Triumph and Tragedy in BaMidbar

The Sefer (book) of BaMidbar begins at a propitious moment in Jewish history, the second year after the redemption from Egypt. Much had transpired during that time: the nation had experienced a “rendezvous” with Hashem on Mount Sinai and received His Torah. The Israelites remained encamped around the mountain for a year, studying the Torah, performing the Mitzvot (commandments), and building the Mishkan (tabernacle).

Thus, the fourth Book of the Torah begins on a certain high note. One can sense Moshe’s enthusiasm as he entreats his father-in-law, Yitro, to join the people in settling Israel so he can partake of all the blessings that Hashem has in store for Bnei Yisrael (Children of Israel). However, Moshe’s initial excitement did not endure. This Sefer, which was supposed to be filled with glory and accomplishment, turned out to be the saddest and most disappointing in the entire Torah.

It did not take long for a spirit of rebelliousness to break out. We read about the revolt over the manna, which brought forth a severe punishment from G-d. Why, at this point, did the people complain about their food? Did they, perhaps, suffer underlying anxiety about the imminent invasion of Canaan?

One might think so, because the Book of Bamidbar is dominated by the tragic incident of the Spies. In response to Moshe’s pronouncement to “go up and conquer” (Deuteronomy 1:21), the people asked to send men on a mission to scout out the land.

This turned out to be disastrous. The Spies infected the nation with extreme panic about the land’s inhabitants. Hashem then decreed that the conquest of the land would be postponed for 40 years, until the entire generation of adults who had left Egypt had perished. This development converted Bamidbar into a Book of sadness and failure.

The terrible decree further impacted the people, in that it generated a series of rebellions. Most outrageous was that of Korach and his “congregation,” who openly plotted to derail Moshe’s religious authority.

In addition, Bamidbar contains many other sad stories, such as the encounter with the wicked Balaam. While Hashem did thwart his desire to utter “curses” against the Jewish People, Balaam advised the women of Moab to seduce the men of Israel into worshiping the idol Peor, leading to a plague that killed 24,000 people.

And yet, while there is much that is tragic in this Book, that is not its total story. Alongside the failures we have recounted, there are episodes of spiritual grandeur.

The Path to Redemption Through Mitzvot

Prior to the first anniversary of the Exodus, Moshe commanded the nation to bring the Passover sacrifice on the 14th of Nissan in accordance with “all its Statutes and all its Judgements” (Numbers 9:3). A group of “impure” people, who were proscribed from bringing it, implored that they be given another opportunity to participate in this great Mitzvah. Moshe inquired of G-d, who responded by establishing the Law of the “Second Passover,” which commands all who were unable (or unwilling) to offer the Passover on its initial date to do so at an alternative time (the 14th of the Hebrew month of Iyar).

Let us recognize the nobility of spirit which motivated these “impure” people to issue their request. They would have suffered no legal consequences for failure to perform the ritual. Apparently, these people recognized and appreciated the spiritual benefits afforded by fulfillment of the commandments, especially the Passover sacrifice. They understood that this particular Mitzvah is fundamental to the Jewish People as a commemoration of the Exodus, a renunciation of idolatry, and a testimony to the existence of G-d and the miracles He performed for His People.

They did not want to be prevented from bonding with their brothers and sisters in this unifying spiritual experience. This expression of commitment to Torah and Am Yisrael (the nation of Israel) represents a high point in the history of the Jews.

Unity and Commitment in Crisis

Greatness of spirit can also be seen in the interaction between Moshe and the representatives of the tribes of Reuben and Gad. After Moshe became angry with them for petitioning to take their inheritance on the western side of the Jordan, lest they induce national panic like the Spies did, they offered to be in the vanguard of the invading forces and lead the battle for the Promised Land.

The two tribes eventually fulfilled all their guarantees. They fought at the head of their brothers for 14 years until the conquest and settlement were complete.

The ability of the people to rise above partisan interests and forge viable compromises that retained national unity reflects a high level of idealism and commitment which should motivate and inspire us today. Especially in these trying times for Israel when internal discord counts among our greatest problems.

Beyond its stories, Bamidbar also contains a number of new commandments. In addition to the Second Passover, the commandments include Sotah (woman who strayed), Nazir (nazarite), Tzitzit (fringes on garments), Red Heifer, Purging of Utensils, and more. One may rightfully ask, is there a connection between the Mitzvot detailed here and the narratives communicated in BaMidbar?

In my opinion, many of the commandments in BaMidbar are based on the idea of correcting defects and repairing sin. They presuppose that a person is prone to failure but can overcome it. The Torah prescribes corrective measures to transform weaknesses into strengths and flaws into capabilities. Setbacks can become catalysts for growth and progress.

For example, the institution of Nazir, which is completely voluntary, consists of a vow to abstain from wine, avoid cutting one’s hair, and avoid contact with a corpse (except for a Meit Mitzvah, i.e., a deceased person with no one to tend to their burial). This suppression of the bodily pleasure of enjoying wine seems at odds with the general Jewish approach to living a disciplined, balanced life and controlling the gratification of one’s desires.

However, sometimes a person goes to extremes in indulgence and needs to be weaned of excess. A limited vow of abstention might be just what he needs to regain his moral equilibrium. The Mitzvah of Nazirut offers a person who strayed into a hedonistic lifestyle a pathway back to the intelligent and moderate lifestyle of Torah.

It is not by accident that the commandments of the Red Heifer and Purging of Utensils appear in Bamidbar. These Mitzvot express the theme of purification from sin and rebirth of the personality. The Red Heifer commandment addresses man’s purification from the Tumah (spiritual impurity) acquired through contact with a dead body. The Purging of Utensils teaches that a vessel, ritually tainted by absorbing non-kosher substances, can be cleansed and restored to functionality according to Halakha (Jewish law).

Judaism asserts that man is a sinner by nature—although it vehemently rejects the notion that he is evil by nature. Due to human nature, the road to perfection includes foolish and irrational setbacks. However, the Creator also implanted in man the ability to recognize his failures and overcome them. Just as with the Red Heifer and the Purging of Utensils, the human personality can expunge the negative attitudes and dispositions it has internalized to become a new and better person.

However, we must never become complacent. G-d will not miraculously transform us into righteous people. Neither will we be magically “saved.” He has implanted within us a divine soul that gives us the ability to choose. And He demands that we use that capacity to choose the good.

Bamidbar is a Book that gives us hope, but does not relieve us of responsibility.

Hope Amidst Failure: Bamidbar’s Enduring Message

We should remember that in spite of the many tragedies recounted in Bamidbar, Bnei Yisrael did enter the Promised Land and established a society which rose to great heights. Both Temples were destroyed and a long and bitter Exile ensued. And yet, our generation has been granted the privilege to witness and participate in the fulfillment of the biblical prophecy of the return and regeneration of Jewish national existence.

This historical odyssey has been a long and difficult one, but Bamidbar inspires us to believe that the prophetic vision of the Jewish People restored to their destiny as a “Kingdom of Priests and a Holy Nation” (Shemot 19:6) and of mankind redeemed through their recognition of the eternal truth of Hashem’s Torah and of a world at peace and harmony will be achieved.

May it happen speedily and in our time.

Shabbat Shalom.

Questions? Comments?
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