The Theme of Transmission
INTRODUCTION TO PARASHAT HASHAVUA
PARASHAT PINCHAS
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Dedicated by the
Wise and Etshalom families
in memory of Rabbi Aaron M. Wise, whose yahrzeit is 21 Tammuz.
Y'hi Zikhro Barukh.
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In loving memory of Fred Stone, Ya'acov Ben Yitzchak, A”H
beloved father and grandfather, by Ellen and Stanley Stone
and their children Jake and Chaya, Zack and Yael, Ezra, Yoni, Eliana and Gabi.
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The Theme of
Transmission
By Rav Michael
Hattin
Introduction
As the Book of
Bamidbar begins to wind down, the preparations for entry into the Land pick up
speed. Recall that at the end of
last week's parasha, the people of Israel succumbed to the temptations of the
daughters of Moav, and joined them in adulating their pagan god Baal Peor. Adopting its licentious rites of
worship, Israel strayed from God and faltered, for now falling short of Bilam's
glowing endorsements. The debacle
was exacerbated when a prince of the tribe of Shimon publicly rejected the
Torah's higher moral demands by openly consorting with a Midianite princess. Moshe and the leaders of Israel stood
paralyzed to act; it was Pinchas the son of Elazar, Aharon's son, who suddenly
brought an end to the matter by summarily dispatching the two.
Pinchas'
zealous act earns him Divine approval, and God's 'covenant of peace' with him
serves as the opening passage of our Parasha.
The narrative goes on to introduce matters germane to the theme of entry
into the land, but it is significant that they are presented against the
backdrop of Pinchas' fervent deed.
Perhaps the linkage is straightforward: entry into Canaan will necessitate
conflict and conquest, as its existing societal foundation of a polytheistic
worldview will have to be combated.
The immoral rites of Baal Peor were in fact part of a much broader cultural
climate that characterized the entire region.
Invariably, the worship of many gods allowed for the oppression of many
men, and the people of Canaan excelled at both.
Pinchas' selfless but severe act can thus be seen as a paradigm for what
will be required of the people when they cross the River Jordan, for numerous
Baal Peors will await them on its western shores.
True peace will only be secured once the idolatry of Canaan and its
associated villainy have been expunged.
The Census at the Plains of Moav
"…God
spoke to Moshe and to Elazar son of Aharon Ha-kohen saying: 'count the entire
congregation of Israel, from the age of twenty and above according to their
clans, all those who go forth to wage war.'
Moshe and Elazar Ha-kohen addressed them at the Plains of Moav, on the
shores of the Jordan across from Yericho, saying: 'from the age of twenty and
above, just as God commanded Moshe and Bnei Yisrael who left the land of
Egypt.'" (Bamidbar 26:1-4).
This
census of course calls to mind the one undertaken at the opening of the Book,
for finally the promise of entering the land, initially held out to the
generation of the Exodus, stands to be fulfilled to their children. This proverbial closing of the
circle, which as we shall see, is the dominant theme of the Parasha, is
highlighted here by the order of the census.
The tribes are counted according to their arrangement around the
Tabernacle – Reuven, Shimon, Gad; Yehuda, Yisachar, Zevulun; Menashe, Efraim,
Binyamin; Dan, Asher and Naftali – for it was with this very arrangement that
the first census was introduced.
The Smaller Census Figure
Here,
however, the census total is somewhat less.
Originally, the people numbered 603,550.
Here, they comprise 601,730.
Thus, in almost forty years they have exhibited almost zero population growth! This puzzling fact is addressed by
the 13th century commentator Chezekiah ben Manoach ('Chizkuni'), who
explains: "This census figure is smaller than that of Midbar Sinai (the census
of the generation of the Exodus, described at the beginning of Sefer Bamidbar)
by an amount of 1820. Had the people
numbered more at this juncture, then they would have thought: 'since we are now
numerous, we will be able to conquer the land.
If we had been less, we would have been unable to do so'. Therefore, God did not want their
current population to exceed that of Midbar Sinai in order to demonstrate that
they were nevertheless able to conquer Canaan, for there are no limits on God's
ability to effect salvation whether there are many or few" (commentary to
26:51).
Thus,
Chizkuni understands that the marginally smaller number of fighting men
comprising the census, on the eve of the entry into Canaan, is to emphasize to
the people of Israel that ultimately their military successes will not be a
function of numerical superiority but rather of God's intervention. Chizkuni's argument is somewhat
compromised by the fact that the difference between the two census figures is so
small. If an emphatic statement of
Divine involvement was called for, than one might have expected a drastic
decrease in the second census figure.
An example of the latter is to be found in the Book of Shoftim/Judges,
where Gidon is told to raise a fighting force to battle the Midianites. There, Gidon's initial force of 32,
000 is progressively whittled down by God's prerequisites until it numbers only
300 (!), in order to make very clear that the victory could not be ascribed to
anything other than God's assistance (see Shoftim/Judges Chapter 7).
The Succeeding Narratives
A careful
reading of the larger context suggested by the narratives that follow the census
may shed some additional light on the matter.
"God spoke to Moshe saying: 'among these shall the land be divided into
sections according to number. The
many shall receive more and the few shall receive less, for each shall receive a
portion according to their number.
The land shall be divided by lot…'" (Bamidbar 26:52-55).
This
introductory passage is followed by the census figures for the tribe of Levi,
which was counted separately from the general population and numbered 23,000. The verse relates that "they were not
counted among the people since they did not receive an allotment of land among
Bnei Yisrael" (26:62). With the
count of Levi completed, the section concludes: "These were the countings
undertaken by Moshe and Elazar Ha-kohen, who counted the people of Israel at the
Plains of Moav by the banks of the Jordan across from Yericho. Among them was not to be found a
single man who had been counted by Moshe and Aharon Ha-kohen in the wilderness
of Sinai. For God had decreed that
they would surely perish in the wilderness, and there remained not a man of
them, excepting Calev son of Yefuneh and Yehoshua son of Nun" (26:63-65).
Immediately thereafter, the five daughters of Zelofchad approach Moshe and the
leaders, and request to receive an inheritance of land on account of their late
father, who had no sons. Moshe
refers the matter to God Who proclaims that "the daughters of Zelofchad have
spoken well. You shall surely give
them an inheritance of land among their father's brothers, and you shall
transfer their father's inheritance of land to them" (27:7).
A Common Theme
Taken
together, we therefore have four discrete sections: (1) the census of the
people, which as we have seen, yielded a total roughly equivalent to that
provided by the initial census almost forty years earlier, (2) a Divine
imperative to apportion the land by lot among those counted in the census, (3) a
separate counting of the tribe of Levi who were excluded from receiving an
estate of land, (4) the incident of Zelofchad's daughters, who successfully
present their claim to receive an estate in the land of Canaan.
In other
words, the larger theme animating the entire section is the idea of succession. The second census records the figures
of the children who have taken the place of their condemned parents, and will
merit to inherit the land that the parents spurned. This count is undertaken by Moshe and
Elazar Ha-kohen, the latter being the direct successor of his father Aharon. The
land is to be divided among the people, and therefore the tribe of Levi must be
counted separately since they are not to receive any tribal estate. The daughters of Zelofchad, singled
out in Rabbinic tradition as paradigmatic of the womenfolk who "cherished the
land" (see commentary of Rashi to 26:64, 27:1), express the theme of succession
on the individual level, for they regard themselves as the sole and legitimate
successors to their departed father.
They request to receive his portion in order to perpetuate his legacy west of
the Jordan.
The
almost identical census figure is now more comprehensible, for it suggests not
only that the generation of Egypt has died out, but also more significantly that
they have been succeeded by their children, the generation who will enter the
land. The dreams and aspirations of
the generation of the wilderness have not turned to dust with their demise, for
their progeny will continue their legacy in the new land. It is this land that serves as the
vehicle for the unfolding succession, for the people of Israel have an enduring
bond to that place that can never be broken.
"A generation passes and a generation comes, but the land abides forever"
(Kohelet/Ecclesiastes 1:4).
'Ascend to Mount Nevo'
Nowhere
is the theme of succession more strongly spelled out than in the section that
follows, describing God's behest to Moshe to ascend Mount Nevo in order to see
the land that beckons on the other side of the river: "You shall see it and then
die, just as your brother Aharon perished.
For you both abrogated my word at the wilderness of Zin, when the
congregation strove (with you), and you failed to sanctify Me in their eyes…"
(Bamidbar 27:13-14). Clearly,
explains the Ramban (13th century, Spain), "this is not a commandment
that God insists be fulfilled now, for if that were the case then Moshe would
have to ascend to the mount immediately!
Rather, God is informing Moshe of what will eventually transpire, namely
that he will soon ascend the mount and see the land. Since God had said that 'among these
shall the land be divided into sections according to number,' He informs Moshe
here that the said apportioning will not be carried out by him. Moshe will instead ascend to the
heights before Israel journeys from the Plains of Moav, and then he will die. Moshe will receive no portion in the
land but will only see it from afar…" (commentary to 27:12).
Moshe's
response to the Divine disclosure is most remarkable. It is devoid of regret, contains not
a hint of bitterness, nor even a suggestion of indifference borne out of
resignation. It is instead a
resolute statement that the welfare of the people is a leader's most important
objective. "Moshe spoke to God
saying: 'May God the Lord of all spirits for all mortals appoint a man to lead
the congregation, to go before them and to come before them, so that God's
congregation be not as a flock of sheep that have no shepherd!' God said to Moshe: 'Take Yehoshua the
son of Nun, a man who has spirit, and place ('veSaMaKhta') your hand upon him. Stand him before Elazar Ha-kohen and
before the entire congregation and give him charge in their sight. Place your glory upon him so that the
congregation of Israel follows him…Moshe did as God commanded…" (Bamidbar
27:15-22).
Who is Yehoshua?
Yehoshua,
Moshe's loyal disciple since the time of the Exodus, is here formally appointed
to succeed him. We first met
Yehoshua at the battle against Amalek, when the people were attacked soon after
they had left the land of Egypt (Shemot 17:8-16).
He appears again as Moshe's faithful student at the sin of the Golden
Calf, when he waits expectantly for the return of his master from the encounter
with God at Sinai (Shemot 32:17). We
next meet him at the incident of the Eldad and Medad, defending Moshe's honor
(Bamidbar 11:28-29). Finally, we
anxiously follow his appointment as one of the Twelve Spies, and marvel at his
steadfast refusal, along with Calev son of Yefuneh, to adopt the self-defeating
report of the other ten (Bamidbar 13:8, 14:6-10).
Taken
together, the above list indicates that Yehoshua has been present and involved
in every single formative event that the people have experienced during the
course of the last forty years. He
has never strayed from Moshe's side and has always been a source of support and
steadfast trust in God. There is no
one more worthy than he to become Moshe's successor, and no one more capable of
transmitting his teachings after him.
Transmitting the Tradition
For our
purposes, we notice that this transfer of leadership represents the strongest
possible expression of the theme of succession, for here Yehoshua is cast as
Moshe's fitting replacement. The
formal act of his investiture is called by the Torah 'placing of the hands', or
'SeMiKha'. Henceforth, it represents
not only the passing on of the reins of power, but more importantly the faithful
and accurate transmission of a body of teaching, and the profound idea that
future scholars must be attached to that chain of tradition. In the language of the Sages, "Moshe
received the Torah from Sinai and transmitted it to Yehoshua, and Yehoshua to
the Elders, and the Elders to the Prophets…" (Mishna Avot 1:1). Moshe may soon die but his
accumulated teachings and wisdom, the very Torah that he receives from God, will
continue to live on, because Yehoshua will perpetuate it and transmit it in
turn.
Our
Parasha thus speaks of many successions: the generation of the Exodus is
replaced by the generation of the Entry, Aharon's place is taken by Elazar,
Zelofchad is succeeded by his trustworthy daughters, and Moshe is himself
followed by his illustrious pupil.
In all of the cases, however, and most especially in the case of Yehoshua, the
physical replacement of the deceased is quite secondary to the spiritual
continuity of the legacy.
Long ago,
the Torah understood that the survival of Israel would ultimately depend upon
its ability to transmit its heritage – its faithful memory of an encounter with
God and the way of life obligated by His teaching – to succeeding generations,
individuals and leaders. Against all
odds, Israel has succeeded. Although
the formal chain of 'Semikha' may have been broken since the time of Roman
hegemony, one day to be repaired as a precursor to the Messianic Age, the spirit
of Moshe's transmission and Yehoshua's reception live on. By actively attaching ourselves to
the tradition and assenting to pass it down, we too become an indispensable link
in the eternal chain that is Israel.
Shabbat Shalom