Numbers Cycle Four Bamidbar 1:1 to 4:20

Bamidbar

This week we enter the parasha Bamidbar in the book Bamidbar. The Sfas Emet points out that the root word midbar (wilderness) comes from a root meaning to lead or to rule. The “midbar” is one who submits to that rule, the person who negates his own self, realizing that he has no power to act without the life-flow of God (Sfas Emet, interpretation by Arthur Green).

This parasha therefore refers to a clinging to God, a deep humility, an awe that our wilderness is God’s path. The souls of Israel (as the words and letters of Torah) are countable as distinct names and numbers in this world while their root (high above) is beyond all number (Sfas Emet).

In my own opinion, the repetition of the word legulgelotam (1:3, 1:20, 1:22) also reflects the one connected root. Gilgul (the root word) in Jewish mysticism refers to the recycling of souls. Here in context, we see a continuation, a cyclical action, a birth and re-birth beyond the limitations of physical life, a reaching of filament after filament after filament from God at the nexus to us, our individual souls, our names that encase them. Just as in the priestly blessing (6:22-27) each line begins with Hashem (as a second word) and there is a reach of letters and white space getting longer and more intricate, so too (here) in the simple raising of heads and counting of men, we are recognizing the divine reach. There, three powerful filaments reach to everyone. Here, there are hundreds of thousands, 603,550 Israelites and 22,000 Levites. And the vibrations become more intricate the more we submit and allow ourselves to be counted and raised through them. This is Torah-action….to negate yourself before the way that Torah leads you, so that every deed will be only to fulfill God’s will (Sfas Emet).

In this vast and exquisite web though how do we find ourselves, our names, our number, our place, our tribe and banner? In Bemidbar God lays it out before us. On one level it is all very clear. It is up to us though…as I write above… to move beyond the nefesh of Torah to the neshama and to the action of the words. And we all do this at various intensities.

The Sfas Emes says: Each and every Jew has a particular knowledge of God’s greatness, according to that person’s own rung. It can be shared with no other. The Zohar says: Then there is a light for supernal devotees who enter within. Who are they? As it is written “Those encamping in front of the dwelling to the east, in front of the tent of meeting towards the rising sun….”(Numbers 3:38). Abodes upon abodes, lights beyond lights, diverging…each put to shame by the light of his companion. Just as deeds diverge, so realms and lights diverge in that world (1:130a).

Being one bright soul therefore is not the closest we can get to God. When we help others to realize and embrace the rhythm and climb of their specific vibration and to see and honor all, then that is humility and Divine intimacy.

How to apply this to here and now? Repeat this: My place in the numbers and in the names is unique and beautiful as is that of every soul…whether placed before the setting or rising sun.

How to apply this to meditation? Once in the meditative state, see the filaments flowing from your fingers, your eyes. See the cord of light pulsing through you from God above and grounding you into the earth. Use that energy to create more filaments for more souls. Keep the cycle of Torah in motion.