B’midbar
Num. 1:1 - 4:20
Précis: B’midbar is an amalgamation of the narrative of wilderness wanderings (including the stories of the spies, Korach’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. 1:1 - 2 “And Adonai spoke to Moses in the wilderness of Sinai… saying, ‘Take the sum of the congregation of the children of Israel, by their families, by their father’s houses, according to the number of names, every male, by their polls.’”
There is a certain sense of completion with this opening verse. Genesis begins with God’s creation of order out of chaos. B’midbar begins with God’s demand to organize the Jewish People after their chaotic escape from slavery in Egypt.
Rabbi Lisa Grushcow, writing in ReformJudaism.org (5/19/18) suggests that the parasha in general and the census in particular have three important “organizing principles.” The first is that everyone counts. We may like them, we may not like them, but they all count. As an organized religion, we are required to carry with us the names of these long-dead individuals, just as the Israelites carried Joseph’s bones during their trek in the wilderness.
Second, God is at the center. The text tells us that God’s presence in the Tent of Meeting is situated in the center of the People. Some today may find the concept of God’s centrality in our lives as uncomfortable, but there is no doubt that our text and tradition insist on this second organizing principle.
Third, we must be humble. This is derived from the first organizing element that all are important, and the second that God is at our center. Humility is necessary for the fist two principles to be maintained and honored.
I often ask my students why a particular man-made law or rule we review during our history classes was written. Often, the response is made that the rule or law was introduced because people were doing things which the ruling authorities wanted to rein in. In this instance, God is perhaps acting not only to rein in the chaos of the people, but also to remind us that everyone counts, and that God is indeed in the center of our universe. Only then can we become necessarily humility.
