Rolling Up Our Sleeves

B’midbar
Numbers 1:1 - 4:20
Précis: The Book is an interesting amalgamation of the narrative of the wilderness wanderings (including the story of the spies, Korach’s rebellion, Bilam’s donkey, and the sin of Moses), sacrificial requirements, the establishment of Israel’s moving camp, and census data.
     As the Book of B’midbar (“in the wilderness”) begins, Moses is directed to take a census (“take the number” from which the English name of the Book arises) of the People. A detailed listing of the numbers of each tribe follows, as do explicit directions for setting up the traveling camp; each tribe is apportioned a particular location in the camp. A listing of the Levitical families then follows, together with the beginning of a discussion of their duties. B’midbar, according to Rabbi Plaut, continues the narrative from Exodus (which was largely interrupted by Leviticus), and begins about a year after the liberation, covering the wandering in the desert. He notes that details are provided for only the first and last years, with the “middle” 38 left mostly to our imaginations. The focus of the Book appears to “point to this moment when Israel is poised to take possession of its inheritance.” Finally, as William W. Hallo notes in the Plaut Commentary “…it forms a unique repository of traditions associated with the wanderings of the Israelites and an indispensable link in the theology of Jewish history….”

Numbers 3:32 “The head chieftain of the Levites was Eliezer, son of Aaron the priest, in charge of those attending to the duties of the sanctuary.”

In this and related verses, the text tells us of the various duties of the clans within the Levites, and what their specific job assignments were towards the maintenance of the Temple. As noted in Etz Hayim, Eliezer, the chief officer, was given a great deal of physical labor (see v. 4:16 - lighting oil, lighting incense, the regular grain offering, dealing with the anointing oil). Quoting the Jerusalem Talmud (Shabbat 10:3), they note that “there is no special privilege in the palace of the king.” In other words, there is no “honorary position in the service of God."

Similarly, there is no “honorary” position in the service of a congregation: everyone who holds an exalted title or position is expected to “get their hands dirty” in service to Jewish institutions and communal efforts.