Bamidbar

The central theme of parshas Bamidbar seems to be the reason for the name given to the entire Sefer Bamidbar. Sefer Bamidbar is called Chumash Hapekudim - the book of numbers. Parshas Bamidbar delivers a census of not only the total number of Bnei Yisrael but also the numbers of each tribe. The emphasis on the total number and the power of the community often conflicts with a similar emphasis on counting every individual.

On the words tifkadu osam l'tzivosam, the Ramban explains that the goal of every individual is to associate and attach him/herself to Knesset Yisrael. The implication being, the community trumps the individual. Individuals need to strive for greatness by joining the community rather than advancing in individual endeavors. Yet, later in the parsha, commenting on the three different usages of the term pekudayhem, the Ramban states that the reason one of those terms are used in reference to Moshe and Aharon - asher pakad Moshe v'Aharon - is to emphasize the unique opportunity that each individual has by being recognized - as a unique individual - by the greatest figures: Moshe and Aharon. Here, the Ramban seems to emphasize the importance of the individual standing out amongst the entirety of society. Each individual has a special place, recognized and appreciated by the leaders of the community. Which is it? Is the tzibur of greater importance or the individual?

Similarly, at the conclusion of the count of every tribe, the Torah tells us the total of Bnei Yisrael even though we could have figured that out using simple math. Nonetheless, the Torah specifically mentions the total to inform us of the importance of the total of the community as being greater than the sum of its parts. Yet, commenting on the verse bnei Naftali, the Arizal explains that the reason that the verse says bnei Naftali without the prefix of a lamed as it uses for all the other tribes (L'vnei Asher, L'vnei Gad, etc) is simply a recognition of actual events. The Arizal explains that there was a box with papers upon which the name of every Jew was written. Each tribe would approach the box, collect the papers with the names of the individuals from their tribe and count accordingly. Since the total number was already known, the tribe of Naftali, which was the last to approach the box, did not need to count the names. After all, all that remained were of their tribe. For our sake, the point to emphasize is that every individual was recognized and counted in the process. Even though the total number was known, every individual needed to be counted. It seems that the Torah is emphasizing the opposite of what was previously assumed. Instead of the whole being greater than the sum of its parts, each part has a value above and beyond their participation in the whole. Again, which is it?

Parshas Bamidbar opens with the verse vayedabeir Hashem el Moshe b'midbar Sinai b'ohel moed. Why is it necessary to mention that these events occurred in midbar Sinai? The location of these events seems inconsequential to the goal, that of counting Bnei Yisrael.

Chazal tell us that there was often conflict and petty disputes amongst Bnei Yisrael when they left Egypt. The Torah and the medrash often describe these disputes (i.e. the conflict as to the proper course of action to be taken at Yam Suf). However, once Bnei Yisrael reached Sinai these conflicts and disputes ended. Vayichan sham Yisrael negged hahar - k'ish echad b'lev echad. Unity finally arrived upon Bnei Yisrael's arrival in midbar Sinai. This desert, this lowly mountain upon which the Torah would be given, delivered an understanding of the need for unity and, simultaneously, a confidence for each individual. Sinai was where Bnei Yisrael would receive the Torah as a People, attaining their status as the Am hanivchar. Nonetheless, variant boundaries were set up so that the Elders could go beyond a certain point and Moshe even further. The Torah is an inheritance for the Jewish people, as a people - morasha KEHILLAS Yaakov. However, greatness in Torah is not an inheritance for individuals. It is not given to an individual due to his status in the community, his wealth, or his yichus. Each individual can reach the greatest heights in Torah through their own individual efforts. Nonetheless, reaching these great heights is impossible if one is not part of the Am hanivchar that received the Torah.

It wasn't until their arrival at Sinai that Bnei Yisrael realized that each individual could not reach their own respective goals and aspirations or fulfill their dreams without being inextricably intertwined with Knesset Yisrael. Upon this realization, petty squabbles ceased. It was in Sinai, where each individual would eventually receive two crowns, that each individual felt comfortable and confident enough to relinquish personal ego to join the community in full recognition that this attachment would not only benefit the community but would also benefit themselves. Therefore, the Torah specifically mentions that this counting occurred in midbar Sinai for it was here, finally, when Bnei Yisrael could be counted as individuals and as a community. It wasn't until they reached the level of unity achieved at Sinai that they were able to be counted as individuals. Each one was important enough to be recognized by Moshe and Aharon because their egos were checked. The Ramban is informing us that each individual can be counted because tifkadu osam l'tzivosam, they understood that they needed to attain an unbreakable connection to Knesset Yisrael.

The lesson of Bamidbar is not only to stress the dual significance of the tzibbur and the yachid, but also to inform us that each is essential for the other. The Rambam tells us that the Se'ir hamishtalayach brought forgiveness for numerous sins even if one did not repent. Rav Soloveitchik explains that the requirement to attain this forgiveness was merely to be part of Knesset Yisrael, to associate oneself with Knesset Yisrael. The tzibbur supersedes the individual. Yet, the Talmud tells us that if the majority of Bnei Yisrael are impure, then the Korban Pesach is brought in its proper time, as the impurity is overridden by the vastness of individuals. The appreciation of the importance of the Klal, of Knesset Yisrael as a whole, along with a simultaneous appreciation of each individual enables us to unite k'ish echad b'lev echad and, for each one of us, to once again don the dual crowns of Torah.