I have just been notified that my mother has passed away, so I am reposting an essay I wrote previously as is. Interesting that the subject matter is appropriate.
I. Come In Under the Shadow of This Red Rock (or, Shelter in the Wasteland)
Bamidbar 1:1- And Gd spoke to Moshe in the Sinai Desert within the Ohel Moed (the Appointed Tent) on the First of the Second Month in the Second year from the Exodus from Egypt saying…
This week we begin the fourth of the books which comprise the Torah. This book, known most commonly as “Bamidbar”, “In the desert”, is also known as “Homesh Hapequdim” or as it is conveniently translated, as “Numbers”. In general, we have a return to the narrative of the wanderings in the desert of the Israelites, as well as some commandments, most of which, as pointed out by Ramban, are not of normative force today, though as usual we will attempt to derive emotive meaning from them as we encounter them. The opening perasha, which concerns us this week, has very little narrative or ritual, it consists almost entirely of the census taken of the people on the first day of the second month of the second year after the exodus from Egypt. I approached this perasha with great trepidation, given the fear I have of numbers since my grade school days; expounding, for example, on actuarial procedures in antiquity did not seem very inviting (OK, I can’t resist. One day the bookkeeper shows up at the office looking completely worn out. “You must have had had some busy evening”, said one of his co-workers. “It isn’t that”, yawned the bookkeeper. “I couldn’t fall asleep, so I started counting sheep. But I made a mistake somewhere, and it took me all night to find it.”).
This perasha consists primarily of this repeat census. The classical commentators wonder why a census is needed at this time. The Ibn Ezra explains that it was necessary in order to best set up the encampment and the flags. Rashi and the Ramban take a different approach. Rashi states that this census represents a counting of love, coming just after the erection of the Mishkan, as the Divine Presence was to rest upon the people. Ramban disagrees, as a census demonstrating love after the Mishkan was built should have been taken one month earlier, when the Mishkan was erected. Ramban’s conclusion, as stated in 1:45, is, well, that he doesn’t really have a good explanation of why these numbers needed to be related to us. Given this hermeneutic opening, the Hassidic commentators felt the liberty to take these passages in an entirely different direction, not being bound by a “normative” earlier traditional reading. I will present the readings of several authors, among them the Noam Elimelech and two of his disciples, the Or Pnei Moshe and the Maor V’Shemesh.
The opening verse, as presented above, is seemingly a trivial restatement of the date the command for the census was issued. To the mystically oriented, however, there is no such thing as a trivial text; if a time is given, it must come to teach something. Deleuze and Guattari name this kind of relation to time, such an individuation of a time experience as an haecceity; as they explain:
“A season, a winter, a summer, and hour, a date have a perfect individuality lacking nothing…concrete individuations that have a status of their own and direct the metamorphosis of things and subjects.”