Parshas Bamidbar
Everyone Counts
"...according to the number of names..."(1:3)
Chazal refer to the fourth book of the Torah as Sefer
HaPekudim - The Book Of Counting. Presumably this is because of the census
found in this week's Parsha. However, this is not the first census Bnei
YisroeI took. We find a similar census in Sefer Shemos. What is unique about
this census that Chazal would define an entire Sefer by it?
Counting can be used for two purposes. One purpose for
counting is to combine individual elements as a group. The other purpose for
counting is to give each of the different elements within a group its own
identity, giving the individual the feeling that "he counts". This is
accomplished by focusing on each individual separately, rather than on the
group as a whole. The purpose of the counting found in Sefer Shemos is to
unify the Jews as a nation following their exodus from Egypt. In Sefer
Bamidbar we find the expression "bemispar shaymos" - "they were counted
according to their names". The reason for this is that the focus of the
counting is to emphasize the individuality of each person within the group.
Identifying a person by his name is a way of focusing upon his
individuality. This expression does not appear in Sefer Shemos, for if the
function of the counting is to unify the people as a nation, there is no
need to identify individuals by name.
Very often when a person is part of a large group, he senses a loss of his
individuality and self-expression. To compensate for this, he has a tendency
to break away from the group. The message of the counting in Sefer Bamidbar
is that there is room for individuality and self-expression within the
confines of the group. Indeed, interpersonal relationships within the group
can enhance individuality and offer the opportunity for self-expression..
This explains why the division of tribes and their banners are mentioned in
the census of Bamidbar, and not in that of Shemos[1]. The ability to
identify oneself in connection with a particular tribe and represented by a
particular banner, further enhances a person's sense of individuality.
1.See 1:20-44, 2:2
Assuming Communal Responsibility
"...from twenty years of age and up..." (1:3)
In this week's Parsha, Hashem commands Moshe to take a
tribe-by-tribe census, including only individuals above the age of twenty. A
Jew reaches legal majority at the age of thirteen. Why then, would he not be
included in the census? Perhaps the answer lies in resolving another
difficulty. According to Chazal, Heavenly punishment is not meted out until
one reaches the age of twenty[1]. However, according to Jewish law a person
is held responsible for his actions from thirteen years of age and above. If
one can be put to death at the age of thirteen by our courts, why would the
Heavenly Court punish only from the age of twenty?
Every sin contains two elements: the destructive nature or consequences of
the act itself, and the rebellion or defiance towards Hashem involved in
doing the act. In our court of law, we punish a person for his actions. In
the Heavenly Court of Law punishment is not administered based upon the
actions of the individual, rather on the degree of rebelliousness involved
in the act. During a person's adolescent years he grapples with discovering
his own identity. There tends to be a focus on his individuality, which can
manifest itself in non-conformity and rebelliousness. At the age of thirteen
a person is accountable for the consequences of his actions and will be
punished in a court of law. However, the Heavenly Court will not punish a
person until he is twenty, for the rebelliousness that he shows is not a
rejection of, nor a direct affront to Hashem; it is an outgrowth of his
struggle for self-expression and individuality. By the time a person has
reached twenty years of age, he is able to conform to society at large and
focus on the needs of his community. Only then is he ready to be counted as
one of "Adas Yisroel", the community of Israel.
1. Shabbos 89b, see Pardes Yosef beginning of Parshas Chayei Sarah
Desire For Intimacy
"....and an alien who approaches shall die" (1:51)
The Talmud relates a story concerning a gentile who, while
passing by a house of study, overheard the description of the Kohein Gadol's
garments. He then went to the great Sage Shammai requesting to be converted
so that he may become a Kohein Gadol. Shammai, unimpressed with the
motivations of this individual, sent him away. The gentile then appeared
before Hillel with the same request. Hillel converted him, but informed him
that before becoming a Kohein Gadol, a person must study all of the laws
pertaining to the High Priest position. When the convert reached the verse
which records the prohibition of a "zar", literally "stranger" to perform
the Priestly service, he inquired as to the type of person to which the
Torah is referring. Hillel answered that even King David, ruler of Israel,
was prohibited from serving in the Beis Hamikdash, for he was not of
Priestly lineage. The convert realized that if the monarch of Israel could
not perform the Service, for a convert to perform the Service would be
inconceivable. The Talmud concludes the story by stating that this
individual praised Hillel for his tolerance and expressed his gratitude for
being accepted as a member of the Jewish people[1].
The Rambam rules that a conversion is only permitted if the person wishing
to convert is not motivated by any external factors. If a person requests to
convert for honor, wealth, or marriage, his request should be denied[2].
Therefore, asks the Maharsha, since the gentile was motivated by his desire
to become a Kohein Gadol, how could Hillel have converted him based upon his
initial request[3]?
The Mishna in Pirkei Avos states that we should not behave as servants who
work for reward[4]. However, Rav Chaim Velozhiner points out that Hashem's
purpose in Creation was to benefit mankind. The system of rules to which man
is subject serves to allow man the sense that he has "earned" the right to
Hashem's benevolence. How then, can the Mishna say that the basis for our
service of Hashem should not be reward[5]? Furthermore, there appears to be
a contradiction between the above Mishna and the following Mishna: "One
should perform the mitzvos that have the appearance of being less stringent
with the same care as one would perform those that appear more stringent,
for the reward of each mitzva is not known[6]." The implication is that if
we would know with certainty which mitzvos have greater reward, then
performance of those mitzvos would be stressed. How do we reconcile this
implication with the message of the first Mishna which states that our
motivation to serve Hashem should not be reward?
There are two different and opposite reasons to give reward. One reason to
give reward is as an incentive or compensation, as in a business setting. In
such a case there exists an adversarial relationship; the business owner
requires a task to be performed, and his employee, although he would prefer
not to, performs the task because he is motivated by the money that he will
receive. The owner would prefer not to part with his money, but then his
employee will not do the job. Therefore, the money symbolizes the
adversarial nature of this relationship. The second reason to give reward is
to signify the closeness and appreciation that the person giving it feels
for the person receiving it. In this case, the person receiving the reward
is not motivated by it, rather, he uses the reward as a method of
calibrating the relationship.
The first Mishna uses the term "peras" to express reward. "Peras" refers to
an object which is broken off from its source. If reward is used in an
adversarial relationship, there is a separation between the two parties and
the reward reflects this separation. It divides rather than binding the two
parties, and is therefore, described as "broken off". The reward mentioned
in the second Mishna is called "sechar" This term reflects the closeness of
a relationship. The desire to receive "sechar" is not viewed with disdain;
on the contrary, since the motivation that a Jew should have in serving
Hashem is to become close to Him, "sechar" is the manner by which we gauge
that this goal has been achieved.
Shammai perceived that the convert's only motivation to become a Jew was the
honor connected to being a Kohein Gadol. Therefore, he dismissed him
abruptly. Hillel realized that the gentile was seeking to serve his Creator
in the greatest possible manner. His desire to be a Kohein Gadol was
motivated only by his wish to be close to Hashem. Therefore, he was an
appropriate candidate for conversion.
1.Shabbos 32a
2.Yad Hil. Isurei Biah 13:14
3.Shabbos Chidushei Aggados 32a
4.1:3
5.Ruach Chaim ibid
6. Avos 2:1
