And by the way, to bring up an old topic... The word in the Torah is B'MIDBAR, not Bamidbar. What shall we name the sedra? B’midbar is the connective form of the noun, as in the MIDBAR OF. Sinai, in this case. As a stand alone word, it would be BAMIDBAR, as most people say it. Bamidbar is the only sedra with this specific "problem". To be fair to this issue, with CHUKAT, we retained the word as it appears, rather than changing it to the stand-alone form CHUKA. So why did we change B'MIDBAR? Ver veist. This is similar to the mitzva of chasing away the mother bird before taking the eggs or hatchlings. SHILU’ACH HAKAN or HAKEN? The word in the Torah is KAN, as in KAN TZIPOR, the nest of a bird. By itself, the word is KEN. Ask people what they call this mitzva. And listen to their answers.
[SDT] Commentaries point out that the command to count the people was given to Moshe and Aharon (as opposed to just Moshe) because the census was done by collecting half-shekels from the people. Since money was involved, it is not proper to have only one person dealing with the matter - even if that person is Moshe Rabeinu! This became the ethical standard of dealing with public funds. On the other hand... Another commentator suggests that this census was not done with shekels, but rather with a direct head count. Although we learn that it is improper, and even potentially dangerous, to count people directly, in this case there was a direct command to count the people. Hence, no harm would befall them during the carrying out of these Divine orders. This, in contrast to Ki Tisa, where the Torah says, "WHEN you count, then you MUST collect the half- shekel, etc. There the language in the Torah indicates that the counting was optional or practical, but not obligatory. Therefore, the indirect method was necessary. K'RU'EI HA'EIDA, a term for leaders of the people, is written with a YUD in place of the VAV as in the word's pronunciation. Baal HaTurim says that we can look at the YUD as a chopped VAV, to tell us that among the leaders was a "not so worthy" individual. He says that Shlumiel b. Tzurishadai, the leader of Shimon, was Zimri b. Salu, who caused G-d's anger to destroy many thousands of people, until Pinchas' act put an end to Zimri (and to the plague). Having G-d's name in his didn't help him. Note that there is a broken VAV in the Pinchas story, the VAV of BRITI SHALOM. Could be a REMEZ-level connection. It is noted by commentaries that the accounts of some of the episodes in the book of Bamidbar are out of order. This is more than the usual issue of “the Torah is not necessarily in chronological order” that is used to explain other out-of-sequence events. In the case in Bamidbar, the Torah dates the events, making conspicuous the fact that the events are not in order. In chapter 9 we find the command to bring the first annual Korban Pesach. That command was given a month before this census was taken. Rashi explains that the topic of Korban Pesach is a sensitive one, since this first KP was the only one Bnei Yisrael brought until they came into Eretz Yisrael after 40 years in the wilderness. To avoid putting this embarrassing reminder at the prominent beginning of the book, G-d, so to speak, rearranged the topics.
In light of all the "problems" that Reuven had, and the fact that Yehuda,
Yosef, and Levi each ended up with an element of that which might have been
Reuven's, it is interesting that Reuven retains the designation "B'chor". The Leviyim were not to be counted together with the rest of the Nation, but were to be counted separately. It was the Leviyim who were charged with carrying the components of the Mishkan and with dismantling and erecting the Mishkan each time the People traveled. Non-Leviyim were not to anger G-d by approaching the Mishkan in an improper manner. This applied to the encampment as well; the Leviyim were camped around the Mishkan and the Tribes kept their distance in their camps. [SDT] LiVnei Yehuda... for all the tribes the term LiVnei is used, except for Bnei Naftali. Baal HaTurim says that they had more women than men. In the later census, "Bnei" is used for all the tribes since the men died out - all had more women. [SDT] Commentaries point out that the low population figures recorded for Levi were closer to what would be expected according to natural demographics. The figures for the rest of the people were unnaturally high. This is a result of the Torah's telling us, "and as they were tortured, so they multiplied". Among the many miracles that occurred in Egypt, was the fact the the people proliferated so greatly under very adverse conditions. Since the tribe of Levi was not subjected to the harsh conditions of slavery, its growth was "normal".
Reuven 46,500 7th
[SDT] The lead tribe of each camp was based on OTOT, signs, transmitted by Yaakov Avinu. The Baal HaTurim points out a correspondence between Yaakov's blessings to his sons and these camp-heads. Each son that Yaakov addressed in second person was to be a leader of a camp. "Revuen, YOU are my firstborn", "Yehuda, YOU your brothers will acknowledge", "Dan... YOUR salvation", "Yosef... the G-d of YOUR father... blesses YOU".
The Tribe of Levi is to be assigned the tasks of assisting the kohanim in their work and in safeguarding the Mishkan and its vessels. In essence, the Levi is to replace the B'chor who was sanctified from the day of the Exodus (and even before that). The b'chor was originally supposed to perform the sacred tasks of the Leviyim (and kohanim), but lost the privilege as a result of the Golden Calf. SDT - "These are the names of the sons of Aharon, the B'chor (firstborn) Nadav..." The regular reading of the pasuk, based on the Taamei HaMikra (the Torah notes) indicates that Nadav is being identified as Aharon's B'chor. But there is a vertical line which separates between B'chor and Nadav, suggesting that it is Aharon the B'chor; Nadav, having died without children is not really a B'chor at this point. (Since the children of a deceased B'chor get their father's double portion, had Nadav had children he would retain the title of B'chor.)
The Gershon branch is to be in charge of the curtain material of the Mishkan, including the coverings and the courtyard enclosure. K'hat is in charge of the main holy furnishings of the Mishkan, including the Aron, Shulchan, Menora, and the Altars. Merari is in charge of the structural materials: the boards, support rods, foundation sockets, pillars. In all, 22,000 Levi'im are counted. Clarification... If one adds up the counts of the three families of Levi - Gershon, 7500; Kehat, 8600; Merari, 6200 - the total is 22,300, not 22,000, the number used in the exchange with the firstborns. Rashi explains that the 300 "missing" Leviyim were themselves B'chorim, and were not part of the official exchange - see coming Aliya. [SDT] Choose your neighbors well. Rashi points out that the proximity of the Yehuda camp to the encampment of Moshe and Aharon and family, had a positive influence on the three tribes of Yehuda, Yissachar, and Zevulun - the three tribes famed for their Torah scholarship. On the other hand, Reuven's closeness to Korach and his to Datan and Aviram, produces disaster.
Imagine gathering 22,273 people and asking each to choose a card from a batch of 22,273 cards, 22,000 of which have the words BEN LEVI on them and 273 have 5 shekel on them. This, says Rashi, is how they determined who would pay the 5 redemption shekels. Rashi points out that the 5 sh'kalim of the B'chor, each worth 20 GEIRA. 20 pieces of silver is the amount the brothers received for the sale of Yosef. Rashi considers there to be a connection between the sale of Yosef and the requirement of redemption of the firstborn. Remember that Yosef was Rachel's firstborn. The exchange of firstborn animals mentioned in 3:40 refers to firstborn donkeys and NOT kosher domesticated animals, which may not be redeemed. Rashi further says that one sheep of a Levi can exchange more than one donkey-b'chor (since there is no mention of a surplus).
The connection between the Haftara and Erev Rosh Chodesh is obvious. The opening words are: And Yonatan said to him, tomorrow is Rosh Chodesh... The real question is why the Sages decided on a special Haftara for Erev Rosh Chodesh in the first place. No other "erev" gets a special reading. Why does Machar Chodesh? Perhaps it is because Rosh Chodesh is so understated and often ignored. This became a way - in addition to Rosh Chodesh benching - to say: Hear ye hear ye, tomorrow is Rosh Chodesh. It seems that the connection is mainly in the opening words. Rabbi Jacobs points out in his A Haftara Companion that there are some lessons we learn from this passage in the Navi, and the knowledge makes us more aware of the specialness and sanctity of Rosh Chodesh. We see that Rosh Chodesh was celebrated with a special meal which was to be eaten in a state of ritual purity. Many have the custom today of marking Rosh Chodesh with a special meal. The Haftara also serves as a source of the minhag of abstaining or reducing one's work on Rosh Chodesh. Rabbi Jacobs refers to a deeper connection between Rosh Chodesh and the Jewish People (which might explain why we take the extra opportunities to highlight Rosh Chodesh). The cycle of the Moon alludes to Jewish History. For 15 days (or so) the Moon increases in brightness and fullness, corresponding to the 15 generations from Avraham Avinu to Shlomo HaMelech. This is followed by 15 days of decline, matching the 15 generations from Shlomo to the destruction of the Beit HaMikdash and the Babylonian exile. But this is followed by MACHAR CHODESH. Tomorrow will see the brightening of the Moon and the fate of the People of Israel. The cycle continues until the Complete Redemption, when the Moon (and Klal Yisrael) will be completely restored. [The Parshat
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