Bamidbar: Redemptive Counting

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The Book of Bamidbar is also called by the rabbis “Chumash HaPekudim,” (loosely) the Book of Numbers, since it contains two lengthy censuses of Bnei Yisrael. Counting people is sometimes viewed positively in Tanach, while other times it is considered a sin. Why is there such a varied view of counting people in Jewish sources? 

Bamidbar opens with God commanding Moshe to count the males who are of age to be soldiers, in preparation for entering the land of Israel. Rashi comments: “Because of God’s love for Israel, He counts them often…” This is in contrast to when King David counts the people. The book of Divrei Hayamim states that God was displeased with this counting. What was the difference? 

In Bamidbar God commands the counting, whereas later, David counted from his own initiative. Moreover, Sforno explains that in Bamidbar they were counted “with names,” highlighting each individual for their unique contribution to the nation. Thinking of people as numbers is dangerous, as we know too well from Jewish history. One last interpretation: Ramban notes that there is a significant difference in language between Bamidbar and Divrei Hayamim. In Bamidbar, the word used for counting is from the root פקד, which can also mean redemption. In the David narrative it is ספר, which only means to count. Ramban explains that counting should be done rarely and only when necessary, for positive, redemptive purposes. David’s counting was not for any good reason.

Unfortunately, this is a particularly relevant message, as we try to process the news of so many young lives lost this past week. The parsha is a reminder that each one has a name and is an entire world. May our countings be only for redemptive purposes. Shabbat Shalom and Yom Yerushalayim sameach -Karen Miller Jackson

Emor: Counting and Connection

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So much of what counts in today’s world is what can be measured. The Torah also places value on a type of metric – quantifying time by counting days or years in various contexts, including Sefirat HaOmer, the period we are currently in. What is the significance of counting the Omer? 

The source of this mitzvah is found in parshat Emor. Based on the words “u’sefartem lachem,” the midrash Sifra teaches that the mitzvah of Sefirat HaOmer falls on each individual. The sources discuss whether this requirement applies to women as well. While women were once generally considered exempt from Sefirat HaOmer, today most poskim hold that women may take on this mitzvah fully, with a bracha. Interestingly, the Shulchan Aruch also mentions a remnant of a custom where some women refrained from work each night of the Omer till the morning. Perhaps historically, this was a unique way for women to take part in the mitzvah. If a woman wishes to take on Sefirat HaOmer she too becomes part of the command “lachem,” to count for yourselves.

Why is the counting up to each individual? Various commentaries understand the purpose of counting from the day after Pesach until Shavuot as potential for transformation within a person. The Sefer Hachinuch explains that this mirrors the process which Am Yisrael experienced starting from yetziat mitzrayim and culminating with Matan Torah on Shavuot. When each individual counts the omer, s/he too is going through a process of preparation to receive and recommit to the Torah and its mitzvot and values.

When the Torah commands us to count the Omer it is not just to mark the passage of time, but to emphasize the potential each day and year brings, the imperative to make them count. Sefirat HaOmer in particular, invites all individuals to be counted in each year and to find their connection to Torah. Shabbat Shalom – Karen Miller Jackson