The book of “Bamidbar” (“במדבר”) has ten parashot, that coincide with the Ten Commandments, and Moshe will be teaching Bnei-Yisrael their true and divine details. There are 159 verses (“קנט”) in our Parasha, which alludes to the word “Katan” “קטן” (small) that also has the same numerical value of 159. This Parasha is usually read on the Shabbat before Shavuot, in order to prepare us for “Matan Torah” (“מתן תורה”) the giving/receiving of the Torah. The numerical value of the word “Bamidbar” “במדבר” is 248, alluding to the number of positive Mitzvot. It is interesting to point out that the number 248 represents the same numerical value of the words “Betzelem Elohim” (“בצלם אלהים”) – in the image of HaShem and “Bederech HaTov” (“בדרך הטוב”) – in the righteous path. This came to teach us that when we walk in HaShem’s way (in His image), and fulfill the Mitzvot, even the desert would be good for us. The word “Matan” (“מתן”) has a beautiful secret as it represents the following: in gematria the letter “Mem” (“מ”) is 40, alludes to the 40 days Moshe was in mount Sinai. The letter “Nun” (“נ-ן”) is 50, alludes to the receiving of the Torah 50 days after leaving Egypt. The letter “Taf” (“ת”) which stands for Torah. All together these three letters also teach us that Bnei-Yisrael waited forty days, received the Torah, and gained the fifty gates of Torah wisdom thereafter while being 40 years in the desert.
It is interesting to see that the Torah records this exact moment in our Parasha. The Torah writes, “In the desert, on the first day of the second month” (“בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית”), the month of “Iyar” (“אייר”) in the year 2449, HaShem speaks to Moshe in the Tent of Meeting. We know that HaShem spoke to Moshe hundreds of times, yet the Torah rarely records the exact time and date. This comes to teach us of such divine importance by HaShem’s love to Bnei-Yisrael of all places, in the wilderness of the desert. Our Sages say that the recording of the place and time came to teach us about “setting times for Torah studies”. Our Sages teach (פאה פ”א מ”א) that Torah study is equal to all of the other commandments combined (“תלמוד תורה כנגד כולם”).
The word “Bamidbar” (in the desert) in Hebrew has a combination of two words “Bam” (“בם” – within them) and “Diber” (“דבר” – spoke). This alludes to the teaching of the entire Torah. The word “Bam” has a secret prophecy by its numerical value of 42. This would be the exact amount of years Bnei-Yisrael would journey in the desert, due to a collective sin. The word “Midbar” (desert) in Hebrew also means “Medaber” (“מדבר” – speaks), alluding to HaShem speaking to Bnei-Yisrael. Out of all places HaShem chose to give Bnei-Yisrael his divine Torah was is the desert. Why? HaShem could have waited to give such a holy Torah and covenant in Israel, the Holy Land, in Jerusalem or any other place. He could have also given the Torah to our Forefathers in the past in Jerusalem on Mount Moria, or even at the Sea of Reeds after the miracle of passing through. Why in the desert?
Our Sages taught us that after creating the world and the human race (Adam & Eve), HaShem was disappointed in them and, as a result, He didn’t record those dates and times. Starting with the first generations of the Mabul (the flood), through the other generations that followed who didn’t listen to HaShem and his messengers, dates were not recorded. The Torah doesn’t records the times of Sodom and Gomorra, the ten plagues, the drowning of the Egyptians and other disasters. HaShem now witnesses the greatness of Bnei-Yisrael since they received both the Torah and the Mishkan, and He dwells among them. In these specific times He records the exact date, same as when Bnei-Yisrael left Egypt, and He recorded these dates. All in order to praise them, and make sure that such times of true spiritual elevations are recorded in the Torah to be celebrated yearly. HasHem now tells Moshe that the children of Avraham, Yitzchak and Yakov are true righteous people and you shall record these exact times in the Torah. We must strive to achieve this kind of elevations in our generation, in order to merit such “recordings” and the building of the third Beit-HaMikdash.
The Zohar teaches us that now the Torah and the Tabernacle are given to Bnei-Yisrael and HaShem dwells among them, and He wants to count them as they were the “troops” of Torah. Bnei-Yisrael represents the “legion of Heavens”, as they protect both lower and upper worlds. The “Zeir Anpin” known as the heavenly kingdom and “Malchut” the earthly kingdom that both serves HaShem. By this kind of positive counting, HaShem connected and blessed Bnei-Yisrael just as a tree top is linked to its roots. By counting Bnei-Yisrael and the Levites, HaShem blessed both troops, the “Troops of the Torah” and the “Troops of the Tabernacle”.
These specific “recordings” by Hashem in the Torah are compared to the marriage contract called “Ketubah” (“כתובה”). Just as a man and a woman records their marriage and commitment in a document detailing the extant and exact times, so too HaShem records in the Torah (document) such commitment and the exact times with his “bride” that is Bnei-Yisrael. The word “Ketubah” also means that “Hashem Kotev” (“ה’ כותב”) to teach us that He wrote it, and He will bless a Kosher marriage. This teaches us that the Jewish people are the chosen people by HaShem and the Torah is the “marriage contract” outlining all that is needed to maintain such a relationship. This month “Iyar” (“אייר”) represents holy times for Bnei-Yisrael, as we notice that there are two of the letter “Yod” (“יי”), which stand for HaShem’s name and “Orr” (“אר” – light). In the word “Iyar” we also see a divine message as the word “יי” (HaShem) and “Ya’er” (“יאר” – would light), meaning HaShem will bring light to Bnei-Yisrael. We see this to be always true with the proof that we received back the Holy Land in the same month as “Iyar”, as HaShem “lights up” our lives. The same word “Ya’er” (“יאר”). Also interesting to point out that we got back the land of Israel after the holocaust on “ה’ אייר” in 1948 which is hinted in the Priestly Blessing second blessing in “בירכת הכהנים” Birchat HaKohanim: “ יָאֶר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָ” and by Avraham birthday which was 1948. Even in our “darkest times”, HaShem shines His “light” upon us.
The Torah was given in the desert to show Bnei-Yisrael for generations to come the ultimate protection we can have in very harsh conditions, by accepting the Torah and HaShem’s laws. Let’s try to imagine taking millions of people through one of the most dangerous terrain and landscapes in the world. Without water, food, and with all the dangerous elements such as animals, snakes, heat, etc. Bnei-Yisrael were provided for with water, food, shelter, and protection from all the dangerous elements and at the end of this journey came out just as they went in. Only by the divine miracles of HaShem, the clouds of glory and the merits of the Torah, Bnei-Yisrael were able to survive and even thrive in the desert. Bnei-Yisrael witnessed so many miracles while they traveled in the Sinai Desert, they were all above nature and defied logic.
Even in English the word desert has connotation that evokes HaShem miracles. The word wilderness has two words “Wild” and “Ness” (miracle, which also happened to be my son’s name – “נס” Ness), meaning that HaShem provided Bnei-Yisrael with tremendous miracles at the wildest of places. We know that many languages “borrowed” words from the holy Hebrew language, as there are many words similar to Hebrew words.
The Torah was given to Bnei-Yisrael in Mount Sinai through four different elements (forces) of nature, as they all witnessed. These are the same four elements HaShem created mankind:
- Fire – lightning in Mount Sinai
- Water – rain fell in Mount Sinai
- Desert – (earth) while standing in it
- Air (Neshamah) spiritual HaShem’s particle
This teaches us that these four elements were given for free, to the people who keep the Torah and HaShem’s laws and everyone can benefit from them while being alive. The Torah is also free, as everyone may study it and merit receiving such elements by keeping the Mitzvot of HaShem.
We know that when we keep the laws the rain will come as much as needed and in the right times just as its written in Parashat “Bechukotaie”, (verse 26:3 “אִם-בְּחֻקֹּתַי, תֵּלֵכוּ; וְאֶת-מִצְוֹתַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם. וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם”). HaShem wants every Jew to be part of the Torah and obey His laws in order to receive the greatest rewards on time, both in this world and the next.
As was mentioned above, the numerical value of the word “Bamidbar” is 248, which represents the number of positive Mitzvot that Hashem gave us. This number also represents the 248 organs in our bodies, and the number of Mitzvot that Avraham kept, according to our Sages. Even the word Avraham in numeric value is 248. When we subtract 248 positive Mitzvot from the 613 Mitzvot, we get the number 365 which is equal to the negative commends, such as “do not kill”, “do not steal” and others. The number 365 also represents the number of days in the Jewish calendar. Amazingly our body has 613 parts to it, 248 organs and 365 ligaments, each connected to a specific Mitzvah. Also in the blessings of “Shema” there are 248 words, as each is connected to our 248 organs and very important to annunciate each and every word clearly.
In the second verse we see the Divine purpose of HaShem, as He orders Moshe and Aharon to count Bnei-Yisrael. The first word in verse 1:2 is “Seu” (“שאו”), which also mean to elevate. It is used to describe the counting of all male twenty years and older among Bnei-Yisrael. We learn from this word that HaShem counted Bnei-Yisrael in order to elevate them to a higher level of holiness and He blesses them as well. We also learn from the specific descriptions of each family’s name and their father, a unique way to identify that they were truly Jewish. Each name represented a specific knowledge and abilities. We learn from such method that these counting were specific to the Jews and did not include the “Erev-Rav” (the converts) who joined Bnei-Yisrael at they left Egypt. These specific names represented the tribes, the sons of Yakov, except for the tribe of Levi. Now that Bnei-Yisrael were so dear to HaShem he wanted to count them and bless them at the same time. Most importantly He wanted to count, bless, and set up the “holy warriors” of Bnei-Yisrael who will be ready to encounter the enemies in Israel above and bellow.
HaShem orders the counting of all males above the age of twenty and below the age of sixty. The word “Zachar” (“זכר” – male) comes to teach us that with this counting, the males will be blessed. The numerical value of the word “Zachar” is 227, the same as the word “Bracha” (“ברכה” – blessing), meaning when a boy is born the woman is blessed. We notice that this is the fourth time that HaShem counted Bnei-Yisrael to date, and this time (unlike before) it is out of love and pride in His children. The four times are:
- When Yaakov went down to Egypt
- When Bnei-Yisrael left Egypt
- After the Golden-Calf sin
- And now, on the month “אייר” “Iyar”
We know that this time HaShem orders Moshe to have Aharon help in the counting unlike before, after the Golden-Calf sin. HaShem didn’t want Aharon to count Bnei-Yisrael after their Golden-Calf sin, in order to avoid them from saying that Aharon caused their sin and death. Today HaShem uses Aharon to establish his standings among Bnei-Yisrael and counting them for blessings purposes. The counting of Bnei-Yisrael also called “Pekudim” (“פקודים”) which comes to teach us that this time they are counted as a “Pikadon” (“פקדון”), a collateral treasured deposit to HaShem. HaShem helped counting them with Moshe and Aharon, in order to have all three “forces”, HaShem, Moshe and Aharon joined together. We know that Hashem participated in the actual counting as the Midrash teaches us, that Moshe walked in front of a tent and HaShem gave him the total number of people inside each tent (without going into the tent) and Moshe wrote it. In verse 3:16 the Torah writes “and he counts them according to Hashem’s mouth”, “Al Pi HaShem” (“על פי ה”).
Moshe, along with Aharon and the twelve heads of tribes who counted Bnei-Yisrael’s males between the ages of 20 and 60 years old, reached the total amount of 603,550. These counting didn’t include the tribe of Levi. It is amazing to notice that the amount of total male between the ages of 20 and 60 years old is the same number of the counting right before the completion of the Mishkan, as it says in the book of Shemot 38:26, “six hundred thousand and three thousand and five hundred and fifty men” (”לְשֵׁשׁ-מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים, וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים”). The exact amount of silver collected from Bnei-Yisrael when they gave half a shekel represents the same number; the total counting of the males between the ages of 20 and 60 years old – 603,550.