The Countdown

Every year, we read the portion of Bamidbar before the holiday of Shavuos.[3] The reason given is to interpose a Shabbos between the rebuke of Parshas Bechukosai and the commemoration of the giving of the Torah. Nevertheless, since all Torah matters are characterized by precise detail, it follows that there must be an intrinsic connection between Bamidbar and the coming holiday,[4] and that this reading contains a lesson that prepares us to receive the Torah.[5]

Parshas Bamidbar speaks primarily of a census of the Jewish people. Indeed, because of this reckoning, and the census described in Parshas Pinchas,[6] the entire book is referred to as Numbers.[7] Herein lies the connection to Shavuos. For as reflected in the mitzvah of counting the omer before that holiday,[8] counting serves as a preparation for this holiday.

What is unique about counting? How does counting prepare us for the giving of the Torah?

Never to Be Nullified

The Midrash[9] explains that G-d desired a census of the Jewish people because He treasures them. It continues with an analogy: "The Jews can be compared to a grainheap. Just as grain is counted when it is brought into the silo, so too the Holy One, blessed be He, wished that the Jews be counted at all times."

The wording of the Midrash is somewhat problematic. Grain is dear to a mortal; he counts his harvest so that he will know how much grain he has. This does not apply with regard to G-d; He always knows how many Jews there are. Why then does He require that they be counted?

The Sheloh[10] as quoted in Chassidus[11] states that the Jews are counted to endow them with the status of a davar shebiminyan, an entity which is counted.[12] For our Sages comment:[13] "An entity which is counted can never be nullified."

To illustrate the concept with a halachic analogy: When one part of a forbidden substance is mixed with more than 60 parts of kosher food, the forbidden entity is considered batul, nullified. Similarly, one could think that the Jewish people, "one lamb among 70 wolves,"[14] might become nullified. Nevertheless, by commanding that the Jewish people be counted, G-d endowed them with the importance inherent to "an entity that is counted," and this prevents their existence from being nullified.

This rationale, however, is also insufficient. The reason "an entity which is counted can never be nullified" is because it possesses inherent significance. The fact that it is counted merely reflects the importance which exists; it does not produce it.

To refer to the analogue: The Jewish people are in essence important and worthy of being counted. Even if they were not counted, they would remain important. So why was it necessary for them to be actually numbered?

Fusing the Material and the Spiritual

Since Parshas Bamidbar serves as a preparation for the giving of the Torah, the above questions can be answered by considering the change brought about by the event at Mount Sinai.

The giving of the Torah created a connection between the material and the spiritual.[15] Before Sinai, mitzvos did not affect the objects with which they were performed; they did not endow them with lasting holiness. The giving of the Torah effected a change, empowering the Jewish people to sanctify the material aspects of existence through the observance of mitzvos.

The object of the Jews' Divine service after the giving of the Torah is to make the world holy, to transform it into a dwelling for G-d. For this reason, the importance of the Jewish people must be expressed in a way that can be appreciated by the material world. Even were the virtue of the Jewish people to be solely spiritual, this virtue could never be nullified within the worldly environment, for there is no way that any worldly circumstance can prevent a Jew from carrying out his Divine service. But in such an instance, the Jews' virtue would not influence their environment.

When the Jews were actually counted, their inherent virtue was expressed by an activity that could be appreciated within the material world. This enabled that virtue to have an effect within the world.

On this basis, we can understand the connection between Parshas Bamidbar and the giving of the Torah. Taking a census of the Jews expressed their importance in a material way. This empowered the people to continue in their Divine service within the material plane, and make this world a dwelling for G-d.

Conquering the World

The above explanation also helps us understand why the census involved only those above the age of 20.[16] On the surface, every Jew should have been counted, for the act endowed each with the power of "an entity that is counted," preventing nullification among the gentiles. Why then was the census limited to those above 20?

This question can be resolved by focusing on the difference between the Divine service performed by a Jew before he reaches the age of 20 and that performed afterwards. Before 20, a Jew's primary efforts are centered on Torah study. Starting at age five, he must spend five years studying the Written Law, and then five years studying the Mishnah, and then five years studying the Talmud.[17]

Torah study is directed primarily inward; the intent is not to change the world, but to change oneself.[18] Indeed, with regard to intellectual understanding in general, there is an advantage in solitude.

At the age of 20, by contrast, a person becomes outwardly oriented, his efforts center on "pursuit."14 And at this age, a person becomes obligated for military service, i.e., he must go out to war to conquer the world. This is the spiritual parallel of the command:[19] "Be fruitful and multiply; fill up the world and conquer it." In this way, one makes the world a dwelling for G-d through the observance of mitzvos.[20]

For this reason, the census did not include those below 20 years of age, for their fundamental concern is personal spiritual development, not the changing of the world. The essential virtue which every Jew possesses is sufficient to carry out that objective. When, however, a Jew attains the age of 20 and is charged with conquering the world at large, this intrinsic virtue must be expressed in a manner that will be noticed by the world at large.

Appreciating the Essential Oneness

As mentioned above, the Book of Bamidbar is also called Numbers. A name, particularly, a name in Lashon HaKodesh, expresses the essence of the object named.[21] Since the entire book is called Numbers because of the census described in the first reading, it follows that this census contains the fundamental element of the book.

Counting does more than communicate inherent importance; it generates a positive quality in and of itself. And because of this positive quality, Parshas Bamidbar prepares us for the holiday of Shavuos just as the counting of the omer prepares us for Shavuos. For with regard to the counting of the omer, the concept of revealing inherent virtue does not apply.

The positive aspect of counting is that all are equal; the great are not counted as more, nor are the small counted as less. Although there are various different levels among the Jewish people, in the census, each one is counted the same.

In this, there is a parallel to the counting of the omer. For although there are differences between the days -- there are Shabbasos, festivals, days of Chol HaMoed, and Rashei Chodashim, when counting the omer, all days are counted the same.

Counting all Jews as one reflects the essence of the soul, a quality possessed by all Jews equally. With regard to our revealed, conscious powers, intellect and emotion, however, there are differences between one Jew and another. With regard to the essence of the soul, by contrast, all are the same.

There is a fundamental difference between the Divine service associated with the revealed powers and the Divine service associated with the essence of the soul. With regard to the revealed powers of intellect and emotion, each person's individual identity causes him to see himself as distinct from G-dliness. The person thus observes the Torah and its mitzvos because his understanding and feelings compel him to do so.

But when he "awakens" and reveals the essence of his soul ("the one which affirms Your Oneness"[22]), he realizes that the very core of his being is one with G-dliness, as it says:[23] "Israel, the Torah, and the Holy One, blessed be He, are all one."

The essence of the soul, common to all Jews, is expressed in the counting of the omer, in which all the days are considered equal. From the standpoint of intellect and emotion, there are differences between one day and another. The ordinary weekdays are not the same as Rosh Chodesh, Shabbos, or the festivals. On these special days, a person's Divine service is charged with vitality. But when it comes to an ordinary weekday, when one must fulfill the charge[24] "Know Him in all your ways," a person may not feel any special vitality.

When, by contrast, a person awakens the essence of his soul, and the entire substance of his being becomes one with G-dliness, this affects his intellect and emotion as well, causing them to approach the weekdays with the same energy as Shabbos or the festivals. Regardless of what the person is doing, his efforts will be permeated by G-dliness.

On this basis, we can appreciate how the census of the Jewish people and the counting of the omer both serve as a preparation for the commemoration of the giving of the Torah. The Ten Commandments begin "I am G-d, your L-rd,"[25] i.e., G-dliness is not an incremental element of one's existence, but is E-lohecho, which can be interpreted[26] as meaning "your strength,[27] and your vitality." When a person comes to this awareness, he serves G-d, not only through the study of Torah and the observance of its mitzvos, but in every aspect of his life.

Two Courses of Action

The fact that the commemoration of the giving of the Torah requires both the recollection of the census and the counting of the omer indicates that each contributes an element which is lacking in the other; both are necessary to prepare us to receive the Torah.

The census focuses on counting the Jews, nothing else. The counting of the omer, as its name implies, involves counting other entities: the number of days which have passed since the omer offering was brought. This reflects a connection with our Divine service.

One may infer that the census of the Jewish people is associated with the essence of the soul, which is perfect at all times. With regard to this level, no Divine service is necessary. Because this potential is sometimes hidden, counting (all as equals) arouses and reveals it.

The counting of the omer, by contrast, refers to toil with our revealed powers (both of the G-dly soul and of the animal soul)[28] which we must refine and elevate. This involves a two-phase process: first comes a general influence created by bringing the omer offering, and then more particular efforts as reflected in the endeavor to refine a single emotional quality on each of the 49 days of the counting. (We have seven emotional qualities, each of which includes all the others, bringing us to a sum of 49. Thus each of the 49 days of the counting of the omer involves the refinement of a particular emotional quality.)

Based on the above, we can also appreciate why the mitzvah of counting the omer is incumbent on every person as an individual, rather than on the nation as a collective.[29] Since the counting of the omer reflects an effort on the part of every person to refine his revealed powers, there are differences between the performance of one Jew and another. Thus it is possible that one Jew will have a different reckoning than another,[30] or will not count the omer at all.

With regard to the census of the Jewish people, by contrast, all Jews are counted equally, for this counting relates to the essence of the soul, which all possess equally.

Refractions of Light

The above does not contradict the statement that with regard to the counting of the omer, all the days -- Shabbos, holidays, and weekdays -- are the same, that because the counting is connected with the essence of the soul, one's service on Shabbos and festivals is the same as one's service during the week.

Our Divine service during the counting of the omer involves drawing down the soul's essential light to our individual powers, elevating those powers to the essence. This is alluded to by the command:[31] "And you shall count from the day after the day of rest." Usefartem, the Hebrew for "And you shall count" relates to the word sapir, referring to a shining sapphire,[32] in analogy, the light of the soul's essence. The term "from the day after the day of rest" implies that this light should be transmitted outwards.[33]

The census of the Jewish people arouses the essence of the soul, and spurs it to express itself in the world. The intent of the counting of the omer is to refine our conscious powers and lift them to the level at which a person's conduct becomes a fitting expression of his soul's essence.

The Need for Two Phases of Preparation

On this basis, we can appreciate why both the census and the counting of the omer are necessary before the commemoration of the giving of the Torah. As mentioned previously,[34] the giving of the Torah brought about a fusion between the spiritual and the material. This fusion was twofold in nature: "the higher realms [the spiritual] descended to the lower realms [the material], and the lower realms [the material] ascended to the higher realms [the spiritual]."[35]

A parallel exists within our souls: The essence of the soul -- the higher realms -- should be joined to our conscious powers -- the lower realms. This enables our conscious powers to appreciate G-dliness as an integral part of their existence, just as the essence of the soul is "cleaving... to You, the one which affirms Your Oneness."20

This concept is also reflected in the command: "I am G-d your L-rd." Enochi refers to G-d's essence, a level above our comprehension,[36] and which is joined to the essence of our souls. This level becomes E-lohecha, the power and life-energy internalized within the Jewish people.

Therefore, before the giving of the Torah, two phases are necessary:

1. a stage of preparation that draws down and reveals the essence of the soul. This is accomplished through the census of the Jewish people.

2. a stage of preparation involving the cultivation of our conscious powers, until they can serve as receptors for that essence. This is accomplished through the counting of the omer.[37]

(Adapted from Sichos Shabbos Parshas Bamidbar, 5722)

   

Notes:

3. (Back to text) Tosafos, entry Kilallos ShebeToras Kohanim, Megillah 31b.

4. (Back to text) For example, Parshas Nitzavim is always read before Rosh HaShanah to interpose between the rebuke of Parshas Ki Savo and the celebration of Rosh HaShanah (Tosafos, op. cit.). There is, nevertheless, an intrinsic connection to the two, as reflected in the interpretation (Likkutei Torah, the beginning of Parshas Nitzavim) that the opening verse of that Torah reading, "You are standing today," refers to Rosh HaShanah.

5. (Back to text) The fact that, at times, Parshas Naso is also read before Shavuos (and Parshas Vayeilech is at times read before Rosh HaShanah) does not present a difficulty. For there are times when additional preparation is necessary before Shavuos (and Rosh HaShanah). Bamidbar and Nitzavim, by contrast, contain preparatory lessons which are absolutely necessary for the commemoration of the holiday.

6. (Back to text) See Rashi's commentary, Yoma 68b.

7. (Back to text) Yoma, loc. cit.

8. (Back to text) See the sichos to Parshas Shemini and Parshas Emor in this series, where these concepts are explained.

9. (Back to text) Bamidbar Rabbah 1:4; see Rashi's commentary at the beginning of this Torah reading.

10. (Back to text) Cheilek Torah Shebichsav, p. 347a.

11. (Back to text) See the maamar entitled Tzohar Taaseh LaTeivah, 5673. See also the sichah to Parshas Shmos in this series where the concept is explained.

12. (Back to text) I.e., items which are sold in units, and not by weight or volume.

13. (Back to text) Beitzah 3b; Shulchan Aruch, Yoreh De'ah 110:1. If such items become mixed with other foods, they do not become batul, even though they are mixed with more than 60 times their volume.

14. (Back to text) Esther Rabbah 10:11; Midrash Tanchuma, Parshas Toldos, sec. 5. See also Yoma 69b.

15. (Back to text) See the exegesis of the verse (Shir HaShirim 1:3): "Your oils are fragrant," in Shir HaShirim Rabbah. Note also the sichah to Parshas Lech Lecha in this series, where this concept is explained.

16. (Back to text) See Bamidbar 1:3.

17. (Back to text) Avos 5:22; Shulchan Aruch HaRav, Hilchos Talmud Torah 3:1.

18. (Back to text) See Eruvin 54a, 55a. See also the sichah to Parshas Chayei Sarah in this series, which contrasts the attainments of a zakein (an individual who centers on Torah study) to a bo bayomim (one whose Divine service centers on mitzvos).

19. (Back to text) Bereishis 1:28. See Shulchan Aruch HaRav, Hilchos Talmud Torah 3:1, from which one can infer that from 20 on, one should father children.

20. (Back to text) In this context, it is important to note that the giving of the Torah -- and thus the recollection of the census which prepares us for it -- comes about through prefacing the promise "We will do" (observe the mitzvos) before "We will listen" (understand the Torah's laws). See also Likkutei Torah, Bamidbar 16c.

21. (Back to text) See Bereishis Rabbah 17:4; Sheloh, Hakdamas Beis HaMikdash; Tanya, Shaar HaYichud VehaEmunah, ch. 1.

22. (Back to text) Cf. Siddur Tehillat HaShem, p. 327; Yechidah l'yachdecha in the Hebrew original, referring to the soul as yechidah, which refers to the highest of its five levels.

23. (Back to text) See Zohar, Vol. III, p. 73a.

24. (Back to text) Mishlei 3:6; Rambam, Mishneh Torah, Hilchos De'os 3:3. See also the sichah to Purim and Parshas Terumah in this series, where this concept is explained.

25. (Back to text) Shmos 20:2.

26. (Back to text) See Likkutei Torah, Shelach 40c; Balak 73c.

27. (Back to text) See Shulchan Aruch, Orach Chayim, ch. 5.

28. (Back to text) See the commentary of the Tzemach Tzedek to Shir HaShirim on the verse (1:4): "Draw me forth, we will run after You." "Draw me forth" uses a singular form, referring to the arousal of the G-dly soul on Pesach. "We will run after You," refers to the striving of both the G-dly soul and the animal soul during the counting of the omer.

29. (Back to text) Menachos 65b. See the sichah to Parshas Emor in this series, where this concept is explained.

30. (Back to text) I.e., when one crosses the International Dateline in the midst of the counting of the omer (ibid.).

31. (Back to text) Vayikra 23:16.

32. (Back to text) See Likkutei Torah, Vayikra 35b.

33. (Back to text) Ibid.:36b

34. (Back to text) See the sichos to Parshas Yisro and Parshas Mishpatim in this series, where this concept is discussed.

35. (Back to text) Shmos Rabbah 12:3.

36. (Back to text) This refers to a level of G-dliness above the name Havayah, one which "cannot be contained within a name, and which is not alluded to by a letter or even the point of a letter (Likkutei Torah, Parshas Pinchas the maamar entitled Kodesh Yisrael, ch. 3).

37. (Back to text) These two phases of preparation parallel the two dimensions of the holiday of Shavuos: a) that it is celebrated on the sixth of Sivan; b) that it is celebrated on the fiftieth day of the counting of the omer. See the sichah to Parshas Emor in this series, where this concept is discussed.