Parshat Bamidbar & Shavuot: Unity with Diversity

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Parshat Bamidbar and Shavuot both highlight a central question: How can the Jewish people preserve their individuality and diversity while maintaining their unity as a nation?

Bamidbar – also called by the rabbis “Chumash HaPekudim” (Numbers) – opens with God commanding Moshe to count military-age males in preparation for entering the land of Israel. Rashi comments: “Because of God’s love for Israel, He counts them often…” This contrasts with King David’s census in Divrei Hayamim, where God is displeased. What was the difference?

In Bamidbar, the count is commanded by God; David’s was his own initiative. Sforno notes that in Bamidbar, the people were counted “with names” – each person recognized for their unique contribution. This respectful, personalized counting stands in contrast to the danger of reducing people to mere numbers – a lesson tragically reinforced by Jewish history. Additionally, 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 p.k.d, which can also mean redemption. In the David narrative it is s.p.r, which only means to count. Ramban explains that counting should be rare and purposeful – only for redemptive purposes.

This theme echoes on Shavuot. Rashi teaches that the people stood at Sinai “like one person with one heart” – a moment of deep unity. At the same time, Ramban points out that the Ten Commandments were given in the singular, emphasizing that each individual was personally addressed and carries their own responsibility. This Shavuot, may we each find strength in our unique voices and unity in our shared purpose as Am Yisrael. Shabbat Shalom and Chag Sameach -Karen Miller Jackson

Parshat Pekudei: Unity with Diversity

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Parshat Pekudei is the parsha of hitachdut—the bringing together of the parts of the Mishkan. It serves as a model for unity alongside diversity within the Jewish people today.

The Mishkan was the ultimate joint project. Betzalel was its chief architect, Moshe raised it up, and the entire endeavor was commanded by God. Yet, the parsha attributes its completion to Bnei Yisrael: “Thus was completed all the work…The Israelites did so; just as the LORD had commanded Moses, so they did.” Nechama Leibowitz notes that Bnei Yisrael did not physically craft the Mishkan—the artisans did—so why do they receive credit?

The Or Ha-Hayyim explains that since Betzalel was their chosen representative, they shared in the merit of his achievement. Moreover, the command to build the Mishkan was given to the entire nation. Just as the 13 raw materials were distinct yet interdependent in forming the Mishkan, so too, every Jew was bound together in a shared purpose. The Mishkan reminds us that we are one people, despite our differences.

Similarly, the Lubavitcher Rebbe sees the raising of the Mishkan as a lesson in the balance between individuality and collective identity within Am Yisrael. The Mishkan’s holiness emerged only when all its individual pieces were assembled. Likewise, each Jew must recognize their place within the klal—their unique contributions gain meaning when rooted in collective unity.The Mishkan’s message is clear: Every Jew has a role to play in building and strengthening the nation. Bnei Yisrael’s joint building of the Mishkan is a call to Jews today to remember that our diversity can thrive only when based on a foundation of standing and working together. Chazak chazak ve’nitchazek. Shabbat Shalom – Karen Miller Jackson

Parshat Bamidbar: Diversity within Communities

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Parshat Bamidbar describes the layout of the camp of the twelve tribes around the mishkan. This is a springboard to contemplate the value of community, without uniformity. 

The Torah states that Bnei Yisrael should camp according to his “standard” (דגלו), under the “signs” (אתת) of their ancestral house. Rashi comments that these unique flags highlight the diversity of the tribes. The midrash Tanhuma teaches that this layout determined which tribes could influence each other. Korah from Kehat was next to Reuven, who they pulled into their attempt to sow discord. The midrash calls this: “woe to the wicked person and woe to his neighbor.” Conversely, Levi, containing Moshe and Aharon, was next to three tribes who became “great in Torah” — “fortunate is the righteous person and fortunate is his neighbor.” Meaning, we are influenced by our neighbors and those we choose to be surrounded by. Yet, the people encamped together. 

A similar idea arises in the context of communal prayer. The Talmudic source for minyan is based on a verbal analogy in Torah. Vayikra states that God should be sanctified “among” Bnei Yisrael. The word “among” is also used when God instructs Moshe to separate from “among” Korah’s rebellious community (edah). The word edah is also used in the story of the spies, from which the number ten is derived for minyan. The basis for communal prayer is derived from two groups of wrongdoers. Furthermore, Rambam writes that communal tefilla is always heard by God, even when there are sinners among them. The Kuzari takes a more positive approach to diversity within communal prayer. He writes that the strengths and weaknesses of each individual can be balanced out when praying together – the individual is like one limb within the necessary whole of the community, the body. 

These sources encourage openness and inclusiveness within communities and allows for people of varying religious commitments, or who feel less worthy, to feel a part of communal prayer. Shabbat Shalom -Karen Miller Jackson