B’midbar
Num.1:1 - 4:20
Précis: B’midbar is an interesting amalgamation of the narrative of wilderness wanderings (including the stories of the spies, Korah’s rebellion, Balaam’s donkey, and the sin of Moses), sacrificial requirements, the establishment of Israel’s moving camp, and census data. As B’midbar (“in the wilderness”) begins, Moses is directed to take a census [“take the number” from which the English name (Numbers) of the Book derives]. A detailed listing of the numbers of each tribe follows; 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.”
Num. 2:2 “The Israelites shall camp each with his standard, under the banners of their ancestral house; they will camp around the Tent of Meeting at a distance.”
Some commentators see in this verse a basis for how every individual Jew must seek to find his or her own way in Jewish life. There is a certain tension between each person finding his or her own, personal “standard” or flag, and also being grouped into a larger social unit under the “banner of his family.”
This is just as true today, when Jewish life is so incredibly diverse. In addition to the major denominations, we have more and more self-identified “nones” who prefer not to be identified with any particular stream of Judaism. There are those who worship or congregate in small Havurot and others who simply feel Jewish without the need for prayer or ritual. Some take a zealous approach to the mitzvot, others to torah learning, others to the social action, and others simply don’t care one way or another.
After 40 years as a Jewish lay leader and Jewish professional, I have come to believe that all of these different expressions of what it means to “be Jewish” reflect the diversity of the colors of the biblical flags each tribe and clan flew: there is no single “right” nor “authentic” form of Judaism, but together, these various expressions of Jewish belief, thought and action become part of “klal Yisrael” – the unity of the People Israel. This may be the central symbolism of the verses we study: every Jewish “flag” surrounds the Mishkan in the camp where God “dwells” in the “midst” of the Jewish people.
We all need to recognize that in diversity there is strength. Or (Star Trek reference alert!) as Mr. Spock would explain his Vulcan philosophy, "Infinite Diversity in Infinite Combinations.” (According to Majel Barrett, wife of Star Trek creator Gene Roddenberry, this expression was derived from Maimonides!)
So our analysis of this verse this week starts with text and commentary, moves to a discussion of diversity, then on to Star Trek, and then back to the greatest commentator of all, Maimonides. What a trip!
