Parsha # 34: “B’Midbar” / (In The Wilderness)
(B’Midbar / Numbers *1:1 through 4:20*)
Edition: 15e23
“Deeper Into The Wild”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
On several Fridays, and almost every Saturday, there is a parade of vehicles which goes by our home here in Minden. They are comprised of either All Terrain four-wheeler motorcycles (ATV's) or full-sized four wheel drive vehicles, jeeps and the like. I suspect it is some sort of club or group that likes to go out and spend the day on the back roads, and more likely ‘off’ roads, pushing through the mud bogs and sand dunes, and driving through the wilderness north of town. We (Joan and I) refer to them, as a group, as either “The Boys and their Toys” (although there are numerous women drivers as well) or “The Weekend Wilderness Warriors”. There are lots of folk who like to get out and ‘rough it’ in the wilderness for any number of reasons – I suspect it is universal. It’s fun to spend a day getting away from the rush and bustle of city life for a few hours.
The next Book of the Torah, the Book “B’Midbar”, is all about roughing it in the wilderness… “writ large"! The Hebrew people, those who had been rescued by Adonai from the enslaving grasp of Egypt and who had ‘crossed over’ the Red Sea, coming through “on dry ground”, were embarking on a wilderness adventure tour that would last forty years. [See End Notes 1] That, I think, even puts Gilligan and his boat-mates to shame, as far as length of sojourns go. The name given to the Parsha for this week (as well as the Hebrew title for the Book) is “B’Midbar”. It means “In The Wilderness”. Of all the Hebrew "titles" for the five books of Torah, I think this is the most logical. While, like the others, it comes from the first main word in the book, and in the Parsha, it describes more than any of the other ‘titles” what the whole book is about. According to my NASV notes, The central theme of the book is ‘service’. Also, when we recall that the significance of the number 40 is “preparation and waiting”, and recall that God is, in this book, “weeding out the dead wood during a period of forty years”, we begin to see the significance of this time “In The Wilderness”. The book of B’Midbar picks up the story just one year after the Exodus began and follows the Hebrew people, (B'nei Yisra'el / The Children of Israel), the fledgling nation being built up by Adonai after more than a century of slavery under the cruel despotic rule of Pharaoh, ruler of Egypt.
Their story began, of course, back in the Book of Sh’mot / Exodus and by chapter 12 of that historical account, the people are on the move. Within 50 days, the new nation is encamped at the base of Mount Sinai, in the south of the Sinai Peninsula, a long way from where they were intending to go, but Moshé had brought them there at the command of God: “[Adonai] replied ‘I will surely be with you. Your sign that I have sent you will be that when you have led the people out of Egypt, you will worship God on this mountain.” (Sh’mot 3:12)
By the end of Exodus, we note that almost a year has passed while the people have remained camped at Sinai. Moshé has received the Law written on Stone Tablets, and he has taught the people these and all the other Laws which have been revealed to him by Elohim. Because the people rebelled out of impatience while waiting for Moshé to return from the mountain top, by building an idol of gold in the shape of a bull calf, (thus proving themselves unworthy of housing Adonai’s presence within themselves), Elohim gave instructions to build a Tabernacle in which He could dwell at least “in the midst” of the people. These instructions have all been followed, along with those given for the creation of the furnishings of the Tabernacle. Furthermore, instructions have been received and put into action for the selection of those who would offer the sacrificial worship on behalf of B'nei Yisra'el within the Tabernacle – these were the Cohanim and the Cohen Gadol. Many of these instructions are found in the Book of Sh’mot / Exodus while the majority of rules for the Cohenim are recorded in the Book of V’Yikra / Leviticus which we have just finished studying. In the final words of Sh’mot we read that “On the first day of the first month of the second year…” (Sh’mot 40:2 and 17) the Tabernacle was to be set up. This would be a week long process, during which Moshé alone was to construct the Tabernacle and then break it down again each day for 7 days. Then, in Parsha Shemini, in the Book of V’Yikra (Leviticus), we read that the Cohen Gadol and the Cohenim were anointed and inaugurated into service on the eighth day. As we have seen the rest of V’Yikra deals with specific rules and laws regarding the Levitical service, the various sacrifices and the life and practice of the Cohenim (among other guidelines just as important and all of which, as noted in the last study, were delivered to Moshé on Mount Sinai).
Now, in B’Midbar, the story carries on, but in spite of the fact that an entire book containing ten parshiot (covering 27 chapters) has been produced and studied in the interval, we are just a few days after the Cohenim started their service in the Tabernacle. The book opens with this time marker: “Adonai spoke to Moshé “in the Wilderness”, in the ‘tent of meeting’ (the Tabernacle), on the first day of the second month of the second year…”
This is a good illustration of what the sages have pointed out – first that the accounts recorded in the Torah are not necessarily in chronological order, and secondly, that there are often overlaps in the stories. It is as if V’Yikra (The Book) is a bit of an aside in the history of the nation, a little ‘side-trip’ during which Adonai provided Moshé with some additional instructions, which Moshé passed on to his older brother, Aharon, the Cohen Gadol.
As B’Midbar opens, we see Elohim instructing Moshé to arrange for a new census of the people. If you jump ahead a little bit, to the end of the book, you will see another census being taken. I often think of Elohim being a little bit like the old king in the nursery rhyme who is constantly counting out his money. Of course the rhyme itself was a derogatory attack against King Henry VIII of England and the idle wealthy class, which is not parallel to God’s taking a count of His people in any way. Adonai loves His people and seeks to keep track of them for a variety of reasons. Rashi points out that “because of His love for the Jewish people, He counted them frequently: When they left Egypt (Exodus 12:37), after the sin of the golden calf” after the sinful folk had been culled from among the holy (Exodus 38:26) and now He is about to count them again as He prepares to “rest His Presence among them”. (SEASC pg 726) Of course, there are also physical reasons to take a count now as well. Ramban points out at least three reasons: 1) to record the miraculous growth of the nation from 72 people just 210 years earlier to the present number, even with the earlier culling. (There will be another culling yet to come which would make necessary the aforementioned ‘final’ census). 2) a census brings the people individually to the attention of Moshé and Aharon, as they give their name for the record and the half-shekel coin which is the manner of counting, [See End Notes 2] This first hand ‘touch’ is good in that it keeps a personal connection and boosts morale among the ranks. 3) the census, which in this case is aimed at those “men from 20 years of age and up”, would give the leadership a solid idea of how many fighting men were available to create an army (Legion) as they would be encountering opposition on the way to, and into, the land of Kena’an.
Notice that during the earlier census taking, all the men were counted, regardless of which tribe they were a part of, in other words, B'nei Yisra'el was counted ‘as a whole, as one nation, indivisible. According to the sages, this was to promote a national identity. It would promote the idea of the whole encampment being united together and centred on the Tabernacle in their midst. It was the plan of Adonai to make one’s tabernacle-centric mind-set so primary that the people thought first about the presence of God in their midst, then they would identify with the Nation as a whole next, and Tribal connections were set aside. Now, however, B'nei Yisra'el is being counted on a tribal basis, first because the national identity was already strongly engrained, and second because the Levite tribe was being left out of this count. They were left out because the Levites do not participate in any war strategies since they are the servants of Adonai first and only. Their numbers were not to be included in trying to make up the legion (Army). The Levites are counted (See below and Parsha Naso) but that is for the purposes of determining their role as substitutionary representatives.
When God destroyed the first born of Egypt, He insisted that B'nei Yisra'el would have to make up for the loss of humanity to Elohim. Thus, God declared that all the first-born of Isra’el would now belong to Him. He made a covenant however, in which the men of the tribe of Levi would ‘stand in’ for the Israelite first born. The count of the 12 tribes [recall that the tribe of Yosef was split into two separate tribes headed by the sons of Yosef (Ephraim and M’nasheh)] would determine how many first born remained in that group while the census of the Levites established how many were available to ‘replace’ those men. In the end, the difference was only 273 men short. [see End Notes 3] For those men, Elohim accepted a levy of 5 shekelim per person. (see B’Midbar 3:11-16 and 3:44-51) This levy was used to build up the treasury in the Tabernacle.
It is because the book of B’Midbar contains accounts of at least five census takings, that the English title for the book is “Numbers”. In some ways, one can see the logic of the title, but to consider this limited ‘description only is to set up expectations which are askew with reference to the rest of the book, and so we invite the possibility of losing out on so much of the other valuable information. By the way, just for the record, the total count of men over twenty years of age from the 12 ‘regular’ tribes came to 603, 550 souls.
On several Fridays, and almost every Saturday, there is a parade of vehicles which goes by our home here in Minden. They are comprised of either All Terrain four-wheeler motorcycles (ATV's) or full-sized four wheel drive vehicles, jeeps and the like. I suspect it is some sort of club or group that likes to go out and spend the day on the back roads, and more likely ‘off’ roads, pushing through the mud bogs and sand dunes, and driving through the wilderness north of town. We (Joan and I) refer to them, as a group, as either “The Boys and their Toys” (although there are numerous women drivers as well) or “The Weekend Wilderness Warriors”. There are lots of folk who like to get out and ‘rough it’ in the wilderness for any number of reasons – I suspect it is universal. It’s fun to spend a day getting away from the rush and bustle of city life for a few hours.
The next Book of the Torah, the Book “B’Midbar”, is all about roughing it in the wilderness… “writ large"! The Hebrew people, those who had been rescued by Adonai from the enslaving grasp of Egypt and who had ‘crossed over’ the Red Sea, coming through “on dry ground”, were embarking on a wilderness adventure tour that would last forty years. [See End Notes 1] That, I think, even puts Gilligan and his boat-mates to shame, as far as length of sojourns go. The name given to the Parsha for this week (as well as the Hebrew title for the Book) is “B’Midbar”. It means “In The Wilderness”. Of all the Hebrew "titles" for the five books of Torah, I think this is the most logical. While, like the others, it comes from the first main word in the book, and in the Parsha, it describes more than any of the other ‘titles” what the whole book is about. According to my NASV notes, The central theme of the book is ‘service’. Also, when we recall that the significance of the number 40 is “preparation and waiting”, and recall that God is, in this book, “weeding out the dead wood during a period of forty years”, we begin to see the significance of this time “In The Wilderness”. The book of B’Midbar picks up the story just one year after the Exodus began and follows the Hebrew people, (B'nei Yisra'el / The Children of Israel), the fledgling nation being built up by Adonai after more than a century of slavery under the cruel despotic rule of Pharaoh, ruler of Egypt.
Their story began, of course, back in the Book of Sh’mot / Exodus and by chapter 12 of that historical account, the people are on the move. Within 50 days, the new nation is encamped at the base of Mount Sinai, in the south of the Sinai Peninsula, a long way from where they were intending to go, but Moshé had brought them there at the command of God: “[Adonai] replied ‘I will surely be with you. Your sign that I have sent you will be that when you have led the people out of Egypt, you will worship God on this mountain.” (Sh’mot 3:12)
By the end of Exodus, we note that almost a year has passed while the people have remained camped at Sinai. Moshé has received the Law written on Stone Tablets, and he has taught the people these and all the other Laws which have been revealed to him by Elohim. Because the people rebelled out of impatience while waiting for Moshé to return from the mountain top, by building an idol of gold in the shape of a bull calf, (thus proving themselves unworthy of housing Adonai’s presence within themselves), Elohim gave instructions to build a Tabernacle in which He could dwell at least “in the midst” of the people. These instructions have all been followed, along with those given for the creation of the furnishings of the Tabernacle. Furthermore, instructions have been received and put into action for the selection of those who would offer the sacrificial worship on behalf of B'nei Yisra'el within the Tabernacle – these were the Cohanim and the Cohen Gadol. Many of these instructions are found in the Book of Sh’mot / Exodus while the majority of rules for the Cohenim are recorded in the Book of V’Yikra / Leviticus which we have just finished studying. In the final words of Sh’mot we read that “On the first day of the first month of the second year…” (Sh’mot 40:2 and 17) the Tabernacle was to be set up. This would be a week long process, during which Moshé alone was to construct the Tabernacle and then break it down again each day for 7 days. Then, in Parsha Shemini, in the Book of V’Yikra (Leviticus), we read that the Cohen Gadol and the Cohenim were anointed and inaugurated into service on the eighth day. As we have seen the rest of V’Yikra deals with specific rules and laws regarding the Levitical service, the various sacrifices and the life and practice of the Cohenim (among other guidelines just as important and all of which, as noted in the last study, were delivered to Moshé on Mount Sinai).
Now, in B’Midbar, the story carries on, but in spite of the fact that an entire book containing ten parshiot (covering 27 chapters) has been produced and studied in the interval, we are just a few days after the Cohenim started their service in the Tabernacle. The book opens with this time marker: “Adonai spoke to Moshé “in the Wilderness”, in the ‘tent of meeting’ (the Tabernacle), on the first day of the second month of the second year…”
This is a good illustration of what the sages have pointed out – first that the accounts recorded in the Torah are not necessarily in chronological order, and secondly, that there are often overlaps in the stories. It is as if V’Yikra (The Book) is a bit of an aside in the history of the nation, a little ‘side-trip’ during which Adonai provided Moshé with some additional instructions, which Moshé passed on to his older brother, Aharon, the Cohen Gadol.
As B’Midbar opens, we see Elohim instructing Moshé to arrange for a new census of the people. If you jump ahead a little bit, to the end of the book, you will see another census being taken. I often think of Elohim being a little bit like the old king in the nursery rhyme who is constantly counting out his money. Of course the rhyme itself was a derogatory attack against King Henry VIII of England and the idle wealthy class, which is not parallel to God’s taking a count of His people in any way. Adonai loves His people and seeks to keep track of them for a variety of reasons. Rashi points out that “because of His love for the Jewish people, He counted them frequently: When they left Egypt (Exodus 12:37), after the sin of the golden calf” after the sinful folk had been culled from among the holy (Exodus 38:26) and now He is about to count them again as He prepares to “rest His Presence among them”. (SEASC pg 726) Of course, there are also physical reasons to take a count now as well. Ramban points out at least three reasons: 1) to record the miraculous growth of the nation from 72 people just 210 years earlier to the present number, even with the earlier culling. (There will be another culling yet to come which would make necessary the aforementioned ‘final’ census). 2) a census brings the people individually to the attention of Moshé and Aharon, as they give their name for the record and the half-shekel coin which is the manner of counting, [See End Notes 2] This first hand ‘touch’ is good in that it keeps a personal connection and boosts morale among the ranks. 3) the census, which in this case is aimed at those “men from 20 years of age and up”, would give the leadership a solid idea of how many fighting men were available to create an army (Legion) as they would be encountering opposition on the way to, and into, the land of Kena’an.
Notice that during the earlier census taking, all the men were counted, regardless of which tribe they were a part of, in other words, B'nei Yisra'el was counted ‘as a whole, as one nation, indivisible. According to the sages, this was to promote a national identity. It would promote the idea of the whole encampment being united together and centred on the Tabernacle in their midst. It was the plan of Adonai to make one’s tabernacle-centric mind-set so primary that the people thought first about the presence of God in their midst, then they would identify with the Nation as a whole next, and Tribal connections were set aside. Now, however, B'nei Yisra'el is being counted on a tribal basis, first because the national identity was already strongly engrained, and second because the Levite tribe was being left out of this count. They were left out because the Levites do not participate in any war strategies since they are the servants of Adonai first and only. Their numbers were not to be included in trying to make up the legion (Army). The Levites are counted (See below and Parsha Naso) but that is for the purposes of determining their role as substitutionary representatives.
When God destroyed the first born of Egypt, He insisted that B'nei Yisra'el would have to make up for the loss of humanity to Elohim. Thus, God declared that all the first-born of Isra’el would now belong to Him. He made a covenant however, in which the men of the tribe of Levi would ‘stand in’ for the Israelite first born. The count of the 12 tribes [recall that the tribe of Yosef was split into two separate tribes headed by the sons of Yosef (Ephraim and M’nasheh)] would determine how many first born remained in that group while the census of the Levites established how many were available to ‘replace’ those men. In the end, the difference was only 273 men short. [see End Notes 3] For those men, Elohim accepted a levy of 5 shekelim per person. (see B’Midbar 3:11-16 and 3:44-51) This levy was used to build up the treasury in the Tabernacle.
It is because the book of B’Midbar contains accounts of at least five census takings, that the English title for the book is “Numbers”. In some ways, one can see the logic of the title, but to consider this limited ‘description only is to set up expectations which are askew with reference to the rest of the book, and so we invite the possibility of losing out on so much of the other valuable information. By the way, just for the record, the total count of men over twenty years of age from the 12 ‘regular’ tribes came to 603, 550 souls.
In this artist's concept, the tents of the L'vi'im are very small. We can see just the one row along this side of the Tabernacle. At the entranceway, on the right side of the enclosure, the blue tents represent those of Moshe and Aharon.
In the ensuing chapters of Parsha B’Midbar, we see that Elohim gives instruction as to where each tribe should put their tents as they build up the camp around the Tabernacle.. The last thing we read in Chapter 1 is that the Levites were the first layer of population, forming a rectangular ring around the tabernacle, protecting it from any outbursts of jealousy and animosity toward the Tent of Meeting. In Chapter two, we get more information about how the rest of the encampment is laid out. To the Rising sun in the east quadrant we have the tribes of Y’hudah, Yissakhar and Z’vulun totalling 186,400. To the south, we find the tribes of Re’uven, Shim’on and Gad totalling 151,450 people. On the “West bank” stood the camps of Efrayim, M’nasheh and Binyamin comprised of 108,100 souls. Finally, to the north we find the camps of Dan, Asher and Naftali, having a population of 157,600 people.
Based on these numbers, it is interesting to note that the encampment, when laid out in the wilderness, could very well have taken the shape of a large cross, With it’s top pointing to the west – a very dramatic and prophetic image, with the Tabernacle at the heart of it all. We also “sit in and listen” as the instructions are given as to the order of the tribes as the ‘fall in’ to march to a new location for the camp.
In chapter three we are reminded of Aharon’s sons, only two of which remain at this time. We are also introduced(formally) to the three clans of the L’vi’im (Levites) - those of Gershon, the eldest; K’hat
(Kohath) and M’rari (Merari), the youngest, and to their sub-families. In a fourth census, the men aged 30 to 50 from the tribe of Levi were counted so as to determine who would be eligible to make up the “Legion” [interestingly the same word as used above for army] of those who would perform the services to the Tabernacle as outlined somewhat below. In this fourth census, the number of L’vi’im from the age of thirty to fifty (The age of serving in the Tabernacle) the total came to 8580 persons.
As we begin chapter four, we see a couple of strange things take place which might throw the careful reader – first we see that the family of K’hat (the second born) is noted first, leaving the first born (Gershon) to a seemingly secondary position. Second, the opening verses of chapter 4 could just as easily have been a part of the next Parsha (Naso), since they both deal with the census taken of the three families, but here the census of the K’hat are included in Parsha B’Midbar. “Why?” one wonders. In order to explain this, I have to, in effect, jump the border as it were part way through, into next week’s assignment, Parsha Naso.
First of all, I would direct your attention to the lineage of the Cohenim ‘flow-chart’ included with Parsha Emor. You will see that Moshé, Aharon, and Miriam are all descendants of the clan of K’hat. Because of the roles played by these very favoured individuals, the K’hat clan is elevated to a prominent position. They are also given the honour and privilege of the highest calling in responsibilities of service to Adonai and to the Tabernacle – that of preparing and transporting the furnishings of the holy place and the Holy of Holies. Even so, the tasks are divided. Aharon, Elazar and Ithamar will prepare the furnishings, in particular the Ark, and cover it, along with the other items, while The rest of the tribe of Kohath will carry it on their journeys. (Only the Cohenim can be in close proximity to the ark especially, because of its tremendous holiness. If those of the rest of the tribe were even to gaze upon it, they would die).
Parsha B’Midbar ends with verse 20 of chapter 4, but the theme is carried over into Parsha Naso, as stated above. In the opening verses of this new Parsha we see that both the Gershonite clan and the M’rari clan are subjected to the same census taken of the K’hat clan, (counting those males between the ages of 30 and 50) so that they know how many L’vi’im there are to perform the various duties of caring for, (serving in) and transporting the Tabernacle. While there is no explanation as to why the readings are broken as they are into the present chapter assignments, we do learn that the K’hat clan is given primary position due to their connection with the Holy furnishings. Of interest also as we cross over into next week’s Parsha, is that the same term for “take the census” is used for both the K’hat and Gershonite clans – namely “Naso et-Rosh” (meaning basically “take a head count”) compare Chap 4:1 with chapter 4:21) but this term is not used for the M’rari clan (see chap 4: 29) The sages indicate that a second interpretation of this phrase is “raise up the head”. The inference is that both the K’hat and the Gershonite clans were “raised up” to their assignments, while the clan of the younger son was simply assigned their “less august” duties. Chapter 4, vs 22 (in Parsha Naso) includes the phrase “as well” or “also”, which implies that the clan Gershon were closer to the clan K’hat in the honours of their tasks: “The phrase “as well”, implies that the Gershonite census is related to the Kohathite census …. The Kohathites carried the most sacred parts of the Tabernacle, while the Gershonites carried the less sacred. By saying “as well”, the Torah makes the point that both tasks are necessary for the Tabernacle and both should be done with equal joy.” (SEASC pg 749)
So, as we close off this week’s study, let us reflect on what we can learn from B’Midbar’s opening verses. First, in a simple phrase, there’s “Roughing it” and there’s “Roughing it”. While it may be fun to spend some time on holiday, or a day or two here and there playing around in the ‘outback’, B'nei Yisra'el were struggling for their lives in a strange and harsh environment. This was no picnic on which Elohim was leading them. This was out and out survival testing at its utmost. But we can ask ourselves: “How would we measure up in such a test?” A vast majority, in fact by the end of it all, an entire generation of B'nei Yisra'el is left behind and never see the “Promised Land.”
The Children of God, “B'nei Yisra'el”, are called to a task, a time of testing, and the greatest test of all is to see who will be obedient to Elohim. Moshé is, for the most part, obedient. His first test was to follow the instructions given to him in how to deal with Pharaoh. The second task was to gather up B'nei Yisra'el and get them to the foot of Mount Sinai, (which had to be similar to trying to herd cats) from where Elohim would instruct them for the future. We also see the importance of obedience in the completion of tasks laid out upon each of the tribes and clans. I once remember being told by an actor that “there is no such thing as a small part, only small actors.” This philosophy plays a role here – for all the tasks assigned to the L’vi’im are important and necessary. True some may seem more “glorious” by human standards, such as that of the Cohenim, but even the Cohenim would have no place to fulfill their roles if someone didn’t bring the tent pegs or the ropes to the next place of habitation. Sha’ul says much the same thing in his letter to the believers in Corinth. He says, “There are different kinds of gifts, but the same Spirit gives them. There are different ways of serving, but it is the same Lord being served…. The body is not one part, but many. If the foot says, ‘I’m not a hand, so I’m not part of the body’ that doesn’t make it stop being a part of the body…. There are indeed many parts, yet just one body… the parts of the body that seem to be less important turn out to be all the more necessary… Now you, together, constitute the body of Meshiach, [Y’shua].’”
(Kohath) and M’rari (Merari), the youngest, and to their sub-families. In a fourth census, the men aged 30 to 50 from the tribe of Levi were counted so as to determine who would be eligible to make up the “Legion” [interestingly the same word as used above for army] of those who would perform the services to the Tabernacle as outlined somewhat below. In this fourth census, the number of L’vi’im from the age of thirty to fifty (The age of serving in the Tabernacle) the total came to 8580 persons.
As we begin chapter four, we see a couple of strange things take place which might throw the careful reader – first we see that the family of K’hat (the second born) is noted first, leaving the first born (Gershon) to a seemingly secondary position. Second, the opening verses of chapter 4 could just as easily have been a part of the next Parsha (Naso), since they both deal with the census taken of the three families, but here the census of the K’hat are included in Parsha B’Midbar. “Why?” one wonders. In order to explain this, I have to, in effect, jump the border as it were part way through, into next week’s assignment, Parsha Naso.
First of all, I would direct your attention to the lineage of the Cohenim ‘flow-chart’ included with Parsha Emor. You will see that Moshé, Aharon, and Miriam are all descendants of the clan of K’hat. Because of the roles played by these very favoured individuals, the K’hat clan is elevated to a prominent position. They are also given the honour and privilege of the highest calling in responsibilities of service to Adonai and to the Tabernacle – that of preparing and transporting the furnishings of the holy place and the Holy of Holies. Even so, the tasks are divided. Aharon, Elazar and Ithamar will prepare the furnishings, in particular the Ark, and cover it, along with the other items, while The rest of the tribe of Kohath will carry it on their journeys. (Only the Cohenim can be in close proximity to the ark especially, because of its tremendous holiness. If those of the rest of the tribe were even to gaze upon it, they would die).
Parsha B’Midbar ends with verse 20 of chapter 4, but the theme is carried over into Parsha Naso, as stated above. In the opening verses of this new Parsha we see that both the Gershonite clan and the M’rari clan are subjected to the same census taken of the K’hat clan, (counting those males between the ages of 30 and 50) so that they know how many L’vi’im there are to perform the various duties of caring for, (serving in) and transporting the Tabernacle. While there is no explanation as to why the readings are broken as they are into the present chapter assignments, we do learn that the K’hat clan is given primary position due to their connection with the Holy furnishings. Of interest also as we cross over into next week’s Parsha, is that the same term for “take the census” is used for both the K’hat and Gershonite clans – namely “Naso et-Rosh” (meaning basically “take a head count”) compare Chap 4:1 with chapter 4:21) but this term is not used for the M’rari clan (see chap 4: 29) The sages indicate that a second interpretation of this phrase is “raise up the head”. The inference is that both the K’hat and the Gershonite clans were “raised up” to their assignments, while the clan of the younger son was simply assigned their “less august” duties. Chapter 4, vs 22 (in Parsha Naso) includes the phrase “as well” or “also”, which implies that the clan Gershon were closer to the clan K’hat in the honours of their tasks: “The phrase “as well”, implies that the Gershonite census is related to the Kohathite census …. The Kohathites carried the most sacred parts of the Tabernacle, while the Gershonites carried the less sacred. By saying “as well”, the Torah makes the point that both tasks are necessary for the Tabernacle and both should be done with equal joy.” (SEASC pg 749)
So, as we close off this week’s study, let us reflect on what we can learn from B’Midbar’s opening verses. First, in a simple phrase, there’s “Roughing it” and there’s “Roughing it”. While it may be fun to spend some time on holiday, or a day or two here and there playing around in the ‘outback’, B'nei Yisra'el were struggling for their lives in a strange and harsh environment. This was no picnic on which Elohim was leading them. This was out and out survival testing at its utmost. But we can ask ourselves: “How would we measure up in such a test?” A vast majority, in fact by the end of it all, an entire generation of B'nei Yisra'el is left behind and never see the “Promised Land.”
The Children of God, “B'nei Yisra'el”, are called to a task, a time of testing, and the greatest test of all is to see who will be obedient to Elohim. Moshé is, for the most part, obedient. His first test was to follow the instructions given to him in how to deal with Pharaoh. The second task was to gather up B'nei Yisra'el and get them to the foot of Mount Sinai, (which had to be similar to trying to herd cats) from where Elohim would instruct them for the future. We also see the importance of obedience in the completion of tasks laid out upon each of the tribes and clans. I once remember being told by an actor that “there is no such thing as a small part, only small actors.” This philosophy plays a role here – for all the tasks assigned to the L’vi’im are important and necessary. True some may seem more “glorious” by human standards, such as that of the Cohenim, but even the Cohenim would have no place to fulfill their roles if someone didn’t bring the tent pegs or the ropes to the next place of habitation. Sha’ul says much the same thing in his letter to the believers in Corinth. He says, “There are different kinds of gifts, but the same Spirit gives them. There are different ways of serving, but it is the same Lord being served…. The body is not one part, but many. If the foot says, ‘I’m not a hand, so I’m not part of the body’ that doesn’t make it stop being a part of the body…. There are indeed many parts, yet just one body… the parts of the body that seem to be less important turn out to be all the more necessary… Now you, together, constitute the body of Meshiach, [Y’shua].’”
We also see that, although it can sometimes be convoluted and confusing, the Torah, and indeed all the Scriptures, are consistent when read carefully and studied to gain understanding. While some parts may be out of order, or be a bit of a side track, the Holy Spirit, who has authored the Holy Texts through the writing of several individuals, will give us guidance and keep us on track. I once had a Political Science Professor who would start his class teaching without notes. He would sit cross-legged on his desk and just speak to us, relating his points carefully, and then he would take a side trip during which we would be transported to some distant land, or some story of intrigue which would take the better part of the two-hour class. Then, just before the end of our time, he would return right to the point of his original departure, and sum up in just a few words what the side trip had meant, driving home ever-so-gently his overall lesson, and – if we had listened intently – we would all have been given a nugget to hold on to, something which, by the end of term, helped us grasp the overall picture. In the same way, we realize that Elohim / Adonai has an overall plan. He knows that the Meshiach is going to come, but that many things will have to ‘fall-into-place’ first. He gently leads us through the valleys and the deserts of our wilderness, so that, when the time is right, we will encounter the “Anointed One” and recognize Him readily. What does Sha’ul say? “Meshiach is the end of the Law” in other words, ‘the Law leads us directly to the One who will be the Messiah for all mankind.’ Dr. Eli Lizorkin-Eyzenbe, Dean of the Jewish Studies faculty at eTeacher and host of “Jewish Studies for Christians” defines the word “Torah” in such a way that Sha’ul’s meaning comes even more transparent. He says: “The root of the word comes from the verb (pronounced LiRot), which illustrates the idea of hitting a target while throwing/shooting something. Like an arrow aimed at its mark, the Torah is dedicated to teaching people about the God of Israel and all the Nations - His magnificent being, His holy character and about His faithful and providential acts in His world.” Thus, if we follow the Law, we will meet Him face to face. Now however, as believers and as Messianics, we follow the Law – not to find Him, but to live as obedient talmidim.
The opening text of B’Midbar and the various taking of Censuses here and in Parsha Naso show us that God is One who brings about fruitfulness. Those who began as the family of Ya’acov, 12 sons in all, the heads of their respective families which comprised a meager 72 people who went to sojourn in Egypt for a time, came out of that foreign land numbering 603 550 souls, and this all happened in spite of hardship, in spite of slavery, and in spite of the genocide of their babies. Furthermore, it all transpired over a span of just 210 years. Mighty is our God, Baruch ha Shem Hallelu Yah! How can we mere mortals even dare to question such power?
Finally, we see how much Elohim loves His people in this book At every important juncture, he takes stock of His people. From beginning to end, Elohim has His mighty finger on us, keeping track of everything. Like a good store manager, he knows every piece of stock on hand. When it is necessary to cull the crowd of those who do not obey, or those who do not believe in the power Elohim has to lead His people, a count is taken again. This is partly to keep track of numbers, as we have seen in our study, but I think it is also so that the people are reminded that Elohim will not stand for imperfection, lukewarm attitudes, or out-right rebellion. Elohim never brings about His justice without the Merciful attention to warning His people of His plan. B'nei Yisra'el is to be made up of those who grasp what Adonai is doing, those who want to be a part of His over-all plan, and those who will serve joyously to see it achieved.
Shavua Tov!! - Have a Great Week!!
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The opening text of B’Midbar and the various taking of Censuses here and in Parsha Naso show us that God is One who brings about fruitfulness. Those who began as the family of Ya’acov, 12 sons in all, the heads of their respective families which comprised a meager 72 people who went to sojourn in Egypt for a time, came out of that foreign land numbering 603 550 souls, and this all happened in spite of hardship, in spite of slavery, and in spite of the genocide of their babies. Furthermore, it all transpired over a span of just 210 years. Mighty is our God, Baruch ha Shem Hallelu Yah! How can we mere mortals even dare to question such power?
Finally, we see how much Elohim loves His people in this book At every important juncture, he takes stock of His people. From beginning to end, Elohim has His mighty finger on us, keeping track of everything. Like a good store manager, he knows every piece of stock on hand. When it is necessary to cull the crowd of those who do not obey, or those who do not believe in the power Elohim has to lead His people, a count is taken again. This is partly to keep track of numbers, as we have seen in our study, but I think it is also so that the people are reminded that Elohim will not stand for imperfection, lukewarm attitudes, or out-right rebellion. Elohim never brings about His justice without the Merciful attention to warning His people of His plan. B'nei Yisra'el is to be made up of those who grasp what Adonai is doing, those who want to be a part of His over-all plan, and those who will serve joyously to see it achieved.
Shavua Tov!! - Have a Great Week!!
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End Notes:
1) The word “Hebrew” means one who has ‘crossed over’. It refers to the action of the people of the Exodus who “crossed over” the Red Sea. I believe the term will also be applied in the future to those who “cross over” into the Promised Land kept by Elohim, the Eternal Kingdom.
2) It is forbidden by Law to do an actual “head-count” of Jewish folk. Instead, it was devised to apply a census tax (my terminology) so that each male over 20 would give his name and tribe, and put the half-shekel coin in a container. The coins were then counted to arrive at the number of men in the population.
3) The first census of B'nei Yisra'el was to determine how many men were eligible for service in the army (legion). For this, men 20 yrs of age and up were counted. According to the instructions given here, there must have been a second census of the tribes taken to determine how many “first-born” sons were amongst the tribes. This census recorded the number of males one month old and up. Note that while the Tribe of Levi is not included in the general censuses, the tribe of Yosef was divided into two parts so that there were still 12 tribes counted. In this census, there were 22,273 male “first borns” recorded in the 12 tribes. Later, the “first-borns” (one month of age and up) of the L’vi’im were counted and they recorded 22,000 souls. This is how they determined the difference of 273 individuals. In order to keep the paying of the 5 shekel redemption tariff random, Moshé drew up 22,000 lots marked “Levite” and 273 lots marked “Five Shekelim”. Each of the first born of B'nei Yisra'el drew a lot and those who received the “five shekelim” lot paid the fee of Redemption. [In a related note, it is of interest that the 5 shekelim cost was based on the fee set by Yosef’s brothers and paid by the Ishmaelites who ‘redeemed’ Yosef from the well. The cost of “twenty pieces of silver” [or twenty denarii] was the equivalent of five shekelim.]
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1) The word “Hebrew” means one who has ‘crossed over’. It refers to the action of the people of the Exodus who “crossed over” the Red Sea. I believe the term will also be applied in the future to those who “cross over” into the Promised Land kept by Elohim, the Eternal Kingdom.
2) It is forbidden by Law to do an actual “head-count” of Jewish folk. Instead, it was devised to apply a census tax (my terminology) so that each male over 20 would give his name and tribe, and put the half-shekel coin in a container. The coins were then counted to arrive at the number of men in the population.
3) The first census of B'nei Yisra'el was to determine how many men were eligible for service in the army (legion). For this, men 20 yrs of age and up were counted. According to the instructions given here, there must have been a second census of the tribes taken to determine how many “first-born” sons were amongst the tribes. This census recorded the number of males one month old and up. Note that while the Tribe of Levi is not included in the general censuses, the tribe of Yosef was divided into two parts so that there were still 12 tribes counted. In this census, there were 22,273 male “first borns” recorded in the 12 tribes. Later, the “first-borns” (one month of age and up) of the L’vi’im were counted and they recorded 22,000 souls. This is how they determined the difference of 273 individuals. In order to keep the paying of the 5 shekel redemption tariff random, Moshé drew up 22,000 lots marked “Levite” and 273 lots marked “Five Shekelim”. Each of the first born of B'nei Yisra'el drew a lot and those who received the “five shekelim” lot paid the fee of Redemption. [In a related note, it is of interest that the 5 shekelim cost was based on the fee set by Yosef’s brothers and paid by the Ishmaelites who ‘redeemed’ Yosef from the well. The cost of “twenty pieces of silver” [or twenty denarii] was the equivalent of five shekelim.]
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Acknowledgements – A General List
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Lizorken-Eyzenbe, Eli, eTeacher – Jewish Studies for Christians Daily Blog, “The Meaning of Torah” for 15 June 07.
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
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For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Lizorken-Eyzenbe, Eli, eTeacher – Jewish Studies for Christians Daily Blog, “The Meaning of Torah” for 15 June 07.
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
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