Many commentaries grapple with the question of why the Jewish people had to wait so long after leaving Egypt before they would be divided into this formation that is described in detail in our parsha. An oft-quoted answer suggested by Rav Yaakov Kaminetsky is that the people were only ready to accept the very defined and almost hierarchical order of the Jews encampment after the Mishkan was in place, after the people understood that they were all servants to Hashem and their position in this formation would enable them to best fulfill their particular duties.
Rav Mordechai Willig notes that the same words, k’ish echad belev echad (like one man with one heart), that Rashi uses to describe the condition of the Jewish people before receiving the Torah is used to describe the Egyptians during their pursuit of the Jewish people during Yitziyat Mitzrayim. The difference between the two nations, Rav Willig suggests, is that the Egyptians were united in that they had the same goal – to capture the Jews. The unity of Klal Yisrael runs far deeper – they share one heart even when their individual, more immediate goals are not exactly the same.
In fact we learn in our parsha that although we are unified in our ultimate goal – to serve Hashem - the specific goals of the individual members of Klal Yisrael should not be the same. The Torah tells us: The children of Israel shall encamp each man by his division with the flag staffs of their fathers' house; some distance from the Tent of Meeting they shall encamp (2:2). In a deeper sense, “their father’s house” refers to Yaakov Avinu. As Rabbi Fischer expresses to beautifully: The tribes of Israel are like the branches of a tree, subdividing from their common root. To combine their varied strengths, they must remain focused on Yaakov and the Torah.
Rav Schwabb notes, that the division of the camp was exemplar in that there was no strife among the tribes even as they were being placed, some in more optimal positions than others. The reason for this is that each tribe accepted its role, and could take pride in the fact that they were fulfilling their role –each one of equal importance as the next.Perhaps for this reason we see that the word shalom, peace, comes from the root word shalem that means completion or wholeness. It is when we understand that we are part of the whole, and we are a necessary piece that completes the whole – it is then that we do not feel jealousy, strife, or division – but instead feel united in the differences between us. In a similar vein, Rav Nevenzhal explains that the word echad (one) parallels the word achdut (unity) – because when we recognize our individual potential to be part of the whole that we feel obliged to, responsible for, and thankful of what others offer and contribute.
From this perspective we can also understand why each tribe needed its own degel (flag) to mark its identity within the nation. The flags signified that each tribe not only had its own identity, but its own specific tasks and duties – of which the tribe was not only capable but also proud to do. According to the Midrash, the practice of having tribal flags were initiated by the people in hopes to mimic the angels that descended with Hashem at Har Sinai:
The Jews [seeing how the angels served G-d with flags] began to crave to make flags [to serve G-d] and said G-d, similarly we will make flags just like the angels’” (Bamidbar Rabbah 2:3)
Chazal tell us that the angels are all united in that they have the sole purpose of serving Hashem, following His command with complete dedication. And yet, each angel has a specific task that is designated for him alone. And so it is with the Jewish people that we mimic the angels in this way - in recognizing our specific goals within the larger framework of fulfilling ratzon Hashem (will of Hashem). With this we understand that while we must we all strive to serve Hashem to the best of our abilities, we must also recognize that we each have different strengths, different circumstances, and different roles to fill - and so we must all embark on slightly different paths with particular pursuits and goals.
Finally we can presume why the census was taken at this time – as it express this very theme of balance between individuality and unity. At once the census acknowledges and elevates the significance of the individual, while at the same time equalizing all individuals as each member makes up the same amount of the greater mass. This duality is the essence of our people - our individuality and uniqueness are necessary to include us in the census, to make us part of the greater whole.
Rav Moshe Feinstein notes that there is an inherent connection between the counting found in our parsha that we always read during this time of year and the upcoming holiday of Shavuot. He explains that an individual must feel a sense of greatness, significance, and elevation before he is able to accept the Torah. We must be motivated to each find our portion of Torah, as we say every shabbas and Yom Tov in our tefila – veten chelkenu be’toratecha – we ask that Hashem give us our portion of Torah. We must also work to discover what our duties are and how we can best accomplish these goals.
Let us internalize this lesson in the days leading up to Shavuot—to be able to appreciate our individuality in recognizing the importance of our place in the community. The Jewish nation is often compared to one body - perhaps a new understanding of Rashi's famous words - like one body with one heart - each person is a limb or an organ that is vital to life of the entire body - each of us equally important though we may look and even function very differently. It is when we feel at peace with ourselves that we are fulfilling our task that there can be harmony among all individuals. Let us not judge or belittle ourselves, but take pride in every step we take - large and small. At the same time let us train ourselves not to judge another individual's approach or even practices of Judaism – but instead let us learn from, admire, and appreciate how each of us channel our individual strengths and abilities to serve Hashem and to play our role as part of the Jewish nation.
Shabbat Shalom, Taly
