“And God spoke to Moshe in the wilderness of Sinai in the Tent of Appointed Meeting, on the first day of the second month, in the second year from their departure from the land of Egypt, saying, Raise [count] the heads of all the congregation of the children of Israel.” (Bamidbar, 1:1–2) “Raise” signifies importance. By means of counting the numbers of each tribes, every individual will know his special importance. This is as it is written (Hoshea, 2:1), “And the number of the children of Israel will be as the sand of the sea, which cannot be measured or counted.” This verse seems to contradict itself (v. Gemara Yoma, 22b), for at the beginning it says, “and the number,” implying that they can be counted, and at the end it says, “which cannot be measured.” But in truth, the community of Israel as a whole is without number, and what was said, “and the number,” was said concerning the specific souls of Israel, that each one should have a number. This is said in the sense that something that is counted will be important in the eyes of God, as it is written (Tehilim, 87:6–5, Tr. of Hirsch), “God will count when he registers the peoples.” “But of Zion it is said, every man that was born there, the Most High maintains her thus.” “God will count when He registers the peoples” meaning that the Providence of the Holy One, blessed be He, also extends to the nations of the world. Not in an individual way, but in a general way for the maintenance of the species. “But of Zion it is said, every man that was born there, the Most High maintains her thus” means that the Providence of the Holy One, blessed be He, is over each individual soul. This is the meaning of “and the number of the children of Israel,” that each and every one will be absolutely necessary. The greatness of God is seen in the entire community of Israel as a whole, and if just one member of that community is missing then the mixture will be deficient. It is as if the image of the king were made up of a mosaic of many small parts, and if just one of the parts were missing, then the picture of the king would be lacking. So at the time when each member of Israel is counted, then He is the greatness in all of Israel, for each one of Israel is a portion of God. This is as it is written (Devarim, 32:9), “for His nation is a portion of God.” Each individual possesses one of the attributes of the Holy One, blessed be He, and at the time when that individual is counted, then God himself is present in that attribute which he possesses, and clearly whatever is being counted is at that time the greatest of all. This is how each member of Israel has a special state of elevation.

“… in the wilderness of Sinai, in the Tent of Appointed Meeting ….” (Bamidbar, 1:1) It is written in the Holy Zohar (Bamidbar, 117a), “since the Torah and the Mishkan [Tabernacle] were established, the Holy One, blessed be He, wanted to count its soldiers, how many soldiers there were for the Torah and how many soldiers there were for the Mishkan.” This can be understood through what is written in the Tikkunei Zohar (70a), (the word) “In the Beginning (Bereshit, in Hebrew, which can be divided into, Bet Reshit) means two beginnings. These ‘two beginnings’ are the two mitzvot, ‘and you shall contemplate [the mitzvot] day and night,’ and the commandment of the king to write a second Torah scroll [in addition to the one that every Jew is commanded to write].” Even when man thinks about doing something good, still he needs to refine and clean his heart from all dross and refuse. If he does not, then this action will also not be complete but lacking. We find this even with the Patriarchs, all of whose actions were for the sake of Heaven. However, at the times when their intentions were not the deepest levels of God’s will, this manifested itself in later generations in souls that were not good. For when it comes to thought, then there is no tsaddik in the land who can say, “I have refined my heart and purified my mind,” as is explained in the verse (Shemot, 13:18), “and the children of Israel left Egypt armed.” This is as King David said (Tehilim, 93:2), “Your throne is meaz (henceforth) established, You who are everlasting,” and Holy Zohar (in Shemot 54a) shows how the word meaz which is made up of an aleph and a zayin, “aleph rides on zayin.” Aleph teaches of the beginning of a thought, and zayin (also meaning seven) teaches of the completed action, for zayin corresponds to the seven days of creation. So when the thought is connected to the action it is then called az, aleph and zayin together. This is the explanation of the two mitzvot mentioned above. “And you shall contemplate the Torah night and day” corresponds to thought and will in complete accordance with God’s will, and the commandment for the king to write an additional Torah scroll corresponds to action. This is why it is called “a commandment for the king,” because the actions of King David were greatly refined in God’s will. This is the explanation of “soldiers of the Torah and Soldiers of the Mishkan.” “Soldiers of the Torah” is the power of thought and the desires of Israel for the Torah Study. “Soldiers of the Mishkan” are Torah Study that is instilled as a dwelling in the heart of Israel to the extent that even the actions that come into being are an expression of God’s will.

“Count the heads … number them according to their armies, you and Aharon. And a man of each tribe shall be with you ….” (Bamidbar, 1:2–4) The matter of counting relates to what is said in the Gemara (Berachot, 58a), “one man’s mind is not similar to another’s.” God allotted goodness and life to each individual, and no one is similar to his fellow. Therefore it is said, “count [literally, “raise”] the head,” or to stand each one in his proper place. By means of this he will be in his place, prominent and elevated. Therefore it is said, “you and Aharon,” because Aharon corresponds to the “soldiers of the Mishkan [Tabernacle],” which signifies Divine service, and Moshe signifies the “soldiers of the Torah.” All of the life of Israel is included in these two, Torah and service. “And a man of each tribe shall be with you,” for the prince of the tribe knows the proper place of each one in his tribe. If he were to exchange one man’s place for another’s, then the condition of the tribe would be incomplete. This may be likened to one who plants a garden in an intricate order, where if one planting is missing or exchanged for another, then it will be clear that the garden is not complete. And Israel is called (Yesahaya, 61:3), the planting of God in which He is glorified.”

“And with you shall be a man of each tribe, he is the head of his father’s house.” (Bamidbar, 1:4) This shows that each tribe needs three; a Moshe, an Aharon, and the prince of the tribe. This was according to the law and judgment whereby a portion of the Kedusha of the Patriarchs exists within each tribe. The number of the members of each tribe went according to the way in which these three saw how many souls this Kedusha could be divided and spread forth, and this was the number of the members of the tribe. We find this in the Gemara (in Baba Batra, 121b) which says, “Yair son of Menashe was equal to the greater part of the Sanhedrin,” and they needed these three: Moshe, Aharon, and the prince of the tribe. This intimates what is written in the holy Zohar (Shemot, 200a), “there are three points to the Torah.”¹ in Parshat Ki Teitse, “if you happen on a bird’s nest.” Thus we find that when one wants to enjoy anything in this world should see that it meets three qualifications. First, it should be sweet to the palate. Second, it should not damage his health. This is as it is written in the Gemara (Pesachim, 42b), “Everything that is good for this one is bad for the other one.” And third, he should not be too immersed in this delight and make sure that he is well for the rest of his life. If the delight disturbs him too much, he will not take care to prepare tomorrow’s needs. Thus it is with matters of Torah. First, a man must look towards the world to come and not disturb himself with worldly matters. Second, he must not harm anyone of Israel, as all of Israel makes up one body and if he harms another it is as if he is harming one of his own limbs. Third, the man must take care that it is also good for him. Thus the Zohar (Vayikra, 53b) calls Moshe Rabeynu, “the agent of the King,” as he was appointed by God to see that when the nation of Israel expands, it does not, God forbid, expand against God’s will. Aharon is called “the agent of the Queen,” and it was his job to see that when each tribe expands it does not do so in a way that distresses other tribes. Each prince would stand by its tribe when it was drawing a flow of goodness and increase, making sure that the increase was for the good. Just as these three judged the situation according to these three points, so would be the number of people in the tribe.

footnotes: ¹ This Zohar is discussed in the Mei HaShiloach

Of the tribe of Gad it is said, “the family of Izni.” In Parshat Pinchas, Rashi explains, “Izni is the Etsbon family, and I do not know why the name was changed.” This can be understood according to the passage in the Gemara (Ketubot, 5b), “Why are the man’s fingers [Etsbaot, like the name of the Etsbon family] of man shaped like a spike? This way, if he hears something improper, he can close his ears with his fingers.” Therefore when they descended into the impure air of Egypt, they went by the name Etsbon (like finger), for they would close their ears in order not to receive anything that was not God’s will. Then when they entered the land of Israel, where the air is filled with Kedusha, they were called “Izni [whch means ear],” for their ears were open to hear and receive the Kedusha of God from the goodness of the land.

“And God spoke to Moshe and Aharon saying, each man shall camp according to his banner, with the sign of his father’s house, the children of Israel shall camp encompassing the tent of appointed meeting.” (Bamidbar, 2:1) On the verse in Shir HaShirim, “What will we see in the Shulamite, as the dance of Machanayim,” the Midrash (Tanchuma, on Bamidbar, 11) tells us that this verse refers to the camping of the tribes. It tells us that the Nations say “return—we will make you leaders and noblemen,” and Israel responds, “you could not come close to giving us the greatness that Hashem gave us in telling us how to camp in the desert.” When we camped according to the banners, each one was standing on his rightful place at his root, and he knew his place. In the same way the names of the princes of each tribe teaches of the preciousness included in every member of that tribe. “[The prince] of Yehuda was Nachson ben Aminadav.” Nachson teaches of anger as it is related to the word for snake, “nachash.” It appeared as if the tribe of Yehuda was angry. Therefore God testified that Yehuda’s anger was actually filled with the spirit of generousity. The last three letters in Aminadav, are the root of the word for generosity, nedivut. Ben,“son of,” shares two letters with havanna, or understanding. He was called Ben Ami Nadav, which could be interpreted to mean, “one who understands from My generous people.” At the depths he was filled with the generosity. This is akin to what we find in the holy Zohar (in Vayikra, 40b) about King David, from the tribe of Yehuda. The holy Zohar says, “[The king establishes the land by justice,] but he who demands gifts overthrows it (Mishlei, 29:4). ‘He who demands gifts’ is Eisav. But did not David also demand gifts? With David it is different, for of him it is written, ‘with beautiful eyes.’ [Shmuel 1, 16:12].” Because the Torah describes David’s red hair, he appeared angry. This is as we find in the Midrash (Bereshit Rabba, 63:11), “when Shmuel saw the redness of David, he feared that he was one who would spill blood like Eisav, so the Holy One, blessed be He, said to him, ‘look at his beautiful eyes.’ This one [Eisav] takes it upon himself to kill. Yet David doesn’t, but rather follows the judgment of the Sanhedrin.”², 15:24), “if a mistake is made that is not seen by the eyes of the community.” “Of Yissachar was Netanel ben Tsooar.” “Netanel” which literally means “given from God,” means that God gives Chochma (wisdom) in his heart. “Tsu’ar” is related to the word tsa’ir “young.” He saw himself as small and young, and as such knew that he had no power from his own side. Thus he was a vessel ready to receive all of God’s effusion. “Tsu’ar,” in the sense of young, also shows that he knew his place, and knew who he was smaller than in comparison. God effused understanding unto him, and the Midrash tells us that he was the first one to give the advice to offer sacrifices at the inauguration of the Tabernacle (Bamidbar Rabba, 12:19). This advice was effused unto him directly from God, so therefore his very name means “given from God,” as God gave him Chochma. Notwithstanding his divinely bestowed wisdom and understanding, he still knew his place, knowing who he was younger and smaller than. In this he knew that Yehuda was sovereign over his brothers and should offer the first sacrifice. “And for Zevulun, Eliav ben Cheilon.” There is great strength in this tribe. The name “Eliav ben Cheilon” teaches of this. Cheil, (as in eshet chayil) means soldiers, valor, strength. All their strength was only from the forms of Chochma that God effused unto them. Thus even when they were occupied with worldly matters God effused strength and vigor unto them in order to succeed. This is Eliav ben Cheilon, for Av, meaning “father,” represents wisdom,³ and, Cheilan represents strength, as mentioned above. “For Reuven, Elitsoor ben Shdeioor.” Elitsoor means strength, from the word for rock, Tsoor.⁴, the Rock. Shdeioor teaches that all his strength comes from the great light that God illuminates (Shadday is God the Almighty, and or is light). This is precisely true for the tribe of Reuven, as Reuven signifies sight (Reu means see, hence light). Thus he sees in every situation how he is standing in the presence of God. In this he is aroused to great simcha (joy), as it is written (Mishlei, 15:30), “Joy comes to the heart from the light of the eyes.” “For Shimon, Shlumiel ben TsooriShaddai.” Shloomiel means that his heart is faithful to God (Shloom—Shalem, or faithfulness. E-l—God). Ben TsooriShaddai and because his heart is faithful God will save him. (Again, Tsoori, “my Rock” and Shaddai as the Almighty God who brings salvation.) “For Gad, Elyasaf ben Deu’el.” In other words, even though God gives him the power to gather (assaf) all the good in the world, still, he recognizes that the Creator is in control (Deu’el means “knows God”), and will not cease from upholding the Torah even when wealthy. At times when he is in the attribute of love he is called Reu’el, from the word for beloved friend, Reiah. Then at the time when he is in the attribute of the fear he is called Deu’el, the fear that brings about the knowledge of God. Owing to this, in the section of the offerings of the princes, he gave the sin offerings, meaning that each one understood where he was lacking and there precisely was the principal state of completeness, for real completeness is when one recognizes his deficiency. This is as it is written (Kohellet, 10:1), “more precious than wisdom or honor is a little foolishness.” This is why he is called Deu’el when he is offering the sacrifices, for when a man comes to the state of completeness he needs fear. “For the tribe of Yosef, Efriam Elishama ben Amihud.” This concerns the place when one is overpowered by the lust for any good, for the name, Elishama is related to (Mishlei, 15:30), “a good report [Shmua] fattens the bones.” All kinds of good come forth from the place where man is overpowered by lust, and this is “ben Amihud,” “Imo Hod,” the majesty is with him. Hod, or majesty (also splendor) is a place where a man yearns, and then is wholly subdued before the object of his yearning, dwelling beneath it. In a place of evil God commanded, “you shall not bow yourself down,” meaning not to be subdued beneath it. So was it with Yosef, even though he did not listen to his master’s wife, as it is said in the Midrash (Tanchuma, Nasso, 28), “He listened to God [similar in meaning to “Elishama,” “Hear, God”], and did not listen to his master’s wife. And still, he married her daughter.” This is hinted at in “ben Amihud,” (meaning “the Majesty of God is with him”) for he yearns for the good according to God’s will. “For Menashe, Gamliel ben P’dahtsoor.” The name Gamliel is connected to the letter gimel, where the foot at the bottom left, “stepping outside,” as is said in the Gemara and the holy Zohar (Bereshit, 244b), “The gimel brings.”⁵ (see “of the Camel”) refers to the following Gemara (Shabbat, 104a): “For what reason is the face of the letter gimel turned towards the letter that follows it, dalet? For it is the nature of those who do acts of kindness (gomlei chassidim—the same letters as “gimel”). “ben P’dahtsoor,” even in a place where he goes outside,⁶ God, the Rock, will redeem him (P’dah—redeem; Tsoor—rock). “For Binyamin, Avidan ben Gidoni.” Since Binyamin would stand on the border of Eretz Yisrael and gather in all kinds of goodness from among the nations, bringing them into Israel, he was therefore called “ben Gidoni,” as he knew which kind of “goodness” was not proper, hewing it down (gadar) and not gathering it. “And for Dan, Achiezer ben Amishaddai.” “Achiezer,” (meaning “helper of my brother”) as he knew how to save himself and where to limit himself, so his encampment to the north which teaches of limitation.⁷ of Gevurah, strength, which is the limiting force. “Ben Amishaddai (‘son of the people of Sha”ddai,’ ‘God who limits’),” for God would also help him. “For Asher, Pagiel ben Achran.” He would do away with good that had become turbid with uncertainty (*Achoor,*turbid) with uncertainty. (“Do away with,” literally, “spoil.”) If he was not certain that it was God’s will, he would do away with it. “For Naftali, Achira ben Einan.” One who is immersed in lust (or alternatively, the love of any one thing) does not know what his portion is. “Achira,” or “too late,” even though lust prevented him and he was too late to receive the good, still he keeps himself together and is not immersed in the lust. “Ben Einan,” (like Ayin, eye) means that he has the beautiful eyes that see his rightful portion. God allotted a portion to each tribe and effuses the light of life to each one unto itself, with no one tribe’s portion similar to another’s.

footnotes: ² Eyes hint at the Sanhedrin, as it is written in the Eyts Chaiim of the Ari’zal, (Gate 8, Ch. 1) the eye corresponds to wisdom, which are the vowels, and this is why the sages the community are called the “eyes of the congregation,” as it is written (Bamidbar ³ As is understood from the verse in Mishlei, “a father in wisdom.” Also God’s name E-l refers to strength. ⁴ God, in His attribute of power, is also called Tsoor ⁵ Parshat Shmini ⁶ Meaning, surpassing the limits. ⁷ North represents the sefirah