Parashat Bemidbar: Numbers 1:1 – 4:20
With this week’s Torah portion, Bemidbar, we begin a new book of the Torah, also named Bemidbar. Bemidbar depicts Israel’s trials during the 40 years of wandering “in the wilderness” (bemidbar, in Hebrew) following their exodus from Egypt. The book also contains multiple censuses of the Israelites. Reflecting this latter focus on counting people, the English title for Bemidbar is Numbers. The relationship between these two themes — the wilderness and the censuses — is full of meaning.
The reading begins:
1 On the first day of the second month, in the second year following the exodus from the land of Egypt, the Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, saying…
The French medieval commentator Rabbi Samuel ben Meir (Rashbam, 1085-1174) asks why the Torah here specifies where God spoke to Moses. He posits that the location of God’s speech adds clarity. After all, God had spoken to Moses and Israel elsewhere just a year earlier: “All of the divine utterances that were spoken during the first year, before the Tabernacle was set up, are labeled as having been spoken ‘on Mount Sinai.’ But once the Tabernacle was set up, on the 1st of Nisan of the second year, we find not ‘on Mount Sinai’ but ‘in the wilderness of Sinai in the Tent of Meeting.’” In other words, now that Israel has the Tabernacle, God can speak to them as they wander through the wilderness. Beforehand God could only be present at Mount Sinai. God is now portable.
But why the emphasis on the midbar, wilderness, itself? Of the many explanations for this, I am drawn to two in particular. One sees the wilderness, both a challenging place for human survival and a spectacular show of nature, as the perfect crucible for Israel’s maturation. The Israeli historian Nachman Ran imagines that after Israel’s centuries-long period of enslavement in Egypt, they needed to gel as a nation and to grow spiritually. “To a people whose entire living generation had seen only the level lands of Egypt, the Israelite march into this region of mountain magnificence, with its sharp and splintered peaks and profound valleys, must have been a perpetual source of astonishment and awe. No nobler school could have been conceived for training a nation of slaves into a nation of freemen or weaning a people from the grossness of idolatry to a sense of grandeur and power of the God alike of Nature and Mind.” Indeed, “in the midbar they become free human beings responsible to God and to themselves for every choice they make.”
Another interpretation likens the landscape of the midbar to “the psychological and spiritual realms of human existence.” The 20th century Israeli scholar and poet Pinhas Peli believes there is a “‘wilderness’ within each person, a ‘desert’ where selfish desires rule, where one looks out only for one’s needs. No person is ever satisfied in the desert. There is constant complaining about lack of food and water, the scorching hot days and bitter cold nights. Anger, frustration, disagreements, and hunger prevail… The Torah is given in the desert… ‘to conquer and curb the demonic wilderness within human beings.’… The lesson here is that, ‘if human beings do not conquer the desert, it may eventually conquer them. There is no peaceful coexistence between the two.’”
These understandings of the midbar first as Israel’s training ground to serve as God’s “chosen people” and next as a symbol of the treacherous landscape within each of us, leads me to the next verses in our reading:
What emerges from the census, we learn later, is the creation of an army, on one hand, and a workforce to tend to the Tabernacle, on the other hand. God, thus, provides Israel with a mechanism literally to put its camp in order so that it can survive the tough trek ahead. With no such order, the nation and its connection to God would be doomed.
On a symbolic level, the census represents the moral, spiritual and physical preparation necessary to be able to make something of God’s revelation. Without some kind of ordered society, without a higher purpose, and without personal accountability, Israel would not have been able to actualize the lessons of Torah. They would have been too divided, distracted, and self-interested to build the kind of caring world that God envisioned. What kind of “light unto the nations” would Israel have been if it was at war with itself, unable to know right from wrong?
What we learn from this week’s Torah portion is that in order to bring calm to a world in chaos, we must first take care of business at home and within. Judaism places a premium on shalom bayit, family harmony, partly because it recognizes that the family is fertile ground for sowing the values of Torah and Jewish peoplehood. But family isn’t the only fertile ground. Individual souls and communities, too, are places where values must be allowed to flourish. Without tilling the soil, without bringing order to it, nothing except weeds and wildflowers will grow. Under such circumstances, beauty is left to chance. We can’t leave the creation of a just, compassionate world to chance, however. Instead, let us strive to bring order to the wilderness.
©Rabbi Daniel Aronson, 2014
 Michael Carasik, The Commentator’s Bible: Numbers, (Philadelphia: Jewish Publication Society, 2011), p. 3.
 From Harvey J. Fields, A Torah Commentary for Our Times: Volume 3 Numbers and Deuteronomy, (New York: UAHC Press, 1993), pp. 9-10.
 Ibid., pp. 11-12.