Making it Count: Intrinsic vs. Extrinsic Value in Jewish Thought

^{28 Iyyar 5783 l May 19, 2023}

Parshat Bamidbar

Sarah Pincus

Class of 2026

Sefer Bamidbar begins with God commanding Moshe “שאו את־ראש כל־עדת בני־ישראל -- Take a census of the whole Israelite company.” Since counting is so central to the book that the mishna refers to it as Chumash Hapekudim (“The Book of Counting”), it is worth delving further into the nature of counting altogether.

Before looking at this week’s parsha, let’s first take a detour to a sugya in Masechet Beitza (3b). The following situation is presented: One prohibited egg is mixed in with 1000 permitted eggs, and you don’t know which egg is the prohibited one. Can the prohibited egg be nullified and become permitted like the majority of the mixture? Me’ikar hadin, the strict understanding of the Torah law would suggest that the normal laws of bitul are applied, since the egg is most definitely nullified by the majority. However, the gemara limits the application of this principle in certain cases. To determine the ruling in this specific situation, the gemara needs to establish what is considered "חשוב" or “important,” meaning the item is valuable and therefore is too significant to simply disappear into the larger permitted mixture.

So, what is considered to be חשוב?

1. Rabbi Meir quoting Reish Lakish holds that "כל שדרכו לימנות" -- meaning that things that are sometimes sold by unit are considered חשוב.
2. Rabbi Meir quoting Rabbi Yochanan holds that "את שדרכו לימנות" -- meaning that things that are always sold by unit are considered חשוב.
3. The Chachamim hold that only six specific items are considered חשוב.
4. Rabbi Akiva holds there are seven specific items that are considered חשוב.

The four opinions in the Gemara can be grouped into two categories. On one side, Reish Lakish and R’ Yochanan suggest that the object obtains its חשוב status upon being counted when it becomes a davar she’b’minyan (“a thing that is counted”), implying that the value is extrinsic to the object. On the other side, the Chachamim and R’ Akiva hold that the חשיבות status is intrinsic to the object.

I want to suggest that the nature of this machloket reflects the same underlying tension between different rationales for the census in the beginning of Sefer Bamidbar. Are only valuable objects counted, or is the process of counting what gives an object its value? In other words, is the value extrinsic and the object only becomes valuable once it is counted, as reasoned by Reish Lakish and R’ Yochanan? Or do certain objects have intrinsic value, and therefore are worthy of being counted in their own right, as implied by the Chachamim and R’ Akiva? For those more inclined towards Brisker methodology, is the ikar of an item’s חשיבות determined by the cheftza or the gavra?

Extrinsic Value

In the first understanding, that the value is extrinsic, when discussing the census we can focus on the curious word שאו ("raise"), used to command the counting. The Ishbitzer Rebbe (1801-1854) writes:

The Ishbitzer seems to suggest that counting is not simply a means of calculating the population, rather it actually confers dignity to each person. Though not explicit, by stating that counting yields a level of importance, the Ishbitzer seems to be invoking the laws of bitul and following the reasoning of Reish Lakish and R’ Yochanan.

The commentators who view the census as necessary for practical reasons, (determining the layout of the camp or expediting the process of entry into the land of Israel) would also fall into this category – that extrinsic value is the key. This is because the count is not a way of expressing love, but rather helps with an external, albeit valuable, need.

Intrinsic Value

In his opening comment on Sefer Bamidbar, Rashi writes, "מתוך חיבתן לפניו, מונה אותם כל שעה -- Because they [Bnei Yisrael] were dear to Him, He counts them every now and then." This suggests that God wants to count Bnei Yisrael because of their intrinsic value.

The Shem Mishmuel (1855-1926), the second Sochatchover Rebbe, suggests this view as well:

When discussing the census, the Shem Mishmuel explicitly invokes the laws of bitul, and in contrast to the Ishbitzer, seems to be relying on the approach of the Chachamim and R’ Akiva.

So,Which One Is It?

Perhaps there’s a middle ground – while value is intrinsic, something still happens through the process of counting.

Ramban suggests the reason behind the multiple censuses while Bnei Yisrael were in the desert was to להודיעם חסדו עליהם – make known God’s loving kindness towards them,” despite the hardships they faced in the desert. This seems to accord with Rashi and the Shem Mishmuel, who focus on Bnei Yisrael’s intrinsic value. However, upon continuation, he adds another dimension to the counting.

Ramban suggests that while Bnei Yisrael’s intrinsic holiness might prompt the counting, the process of counting has the ability to uplift individuals.

Similarly, on Parshat Bamidbar, in Shenei Luchot HaBrit, the Shelah Hakadosh (1555-1630) writes:

To further expand upon this idea, the Shelah employs the sugya in Masechet Beitza previously discussed.

This insight is concisely explained by the Lubavitcher Rebbe (1902-1994):

Consistent with Ramban, the Shelah, as explained by the Lubavitcher Rebbe, believes intrinsically valuable objects can themselves gain even more value when counted.

Perhaps the census’s ambiguity reflects Bnei Yisrael’s evolving identity as we end Sefer Vayikra and begin Sefer Bamidbar. Bnei Yisrael is transitioning from being a nation that receives instructions regarding how to be holy – that is, how to cultivate extrinsic holiness – to a nation learning how to implement the “holiness guidebook” and cultivate intrinsic holiness.

May we find inspiration from the implicit rationales in both the machloket found in the Gemara, as well as the differing approaches to the purpose of the census in Sefer Bamidbar. May we follow in the footsteps of R’ Akiva and the Chachamim, Bamidbar Rabba, Rashi, and find the חשיבות, the intrinsic value and worth that is within ourselves. May we also be blessed with ease as we find intrinsic חשיבות in others. And if those around us are finding it hard to remember their חשיבות, or perhaps they are forgetting כמה היו חביבין לפנינו – how dear they are to us – may we feel inspired and empowered by Reish Lakish and R’ Yochanan’s rulings, and the lessons from Ramban and the Ishbitzer, to lift up others through counting or other means, until they feel adequately elevated and supported.