meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Haamek Davar/Torah/Haamek Davar on Numbers/English/Introductions to Ha'amek Davar. Trans. by Elchanan Greenman, 2019.txt"}
text: Haamek Davar on Numbers
  העמק דבר על במדבר
  Introductions to Ha'amek Davar. Trans. by Elchanan Greenman, 2019
  
  
  Haamek Davar on Numbers
  
  Introduction to Numbers
  
  This Book [<i>Bemidbar</i>] is called <i>Sefer HaPekudim</i> (The Book of Numbers) 1<i class="footnote">1According to the Netziv’s understanding of the theme of this Book, it would be more accurate to translate <i>Sefer HaPekudim</i> as the Book of Enumerations, as enumeration denotes both the counting of items and the compilation of a list. A list is defined as a series of names written or printed together in a meaningful grouping or sequence.</i> by the <i>Mishna</i> in the seventh chapter of tractate <i>Yoma</i>2<i class="footnote">Yoma 68b, when describing what the Kohen Gadol would read aloud from the Torah on Yom Kippur, states “... And the passage beginning, ‘And on the Tenth’ that is in the Book of Pekudim (Num. 29:7-11), he recites by heart.”</i> and in other places,3<i class="footnote">The Netziv is apparently referring to the Mishna in Menachos 4:3 stating, “Whatever [sacrifice] is mentioned in the Book of Pekudim was offered in the wilderness” and the Mishna in Sotah 7:7, where the Book of Pekudim is referenced similarly as it is in the above cited Mishna in Yoma.</i> by R’ Chanina ben Gamliel in tractate <i>Sotah</i> 36b,4<i class="footnote">“They (the names of the Twelve Tribes) were not apportioned upon the stones as they were apportioned in the Book of Pekudim but rather as they were apportioned in the Second Book of the Torah (Num. 1:5-15).”</i> as well as by the BaHag.5<i class="footnote">Towards the end of his Book, Halachos Gadolos.</i> The theme of the two enumerations6<i class="footnote">The two enumerations are found in Num. Chapters 1 and 2, and Chapter 26.-</i> [stated] in this Book made a greater imprint on our Sages than any other of the many matters unique to this Book, e.g. the spies7<i class="footnote">Num. Chapters 13-14.</i> or the blessing of Balaam.8<i class="footnote">Num. 22:2 – 24:24.</i> For [these enumerations] express the main theme of this Book, the transition and transformation in the worldly affairs of God’s Nation from their living in the wilderness to when they entered the Land of Israel.
  While living in the wilderness they [experienced God’s] glorious manner9<i class="footnote">Middas Tiferes translated here as “glorious manner” refers to how the Jewish Nation’s daily affairs transcending nature, evoked an admiration from the nations of the world as to the spiritual heights of the Children of Israel and their special bond with God. See Ha’amek Davar on Ex. 28:2 explaining that the special clothing of the High Priest elicited kavod (honor) and tiferes (glory), a recognition from the masses of his spiritual greatness and his worthiness of being a Merkava DeShechina. Merkava DeShechina which is referenced below refers to those individuals or groups of people who attain spiritual heights to the extent they are considered as if they support the Divine Throne, with no intermediary existing between them and the Divine Presence. For a further explanation of the Netziv’s understanding of Merkava DeShechina and how those possessing this trait experience worldly affairs transcending nature, see Darkhah Shel Torah, part 3, chapter 3. In Kabbalistic sources Moses was at an even greater spiritual level, being the single human to rise to the level of Tiferes to become the “bridegroom of the Shechinah,” (see the Introduction to Volume One of The Zohar, Pritzker Edition; pages L-LI).</i> “march to the right of Moses,”10<i class="footnote">See Is. 63:12, "Who made His glorious arm march at the right hand of Moses."</i> i.e. totally transcending nature; whereas in the Land of Israel their affairs accorded with nature, concealing the providence of God’s Kingdom, may He be blessed. This transformation began during the fortieth year of their being in the wilderness, as we explained in the <i>parasha</i> of <i>Chukas</i>.11<i class="footnote">See Num. 20:1, “The entire congregation of the children of Israel arrived at the desert of Zin in the first month, and the people settled in Kadesh. Miriam died there and was buried there.” The Netziv comments that the understanding of this verse accords with the Ibn Ezra, who states that “in the first month” refers to the first month of the fortieth year of their travels in the wilderness. The significance of this date was to make known the time of Miriam’s death and to note the start of the period that their affairs would align with nature. This understanding explains the basis of their complaint, “Why have you taken us out of Egypt to bring us to this evil place? It is not a place for seeds, or for fig trees, grapevines, or pomegranate trees, and there is no water to drink” (Ibid. 20:50). Were they not sustained for 40 years prior to that in a wilderness absent of any type of fruit tree etc.!? Rather, they began to experience a gradual diminution of the glory of God’s miracles and thus began to complain, due to their discomfort and fear of having to depend on God’s sustenance being cloaked in the workings of nature.</i> With this transformation to the way of nature did the Nation of Israel wage war against the Canaanites12<i class="footnote">Num. 21:1-3. The Canaanite king of Arad gained courage to wage war against Israel upon discovery that they scouted out the land and were thus not waging war in a miraculous manner, as stated, “he heard that they had come by the route of the scouts.”</i> and Sichon.13<i class="footnote">Num. 21:21-30. The king Sichon was similarly encouraged to wage war against the Israelites, as they requested permission to pass through his land, thus seeming to demonstrate they could not miraculously defeat their enemies.</i> [For this reason] the staff no longer remained consistently in the hand of Moses except for circumstances of special need, as we have explained ad loc.14<i class="footnote">When Moses was directed to cause the rock to bring forth water, Num. 20:8 states that God told Moses to “take the staff,” which implies that the staff was no longer consistently in his hands. The staff symbolized God providing Moses authority to act on God’s behalf in a miraculous manner (see Ha’amek Davar on Ex. 4:17).</i>
  This transformation distinctive to this book, led our Sages to state in <i>Bereishis Rabbah, parasha</i> 3: “God separated between the light and darkness,”15<i class="footnote">Gen. 1:4.</i> refers to the Book of Bemidbar, as it divides between those who exited Egypt and those who entered the Land of Israel. The affairs of the lives of those who left Egypt, had the open light of Divine providence appearing in the eyes of all, [revealing] God’s glory and the purpose of creation. Not so for those entering the Land of Israel; as for them the Divine Providence was concealed. Only one searching with a piercing eye could perceive [God’s providence] similar to how [it is difficult to perceive one’s surroundings] when walking in pitch darkness. Though at times the Divine Providence was apparent to all, similar to how the [fleeting] glow of lighting punctuates the night’s darkness.
  Indeed, the difference between these two enumerations is discernable [from Scripture], for although they were operationally similar, they were dissimilar in their result,16<i class="footnote">The words chomer and tzurah have been translated similar to how they are used by Rabbi Eliyahu of Vilna in his commentary to the first verse of Proverbs.</i> as [the Israelites] were enumerated according to how Israel’s affairs were manifest. This is why with the first enumeration, the [tribes were positioned] in four formations in four directions,17<i class="footnote">When the tribes traveled through the wilderness, they would travel and camp in a precise pattern. The Tabernacle would be in the middle of the pattern, while the twelve tribes would form a square surrounding it from all four sides, with three tribes on each side. The formation, i.e. banner of Ephraim, included the tribes of Ephraim, Menashe and Dan.</i> functioning as a <i>Merkavah DeShechinah</i>, a Chariot of the Divine Presence18<i class="footnote">See Bemidbar Rabbah 2:3, that these banners mirrored the banners of the celestial angels. See also Ibn Ezra on Num. 2:2, who states that the banners of the four formations correspond to the four celestial beings of the Divine Chariot described in the first chapter of Ezekiel.</i> Hence Ephraim is listed as the head of the formation and preceding Menashe.19<i class="footnote">The members of the tribe of Ephraim are enumerated in Num. 1:32-33 before Menashe, the latter being listed in verses 34-35.</i> This is unlike the enumeration of their fortieth year [in the wilderness] as described in the <i>parasha</i> of <i>Pinchus</i>,20<i class="footnote">The members of Menashe are enumerated in Num. 26:29-34 followed by Ephraim, the latter being counted in verses 35-37.</i> as I wrote on verse 2:20.21<i class="footnote">Ephraim and Menashe were each great in different ways; Ephraim was immersed in the Torah and spiritual matters, while Menashe was great in the ways of the world and caring for the community. Thus Ephraim’s affairs were experienced in a manner transcending nature whereas Menashe operated more in accordance with nature. When traveling in the wilderness, where Israel’s experiences transcended nature, Ephraim is listed first; whereas when they neared entering the Land of Israel, Ephraim is listed first – since the Nation began to function more in accordance with nature.</i> In addition, the enumerations in the <i>parasha</i> of <i>Bemidbar</i> required the tribal leaders to be restricted to their own tribes, unlike the enumeration in the <i>parasha</i> of <i>Pinchas</i>, as I wrote at verse 1:2.22<i class="footnote">Num. 1:2-3, when introducing the census the Torah, states, “Take the sum (Se-u es rosh) of all the congregation of the children of Israel by families, following their fathers' houses; a head count of every male according to the number of their names. From twenty years old and upwards, all who are fit to go out to the army in Israel, you shall count them by their legions, you and Aaron.” The Netziv comments that the counting in verse 2 appears to be a different counting then what is described in verse 3, as the counting can be described simply as stated in Num. 26:2, “Take the sum (<i>Se-u es rosh</i>) of all the congregation of the children of Israel from twenty years old and upwards, following their fathers' houses, all that are fit to go out to war in Israel.” Thus the phrase, <i>se-u es rosh</i>, of verse 1:2 – which is usually translated as “take the sum” – should be translated in this context as “count the heads,” i.e. count the heads of the tribes who the Torah describes as “leaders of thousands, leaders of hundreds, leaders of fifties and leaders of tens.” Verse 2 is stating that the heads of the tribes are to be counted “by families following their father’s houses,” meaning, they are to be of the same tribe. Num. 26:2 is describing the census used for calculating the amount of territory each tribe would receive in the Land of Israel. Unlike verses 1:2-3 there is no requirement stated that any of the heads needed to be from the same tribe. One example the Netziv cites is that Yair ben Menashe from the tribe of Yehuda became the head of the tribe of Menashe. See Ibn Ezra to Ex. 30:20 explaining that the word <i>rosh</i> is translated as “sum” as it is customary for those taking a census to first count various subgroups associated with “heads” (i.e. heads of families or organizations of persons) and then to take the summation of all the different groups associated with these “heads” to arrive at a grand total.</i> This underlying theme of great significance led the Sages of blessed memory to call this book Chumash <i>HaPekudim</i>, (The Book of Numbers).
  This appears to be why our Sages stated in tractate <i>Shabbos</i> 116a that the [<i>parasha</i> beginning with the verse] “And it came to pass when the ark set forward,”23<i class="footnote">Num. 10:35-36. This small <i>parasha</i> has special markings placed before and after it. The current custom is for these markings to be an inverted Hebrew letter nun.</i> ranks as a Book unto itself.24<i class="footnote">Rebbe states in tractate Shabbos that the reason the subject <i>parasha</i> is surrounded by these special markings is because this <i>parasha</i> ranks as a significant book unto itself.</i> This teaches us that the beginning of [Israel’s] transformation began with when “The people were looking to complain, and it was evil in the ears of God, etc.” (Ibid. 11:1).25<i class="footnote">The verse immediately following the <i>parasha</i> states: “The people were looking to complain, and it was evil in the ears of God. God heard and His anger flared, and a fire from God burned among them, consuming the extremes of the camp.” “It was evil in the ears of God” denotes that since the Divine Presence dwelled in their midst, their complaining is described as if they were speaking in His ‘ears,’ and were thus punished immediately for their transgression.</i> Due to their living in a glorious manner [transcending nature], they would be punished immediately upon sinning; as the shadow of God’s providence “walked to their right.”26<i class="footnote">See footnote 10.</i> This manner [of living] was difficult for them to bear, and it led them to send spies [to search out the Land], as will be explained in [the Torah reading of] <i>Shelach Lecha</i>.27<i class="footnote">See Num. 13:1-33, where the request for sending scouts is preceded by “Send out for yourself men who will scout the Land of Canaan,” which, as explained by Rashi, means they were sending the scouts based on their own decision. The Netziv explains that this expressed their rejection of living with the Divine Presence in a manner transcending nature. For if they were to overcome their enemies in a miraculous manner there would be no need for any report from the scouts pertaining to how to conquer the land; i.e., “if they were strong or weak” or if they reside in “camps or in fortresses” etc.</i> This led to a continuing chain of events, until this transformation (operating in accordance with nature) was manifest. Thus this small <i>parasha</i> (i.e. Num. 10:35-36) separating Israel’s two manners of affairs, attests to how each section of this Book28<i class="footnote">The three sections are Num. 1:1–10:34, Chapter 10:35-36 and Chapters 11-36.</i> is considered a separate book unto itself. Just as this manner of the affairs of the lives (transcending nature) is a book unto itself, so is the manner of the affairs of the lives (in accordance with nature) considered as a book unto itself. <i>Sefer</i>, (Book) denotes the telling (<i>sippur</i>) of a theme of great importance, as I wrote on the <i>parasha</i> of <i>Bereishis</i> pertaining to the verse, “This <i>sefer</i>.”29<i class="footnote">See Gen. 5:1, which states, “This is the book of the generations of man; on the day that God created man, in the likeness of God He created him.” Pertaining to this verse, Ben Azzai, in <i>Toras Kohanim</i> chapter 4:12 stated, “This is a great rule in the Torah.” The Netziv explains the Torah is relating how in a single day man can fall from great spiritual heights similar to Adam who, after being formed directly by God in the Garden of Eden – in that very same day – suffered a great demise and was expelled.</i>
  
  
  
  