במדבר א

B"H Okay, let's break down this section of the Rebbe's Sicha (discourse) step by step. The Rebbe is analyzing a few verses from the beginning of the Book of Numbers (Parshas Bamidbar) and the commentary of Rashi, a fundamental medieval commentator on the Torah and Talmud. The goal is to uncover a deeper meaning in the text. **The Context: The Census** The Sicha begins by discussing the opening verses of the Book of Numbers. G-d commands Moses and Aaron to take a census of the entire Jewish people, counting all males aged 20 and above, tribe by tribe. G-d tells Moses and Aaron that they will be assisted in this task by the leader, or Prince (Hebrew: *Nasi*, plural: *Nesi'im*), of each of the twelve tribes. **Section A: Rashi on "Called of the Assembly"** 1. **The Verse (Numbers 1:16):** After G-d instructs Moses and Aaron to have the tribal leaders assist them, the Torah lists the names of these leaders (verses 5-15). Then, verse 16 summarizes who these individuals are: *"**אלה קרואי העדה נשיאי מטות אבותם ראשי אלפי ישראל הם**" – "These were the **called of the assembly (k'ru'ei ha'edah)**, the leaders (Nesi'im) of their fathers' tribes; they were the heads of the thousands of Israel."* 2. **Rashi's Comment:** Rashi focuses on the phrase "**קרואי העדה**" (*k'ru'ei ha'edah*), which literally translates to "the called ones of the assembly." Rashi explains this means: *"**הנקראים לכל דבר חשיבות שבעדה**" – "Those who are called for every matter of importance in the assembly."* 3. **Why Did Rashi Need to Explain This?** This seems straightforward. Why did Rashi feel the need to comment? Commentators offer two main reasons for Rashi's explanation: * **Reason 1 (Negating "They Call"):** The Hebrew word "קרואי" (*k'ru'ei*) is a passive form, meaning "called ones." Perhaps Rashi wanted to make sure we don't mistakenly read it as if it were an active form, "קוראים" (*kor'im*), meaning "those who call" or summon the assembly. Rashi clarifies: No, *they* are the ones who are called *to* important meetings, not necessarily the ones doing the calling. Some commentators suggest Rashi rejects the "they call" interpretation because simply calling people together isn't the highest form of leadership or importance for these Nesi'im. * **Reason 2 (Negating "Called *by* the Assembly"):** The phrase "called *of* the assembly" could potentially imply that the assembly itself calls them, perhaps suggesting that the assembly (the *Edah*) holds the primary authority and summons the leaders. This might seem to diminish the status of the Nesi'im. Rashi clarifies that they are called *for* important matters, for consultation and guidance ("עצה ותיקון"), because of their inherent importance, regardless of who technically initiates the call. The emphasis is on *why* they are called (their importance), not *who* calls them. **Section B: The Rebbe's Questions on These Interpretations** The Rebbe finds these standard explanations of Rashi's intent somewhat unsatisfying: 1. **Critique of Reason 1:** * If Rashi just wanted to clarify the grammatical point (passive "called" vs. active "calling"), why did he quote the whole phrase "קרואי העדה"? Quoting just the word "קרואי" and explaining it means "הנקראים" (the called ones) would have sufficed. * Furthermore, *why* would Rashi reject the idea that their importance lies in calling the assembly? Calling the nation together, especially for a task like this census, *is* an important function! The Rebbe suggests that Rashi must be rejecting the "calling" interpretation simply because the word "קרואי" literally means "called," not "calling." But if it's just a basic grammatical point, why did Rashi, who usually only comments when something is unclear or needs deeper explanation, feel the need to point this out at all? It seems obvious from the word itself. 2. **Critique of Reason 2:** * Why assume that being "called" implies inferiority? Couldn't they be called *precisely because* of their high status and importance, like summoning an expert for consultation? The phrase "called of the assembly" doesn't automatically mean the assembly is "higher." **The Rebbe's Implication:** Since the standard explanations for Rashi's comment are weak, there must be a deeper reason why Rashi explained "קרואי העדה" the way he did. Rashi isn't just clarifying grammar or status; he's likely pointing to something more significant about these leaders *in this specific context*. **Section C: Rashi on "These Men Who Were Designated by Name"** 1. **The Verse (Numbers 1:17):** Immediately after describing the leaders, the Torah says: *"**ויקח משה ואהרן את האנשים האלה אשר נקבו בשמות**" – "Moses and Aaron took **these men who were designated by names**."* 2. **Rashi's Comments:** Rashi makes two points here: * On "**האנשים האלה**" (these men): Rashi says this refers to "**את שנים עשר נשיאים הללו**" (These twelve Nesi'im mentioned above). * On "**אשר נקבו בשמות**" (who were designated by names): Rashi explains this means "**לו כאן בשמות**" (designated **to him** [Moses] **here** by names). Meaning, G-d designated them to Moses right here in the preceding verses (1:5-15) where their names were listed. 3. **Why Did Rashi Need to Explain This? (According to some commentators):** * The verse uses the somewhat lengthy phrase "Moses and Aaron took *these men...*" instead of a simpler "Moses and Aaron took *them*." Why the elaborate phrasing? Some commentators suggest this might lead someone to mistakenly think (*hava amina*) that "these men" refers to *different* people, not the Nesi'im just listed. Perhaps they were other important individuals whom G-d had previously designated ("נקבו בשמות") to Moses elsewhere ("במקום אחר"). * Rashi negates this potential misunderstanding. He clarifies: (1) "These men" are indeed the 12 Nesi'im just listed ("הללו" - these ones right here). (2) "Designated by names" refers to the listing of names that occurred *right here* ("לו כאן"), not somewhere else. 4. **The Rebbe's Question:** The Rebbe finds this explanation highly improbable ("מאוד שווער" - very difficult). It seems very far-fetched to imagine that the Torah, right in the middle of discussing these specific 12 Nesi'im, would suddenly use "these men" to refer to some *other*, completely unidentified group, only hinting at them ("who were designated by names") without saying who they are. Why would Rashi need to refute such an unlikely reading of the text? **Section D: An Alternative View on Rashi's "These Men"** 1. **Another Interpretation:** Some commentators suggest Rashi's comment on "האנשים האלה" (these men) isn't about negating *other people*, but about clarifying the *capacity* in which these leaders were taken. The verse calls them "**אנשים**" (*anashim* - men), a generic term, rather than "Nesi'im." This might imply they were taken simply as individuals, not specifically in their official role as tribal leaders. 2. **Rashi's Clarification (according to this view):** Rashi therefore emphasizes that they *were* taken *as* "**שנים עשר נשיאים הללו**" (these twelve Nesi'im), in their capacity as leaders. 3. **The Rebbe's New Question:** If this is Rashi's point, it raises another question: Why *did* the Torah use the generic term "אנשים" (men) in the first place, necessitating Rashi's clarification that they were acting as Nesi'im? **Section E: Broader Questions About the Verses Themselves** The Rebbe now steps back and asks more fundamental questions about why these verses (16 and 17) are even necessary: 1. **Is Verse 16 Redundant?** Verse 1:3 already stated that G-d told Moses, "With you there shall be a man for each tribe, each one the head of his ancestral house." So, we already know leaders will assist. Why does verse 16 need to describe them again ("These were the called of the assembly, leaders of their tribes...")? And why use such elaborate titles? 2. **Is Verse 17 Redundant?** Why does the Torah need to explicitly state, "Moses and Aaron took these men..."? Isn't it obvious that Moses and Aaron would follow G-d's command? The Torah often relates a command from G-d without explicitly stating afterwards "and they did so," because it's understood. 3. **Why the Extra Detail in Verse 17?** Even if the Torah *does* want to state the command was fulfilled, wouldn't "And Moses and Aaron did so" (like Numbers 1:54) or simply "Moses and Aaron took these men" be sufficient? Why add the phrase "**אשר נקבו בשמות**" (who were designated by names)? It sounds almost like they needed a specific identifier to know *whom* to take, which seems strange given they were just listed. 4. **Why Did G-d List the Names (v. 5-15)?** This census took place on the 1st of Iyar, in the second year after the Exodus. This was about a *month after* the Tabernacle (Mishkan) was inaugurated (on the 1st of Nisan). During the inauguration, these *very same* Nesi'im brought dedication offerings (as detailed in Parshas Nasso, Numbers Chapter 7). So, Moses already knew perfectly well who these leaders were! Why did G-d need to list their names again for Moses ("And these are the names of the men who shall stand with you: for Reuben, Elizur son of Shedeur...") as if revealing them for the first time? (The Rebbe notes this listing is part of G-d's speech *to Moses*, not just information written for the reader). **Section F: The Rebbe's Core Insight – A New Appointment** Here the Rebbe begins to tie everything together, proposing a central idea that resolves the difficulties: 1. **Rashi's "Called of the Assembly" Revisited:** Rashi's explanation, "Those who are called for every matter of importance *in the assembly*," isn't just a simple clarification. It's pointing out that **at this moment, the Nesi'im received a *new status* or *appointment* (Hebrew: *minui chadash*)**. 2. **Connecting to a Previous Rashi:** The Rebbe links this to Rashi's comment on verse 1:3 ("ואתכם יהיו איש איש למטה" - "With you there shall be a man..."). Rashi explains (based on the plural "with *you*") that *all twelve* Nesi'im were involved in the counting of *each and every* tribe, not just their own tribe's Nasi counting his own people. 3. **The Problem This Raises:** Why would the Nasi of Reuben need to be involved in counting the tribe of Simeon, or any other tribe? The Nasi's primary role is connected to *his own tribe* – for reasons of honor, perhaps for verifying lineage within the tribe, etc. Moses and Aaron are leaders of the *entire* nation, so it makes sense they count everyone. But what connects a specific tribal Nasi to *other* tribes, requiring his participation in their count? 4. **The Solution – The New Appointment:** G-d's statement in verse 16, "**אלה קרואי העדה**" (These are the called of the assembly), *was the act of bestowing this new appointment*. At that moment, G-d elevated them. In addition to being the leader (*Nasi*) of their individual tribe, they now also became "**קרואי העדה**" – individuals connected to and responsible for matters concerning the **entire** assembly (*Edah*), all of Israel. Rashi highlights this by saying they are called for important matters *of the [entire] assembly*. This new status explains why they would participate in counting *all* the tribes. **Section G: Explaining "Heads of the Thousands of Israel"** 1. **Why the Additional Title?** Verse 16 calls the leaders "Nesi'im of their fathers' tribes" *and* "**ראשי אלפי ישראל**" (Heads of the thousands of Israel). Why add this second title? The first seems sufficient for their tribal role. 2. **The Rebbe's Explanation:** The title "Heads of the thousands of Israel" serves to emphasize their *overall greatness and stature* within the entire nation. This highlights *why* they were suitable for the *new appointment* of "קרואי העדה," connecting them to the whole people, not just their specific tribe. 3. **A Deeper Layer:** The Rebbe adds an interpretation of "Heads of the thousands of Israel" as leaders *over* the lower-level officers ("שרי אלפים," captains of thousands). He explains that since tribal populations weren't exact multiples of 1000 (e.g., Reuben had 46,500), the "leftover" hundreds from different tribes might have been grouped together to form units of 1000, each led by a "captain of a thousand." The Nesi'im, being leaders *over* these captains, would therefore inherently have a leadership role that naturally extended beyond their own tribe, involving members of other tribes grouped under their oversight. This provides a practical structure supporting their status as being connected to more than just their own tribe. **Section H: Why G-d Listed the Names & the Meaning of "Moses Took..."** 1. **Why List the Names Again?** Now the question of why G-d listed the names (v. 5-15) becomes clear. It wasn't just to inform Moses who they were (he already knew). Rather, **the act of G-d calling out their names was the mechanism of their new appointment and empowerment.** The Rebbe cites the example of Betzalel, the artisan who built the Mishkan. G-d says (Exodus 31:2-3), "See, I have **called by name** Betzalel... and I have filled him with the spirit of G-d..." Calling someone by name, in this sense, is an act of selection, designation, and infusion of the necessary capabilities for a specific task or role. So too here: by G-d reciting the names of the Nesi'im *to Moses*, He formally appointed them to their new, expanded role as "קרואי העדה" and empowered them for it. 2. **Why State "Moses and Aaron Took..."?** Since the Nesi'im received a *new appointment* and *new empowerment* from G-d right then and there, a *new act of taking* ("ויקח") by Moses and Aaron was required. This "taking" wasn't just acknowledging their pre-existing status as tribal leaders; it was formally incorporating them into the census process *in their newly designated capacity as "קרואי העדה."* 3. **Rashi on "These Men... Designated by Name" Revisited:** The Rebbe now offers a unified reading of Rashi's comment on verse 17. Rashi's comment: "**האנשים האלה - את שנים עשר נשיאים הללו, אשר נקבו - לו כאן - בשמות**" should be read as one continuous thought, not two separate points. Rashi is embedding his explanation within the verse's words: "*These men* [taken by Moses and Aaron] – yes, they are *the twelve Nesi'im mentioned above* – *who were designated* – meaning, designated *to him* [Moses] *here* [in the preceding verses] – *by names*." Rashi's point isn't primarily to negate that they were *other* men (as the commentators suggested). Rather, Rashi is explaining the *basis* for their being taken *now*: They are indeed the familiar Nesi'im, but the immediate reason for Moses and Aaron "taking" them *at this moment* is because of the *new appointment* they just received when G-d **designated them here by name** ("אשר נקבו לו כאן בשמות"). They were taken *in light of this new status*, even though they were known as Nesi'im before. 4. **Why "These Men"?** This also explains why the verse uses the term "**האנשים האלה**" (these men). The "taking" by Moses and Aaron wasn't *solely* a consequence of their being tribal Nesi'im (a role tied to their tribe). It was also, and perhaps primarily in this context, because they were "**these specific men**" – the individuals just designated by G-d ("אשר נקבו בשמות") as "קרואי העדה," figures connected to the *entire* community. **Section I: The Remaining Question – Why Was This New Role Necessary?** The Rebbe has established *that* the Nesi'im received a new appointment connecting them to the entire nation, and *how* this happened. But one crucial question remains: ***Why?*** Why was it necessary for this particular census that each Nasi should participate in counting *all* the other tribes? Why did they need this new status of "קרואי העדה," connecting them to the whole, for this task? It seems like a paradox (*mima nafshach* - either way you look at it): * If the census emphasizes the **unity** of Israel (the general aspect), then having Moshe and Aaron (leaders of all) conduct it should be enough (as in previous counts). * If the census emphasizes the **individuality** of each tribe (counting tribe by tribe, "למשפחותם לבית אבותם"), then what's relevant is the Nasi's connection to *his own tribe* (e.g., verifying lineage). How does having a connection to the *entire* nation help with counting a *specific*, different tribe? **Section Yud: The Purpose of This Census – Revealing Love for Diversity** The Rebbe explains the unique nature of *this* census: 1. **General Purpose of Counting:** Rashi (on Numbers 1:1) famously states that G-d counts the Jewish people frequently "out of His love for them" ("להודיע חבתן"). The Shelah Hakadosh (an important Kabbalist and Halachic authority) adds that counting transforms something into a "counted item" (*davar she'b'minyan*), giving it significance and permanence, ensuring it's "not nullified" (*lo batel*). Counting highlights value. 2. **Two Levels of Value:** The Rebbe distinguishes between different censuses: * **Previous Censuses:** These counts (like in Exodus) treated the Jewish people as one collective unit, without emphasis on tribal divisions. They revealed G-d's love for the *shared essence* of the Jewish people – the soul level, where all are fundamentally equal and united, transcending individual differences. * **This Census (in Bamidbar):** This count was specifically commanded to be done tribe by tribe ("למשפחותם לבית אבותם"). Its purpose was to reveal G-d's love and appreciation for the *particular qualities* and *diverse contributions* of each individual and each tribe. The 12 tribes represent 12 distinct paths and approaches to serving G-d, reflecting different strengths and characters (as seen in Jacob's blessings, e.g., Reuben associated with "seeing" - *re'iyah*, Shimon with "hearing" - *shemi'ah*, etc.). This census highlighted the value *within* this diversity. **Section Yud Aleph: Resolving the Paradox – Equality within Diversity** 1. **The Apparent Contradiction:** This census highlights *differences* – different tribal roles, different individual contributions (from leaders like "your heads, your tribes" to simple folk like "your woodchoppers and water drawers," Deuteronomy 29:9-10). Yet, in the count itself, *every single person* is counted as exactly "one," implying equal value. How can the census simultaneously emphasize valuable *differences* and yet count everyone *equally*? If value lies in the specific contribution, shouldn't someone with a "higher" role or quality somehow count "more"? 2. **The Resolution: Contribution to the Whole:** The Rebbe explains that the value revealed in this census isn't just the individual quality in isolation. It's **how each unique quality and individual contribution fits together to form one complete, perfect entity** – the "complete stature" (*komah shleimah*) of the Jewish people. 3. **The Analogy of the Body:** Think of a human body. It needs both the head (representing intellect, leadership) and the foot (representing action, support) to be complete and functional. While the head and foot have vastly different roles and apparent status, in terms of *making the body whole*, the foot's contribution is just as indispensable as the head's. 4. **Equality in Completing the Whole:** Therefore, while individuals and tribes have different roles, levels, and qualities, their contribution *to the perfection of the collective whole* is equally essential. *This* is the equality reflected in each person being counted as "one." Each person is an irreplaceable part needed to complete the picture. 5. **Why the Nesi'im Needed the "K'ru'ei Ha'edah" Status:** Now we understand why the Nesi'im needed the dual status. This census wasn't just about counting numbers within each tribe independently. It was about counting each tribe *as a vital part of the entire nation*. To conduct such a census properly, the leaders involved (the Nesi'im) needed to embody this perspective. They needed: * Their connection to their *own tribe* (as Nasi) to handle the specifics of counting within that tribe. * Their connection to the *entire Edah* (as "K'ru'ei Ha'edah") to ensure that the counting of each individual part (each tribe, each person) was infused with the awareness that this part is essential for the *Klal* (the whole). The participation of *all* Nesi'im in the counting of *each* tribe visually and spiritually demonstrated this principle: the count of this specific tribe matters to the leaders of *all* tribes, because this tribe is an indispensable component of the complete `komah shleimah` of Israel that they all collectively represent and lead. **In Summary:** The Rebbe masterfully weaves together textual difficulties in the verses and Rashi's commentary to reveal a profound concept. The census in Bamidbar wasn't just a headcount. It was an expression of G-d's love for the unique contribution of every single Jew and every tribe. To properly conduct this census, the Nesi'im were given a special, elevated status ("K'ru'ei Ha'edah") by G-d calling them by name. This new status connected them not just to their own tribe, but to the entire nation. This allowed them, together with Moshe and Aaron, to perform the count in a way that highlighted both the unique value of each part and its indispensable role in forming the complete, unified body of the Jewish people, where every individual "counts" equally in building that perfection.