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The
Netziv on Bemidbar
Hagaon
Rav NTY
Berlin zt”l on Parshat Bemidbar
(from
introduction to Haamek
Davar on Bemidbar)
"Chumash
Hapekudim: A Fitting Title for Bemidbar"
Print
Version
The Tanaim (Mishna Yoma 7:1 and Sotah 37b) referred
to the book of Bemidbar as "Chumash Hapekudim,"
the Book of the Countings. Why did they base the
title on the taking of the census? The counting
of the people seems to be two apparently minor episodes
of a very exciting and dramatic book.
Essentially, explains the Netziv, the two countings
(in Parshat Bemidbar and in Parshat Pinchas) highlight
the book of Bemidar's main theme, the shift in the
type of Divine Providence Israel experienced during
its forty year journey. The book of Bemidbar chronicles
the transition from the direct Divine Providence
of the early years to the less blatant Divine Providence
that followed as they approached the land of Israel.
There is a slight difference between the count in
Parshat Bemidbar and that of Pinchas. In Bemidbar,
Efraim precedes Menashe, whereas in Pinchas, Menashe
comes first. Efraim, though younger, was spiritually
more developed than Menashe. The Parshat Bemidbar
count is the first step of arranging the camp of
Israel as the Divine Chariot upon which the Divine
Presence rests. They will experience miraculous
and intense Divine Providence. Therefore, the more
spiritual Efraim precedes. The Pinchas count is
part of, a more temporal, practical arrangement,
preparing for this-worldly life in the Land of Israel.
Therefore, Menashe, physically the first born, is
listed first.
Israel themselves brought about the transition to
less direct Divine Providence. In Parshat Behaalotekha
they lust for meat and complain about the Manna
-- saying, in effect, that they do not want to live
with the high spiritual level that accompanies it.
Constant Divine Revelation established high standards
of behavior that the people were not necessarily
willing to live up to.
The sending of the spies was an indicator of the
people's move towards less direct Providence. According
to Rashi there had been no command to send spies
but there had been no prohibition against it either.
Israel opted to send them. Sending spies before
conquering a land in a natural manner is perfectly
natural and legitimate. However, if the high level
Divine Providence would have persisted, G-d would
have miraculously removed the sinning Canaanites
Himself, alleviating the need for spies entirely.
This Israel-initiated shift in the intensity and
openness of the Divine Providence, the central story
of the Book of Bemidbar, is illustrated by the slight
differences between the two countings. Our Sages
therefore saw fit to call Bemidbar the Book of Countings.
[prepared by Eliezer Kwass] |
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