The name “Bamidbar” given to the fourth book of the Chumash is based upon the book’s opening verse: “The Lord spoke to Moshe in the wilderness of Sinai [be-midbar Sinai]…” Additionally, many writers and darshanim have found significance in the fact that this book tells of Benei Yisrael’s journey “be-midbar,” in the wilderness. They received the Torah, forged their national identity and prepared for their national mission specifically in a midbar, a desolate wasteland.
One aspect of the significance of the midbar emerges from the central theme of the first several chapters of this sefer, namely, the arrangement of the Israelite camp. God issues very specific instructions concerning the formation of the camp both during travel and encampment. Particular attention is given to the procedure for travel, including the dismantling and transportation of the Mishkan. Even a detailed “public announcement” system is arranged, in the form of the chatzotzerot (trumpets), which was blown in different sounds for different announcements.
The atmosphere that emerges from these commands is one of strict organization and orderliness. God saw to it that Benei Yisrael would not march haphazardly through the wilderness, and that they would encamp in a carefully assigned formation. In Sefer Bamidbar, Benei Yisrael brought a sense of orderliness to the chaos of the wilderness. In a place where there are no rules, no set routines, no boundaries, and no accepted protocols, God commanded Benei Yisrael to bring a sense of order and discipline. The chaos of the desert was replaced by the strictly organized, dignified arrangement of the Israelite camp.
This contrast between the wilderness and the Israelite camp is perhaps symbolic of one of the Torah’s primary functions: to bring a sense of order, discipline and dignity to what might otherwise be a chaotic, unrestrained existence. On one level, Torah is a response to the human inclination toward lawlessness, the desire to free oneself of all constraints. The Torah forces us to make an organized “camp” in the “wilderness,” to create and follow structured routines and strict guidelines rather than running wild through the barren chaos of the “desert.”
Significantly, however, this is but one aspect of Torah. When Benei Yisrael first began their trek through the wilderness, after crossing the Sea of Reeds, they encamped in Mara. The Talmud (Sanhedrin 56b) tells that in this first encampment, God commanded Benei Yisrael with regard to the seven Noachide laws, civil laws (dinim), and honoring parents. The Seder Olam Zuta (4) adds to this list the law of the para aduma. As Benei Yisrael began their march toward Sinai, they were first taught the basic code of human morality, and then the law of the para aduma, the quintessential “chok,” or mitzva whose underlying rationale eludes human comprehension. From this perspective, the Torah is given not in response to the “wilderness,” to the natural affinity for chaos and lawlessness, but rather as an addition to the basic code of ethics. It is directed not toward people living in the “desert,” but to people living in civilized communities who already follow basic standards of moral conduct. The Torah has what to say to these people, as well, and seeks to raise them to a higher, more meaningful existence. It does not only provide an oasis of structure and discipline in the chaos of the desert; it also infuses an already structured life with spiritual meaning and substance. It responds not only to those seeking to live a brutish, uncivilized existence, but also to those who have established civilized, cosmopolitan communities in pursuit of comfort and luxury. The Torah requires us to not only resist the temptation to live in the chaos of the “desert,” but also to rise above the structure and orderliness of the “city,” and to live our lives in pursuit of higher and loftier goals.
(Based on a sicha of Rav Yehuda Amital shelit”a, available at http://vbm-torah.org/archive/sichot68/34-68bamidbar.htm)
Courtesy of Yeshivat Har Etzion - www.etzion.org.il