Posted on 05/18/23
The book of Numbers begins precisely with just that — a census. A precise date is given — the first of the second month in the second year after their exodus from Egypt.
During the course of that brief history, the Jewish nation experienced; the miraculous departure from bondage; received the Torah on Mount Sinai in the greatest revelation of all time; faltered shortly after with the sinful episode of the Golden Calf; were duly punished with the death of some three thousand of their brethren; achieved forgiveness as evidenced in the directive to build the Tabernacle, where the Divine presence would return to their midst. Quite the rollercoaster!
At each of these milestones, Rashi notes, G-d counted them.
When they left Egypt, He counted them; when [many] fell because [of the sin] of the Golden Calf, He counted them to know the number of the survivors; when He came to cause His Divine Presence to rest among them, He counted them. On the first of Nissan, the Mishkan was erected, and on the first of Iyar, He counted them. (Rashi)
Rashi prefaces this overview with the reason why He counted them so many times within a relatively short period of time.
מתוך חיבתן לפניו מונה אותם כל שעה — Because they were dear to Him, He counted them often.
G-d wanted to show His affection for his children, cherishing each one of them, by taking a headcount, at every juncture.
But He never requested it again after these three times. Where had all the 'love' gone?
Moreover, the common translation of how he counted them — כל שעה — often, is not quite accurate. כל שעה translates more literally as 'every moment', indicating constantly. The Talmud when describing how a person becomes immediately aware of money that fell from his pocket, ascribes it to the fact that people who carry cash touch and feel their pockets — כל שעה — continuously.
It would have been more appropriate to simply state that G-d counts them from 'time to time', based on the circumstance.
The greater question is, how does initiating a census display 'love'? Shepherds take inventory after an occurrence of a destructive force on the flock, not because he 'loves' them, but just practically, to take stock. Where is 'love' indicated?
We describe daily how G-d is, מונה מספר לכוכבים — Who counts the number of the stars. The wording is redundant. It could simply state how He is, מונה לכוכבים — counts the stars.
מונה doesn't simply mean to 'count', but rather to define and appoint an entity to its specific task. The term use to describe a person who has been assigned an exclusive task is known as one who was מנוי — selected, through a process of מינוי — appointment.
So, although all stars are part of the larger number of stars, nevertheless each star is 'appointed' to its specific function. So indeed, G-d 'assigns' to each of the 'number' of stars its unique role. There is no repetition here.
He (Rabbi Akiva) would also say:
חביב — Beloved is man, for he was created in the image [of G‑d]; it is a sign of even greater love that it has been made known to him that he was created in the image, as it says, "For in the image of G‑d, He made man".
חביבין — Beloved are Israel, for they are called children of G‑d; it is a sign of even greater love that it has been made known to them that they are called children of G‑d, as it is stated: "You are children of the L-rd your G‑d".
חביבין — Beloved are Israel, for they were given a precious article; it is a sign of even greater love that it has been made known to them that they were given a precious article, as it is stated: "I have given you a good purchase; My Torah, do not forsake it". (Avos 1 14)
As a people we carry on our shoulders three great responsibilities.
We are the poster children of our Father in Heaven in representing before the world the absolute truth and exquisite beauty of G-d's attributes, and its impact on perfecting all of creation.
We were chosen to display absolute devotion to His will even when we falter and must face the consequences of those failures throughout our history. The Torah we accepted requires one to seek perfection, despite the obstacles and suffering that may challenge our resolve. Torah is our sole lifeline and without we are lost.
Lastly, we power the universe, being invested with a צלם אלקים — created with an image of G-d. The Nefesh HaChaim explains that reality as the significance our choices reverberates to the Heavens. When we choose well it catalyzes an equal response from on High, showering us with blessing. Equally so, our deficiencies, 'weaken' — as it were possible — G-d's ability to bring forth His desired benevolence.
G-d loves us on a constant basis. The illustration of His 'counting' us at these three intervals was to illustrate to us the three 'responsibilities' He has placed upon us, out of a boundless love and confidence that we will rise to the challenge.
We left Egypt as the 'Firstborn' among men to reflect the greatness of our 'Father'. G-d lovingly 'appointed' each one of us to carry that banner of glory.
We accepted the Torah declaring "we will do, and we will hear", accepting the travails that may follow our errors, knowing that whatever we endure is for our best interest to prod us towards greatness. When we tripped up, G-d pulled us back up by our bootstraps, affectionately and proudly 'reappointing' us once again, so we may know that even when we stumble, He never gives up.
Finally, when G-d 'returned', dwelling His Divine Presence in our midst, instructing us that even in the absence of a Temple, He resides, בתוך כל אחד ואחד — within the heart of each one of us, since wherever we go, we radiate the צלם אלקים — image of G-d, in all our interactions, effecting the healthy survival of our world.
We are truly likened to stars, since we each have cherished roles and specific missions, no two alike. G-d looks lovingly, without lapses, cheering us on in these tasks, that are constant, as there is no moment that is bereft of consequential choices, for better or worse.
The Holy Reb Menachem Mendel Hager of Vishive, on the Mishana in Avos where Ben Azai asserts, אין לך אדם שאין לו שעה — There is no man that has not his hour — his moment, indicating that everyone has a purpose that will inevitably be fulfilled, suggests a fascinating idea on the usage of the word שעה.
These letters share the first letters in the verse in Psalms where King David describes G-d as, החפץ — Who desires, שלום עבדו — the peace of His servant. (35 27)
G-d only wants the best for us, forever holding out hope we will fulfill our goals.
It also alludes to a verse in the Song of Songs, עד — until, שיפוח היום — until the sun spreads and the shadows flee, a reference to the darkness of exile that will make way for the coming of the redemption, when the sun will shine again. (4 6)
Through thick and thin, G-d awaits our eventual success.
That is exactly what Rashi is teaching us. G-d always loves us, seeking our welfare, as we persevere in our mission to bring our unique light to the world.
He is not simply counting us. He is 'counting on us' to bring it all home, speedily in our days!
באהבה
צבי יהודה טייכמאן