by him would enable the world to endure (Kiddushin 40).Shenei Luchot HaBerit, Torah Shebikhtav, Bamidbar, Nasso, Beha'alotcha,Derekh Chayim, Bamidbar 1
“Seeing the world as God’s world requires stepping out of the egocentric perspective.”
Rabbi Yaakov Haber and David Sedley, Sefiros
a person should view himself as though he were exactly half-liable and half-meritorious. In other words he should act as though the plates of his scale are balanced, so that if he performs one mitzva he is fortunate, as he tilts his balance to the scale of merit. If he transgresses one prohibition, woe to him, as he tilts his balance to the scale of liability, as it is stated: “But one sin destroys much good” (Ecclesiastes 9:18), which means that due to one sin that a person transgresses he squanders much good. Rabbi Elazar, son of Rabbi Shimon, says: Since the world is judged by its majority, i.e., depending on whether people have performed a majority of mitzvot or a majority of sins, and an individual is likewise judged by his majority, each person must consider that if he performs one mitzva he is praiseworthy, as he tilts the balance of himself and the entire world to the scale of merit.
How do we rectify this paradox? How are we "ownerless" and "counted" at the same time?
A census expresses two paradoxical truths. On the one hand, it implies that each individual is significant. On the other hand, a headcount is the ultimate equalizer: each member of the community, from the greatest to the lowliest, counts for no less and no more than “one.” G‑d repeatedly commands Moses to count the Jewish people to emphasize both their individual worth—the fact that no single person’s contribution is dispensable—as well as their inherent equality. ~ The Chassidic Masters
(ג) מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כׇּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵ֑ל תִּפְקְד֥וּ אֹתָ֛ם לְצִבְאֹתָ֖ם אַתָּ֥ה וְאַהֲרֹֽן׃
(3) You and Aaron shall record them by their groups, from the age of twenty years up, all those in Israel who are able to bear arms.
The census prepared the people for the goal of reaching and conquering the Promised Land. The march through the wilderness was in a dangerous and stark environment, with threats from humans and the environment.
The fifth chapter of Ethics of the Fathers includes an outline of the phases of a person’s education and life: “At five years of age, the study of Scripture; at ten, the study of Mishnah; at thirteen, the obligation to observe the mitzvot; at fifteen, the study of Talmud; at eighteen, marriage; at twenty begins the pursuit [of a livelihood]; at thirty, one attains strength; at forty, understanding; at fifty, one can give counsel . . .”
In other words, the first twenty years of a person’s life represent those periods and areas of his life in which he focuses almost exclusively on his individual growth: the acquisition of knowledge and wisdom, and his moral and spiritual development. “Twenty” represents the point at which he ventures out to the world and begins to concern himself with the material involvements of life.
Therein lies the deeper significance of G‑d’s instruction to Moses that only “from the age of twenty and upwards” shall a person be counted as one “fit to serve in the army of Israel.”
A period of intense self-development and spiritual self-enrichment is a necessary preparation to life, but it must not be seen as an end in itself. The purpose of the “pre-twenty” times and aspects of a person’s life is for the sake of the “pursuit” which must follow: that he or she go out into the world and apply his personal attainments to the development and sanctification of the material reality. One who does not graduate to the “post-twenty” phase of life cannot count himself as a member of the “army of Israel.”~The Lubavitcher Rebbe
רַבִּי יַנַּאי בָּדֵיק וְעָבַר. רַבִּי יַנַּאי לְטַעְמֵיהּ, דְּאָמַר: לְעוֹלָם אַל יַעֲמוֹד אָדָם בְּמָקוֹם סַכָּנָה לוֹמַר שֶׁעוֹשִׂין לוֹ נֵס, שֶׁמָּא אֵין עוֹשִׂין לוֹ נֵס. וְאִם עוֹשִׂין לוֹ נֵס — מְנַכִּין לוֹ מִזְּכֻיוֹתָיו. אָמַר רַבִּי חָנִין: מַאי קְרָאָה? — ״קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכׇּל הָאֱמֶת״. רַבִּי זֵירָא בְּיוֹמָא דְשׁוּתָא לָא נָפֵיק לְבֵינֵי דִּיקְלֵי.
Rabbi Yannai would examine the ferry and cross. The Gemara comments that Rabbi Yannai acted in accordance with his reasoning stated elsewhere, as he said: A person should never stand in a place of danger saying that they on High will perform a miracle for him, lest in the end they do not perform a miracle for him. And, moreover, even if they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the verse that alludes to this? When Jacob said: “I am not worthy of all the mercies, and of all the truth, which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that Rabbi Zeira would not go out and walk among the palm trees on a day when there was a southern wind blowing due to the fear that the trees might fall on him.
Duties of the Heart, Eighth Treatise on Examining the Soul 3:91-94
וְהַשְּׁנֵים עָשָׂר, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בְּעֵת הֶמְיַת לִבּוֹ וַחֲרִיצוּתוֹ עַל הָעוֹלָם בְּכָל הִשְׁתַּדְּלוּתוֹ וְתַכְלִית תַּחְבּוּלוֹתָיו וְסוֹף יְכָלְתּוֹ וְיִשְׁקֹל עִמָּהּ בְּזוֹתוֹ בְּעִנְיְנֵי אַחֲרִיתוֹ וְעַוְּתוֹ (ס״א ונטותו) מֵעֲבוֹדַת אֱלֹהָיו. וְאָז יִמְצָא מַחְשַׁבְתּוֹ בְּעִנְיְנֵי עוֹלָמוֹ הָרָמָה שֶׁבַּמַּחְשָׁבוֹת וְתוֹחַלְתּוֹ בּוֹ הָרָמָה שֶׁבַּתּוֹחֶלֶת כִּי לֹא יַסְפִּיק לוֹ מִמִּינֵי קִנְיָנָיו מְאוּמָה אַךְ הוּא כְּאֵשׁ כֹּל אֲשֶׁר תּוֹסִיף עֵצִים הִיא מוֹסִיפָה לֶהָבָה וְכָל לִבּוֹ וְכַוָּנָתוֹ מוֹשְׁכִים אֵלָיו יוֹמָם וָלַיְלָה…
THE TWELFTH: (the pursuit of physical) To make an accounting with oneself at a time when one's heart is excited and diligent for worldly matters, applying himself fully with his utmost ingenuity and maximum ability, and to weigh this against one's laxness in matters of his final end, and his straying from the service of his G-d. Then he will see and feel that his thoughts for matters of this world are the highest of his thoughts, and his aspiration for this world is the higher of his aspirations