“And Hashem spoke to Moshe, as follows: ‘Speak to the children of Israel: A man or woman who commits any of man’s sins, by committing treachery against Hashem, and that person shall become guilty … ’” (Bamidbar 5:5–6)
The book of Bamidbar—which we commenced last week, opens with the establishment of the Israelite camp in the wilderness in preparation for entering the land. This week’s parsha continues in the same spirit, concluding last week’s census, moving on to matters relating to encampment around the Mishkan (Sanctuary) and culminating with the offerings of the princes and the Mishkan’s dedication.
However, the narrative is disrupted by a set of laws which seemingly have little connection to each other, let alone the wider context of the parsha. First, we learn about “committing treachery against Hashem” through theft and disavowing monetary obligations (with specific reference to theft from a convert). This is followed by the portion of the sotah—a wife suspected of being unfaithful. The break from the narrative is completed with the laws of the nazir, who aims to increase his spirituality by temporarily cutting himself off from certain worldly experiences. What are these laws doing at the beginning of the book of Bamidbar?
We can answer that each of these mitzvot addresses issues that may arise when building a society according to tribes and households. Specifically in this context, we are warned to take care of the property of the convert who does not belong to any household or tribe. This is followed by the portion of the sotah, who (if guilty) challenges the units of family and society. Finally, we learn about the nazir, who seeks to somewhat cut himself off from the society being built.
Now that there is a common denominator between each of these mitzvot and the wider context, we can take the connection one stage further. Bamidbar is not only about building a society, but building a society in which the Shechina (divine presence) can rest. Each of these mitzvot represents a different focus necessary to achieve this goal.
The first section deals with responsibility “bein adam l’makom” (between man and God), with specific sins that, “commit treachery against Hashem.” The portion of sotah, which follows, reflects our responsibility “bein adam l’chaveiro” (between man and his fellow). Finally, the laws of the nazir focus on responsibility “bein adam l’atzmo” (between man and himself).
The Torah specifically disrupted the narrative about establishing a society to teach us that it is not only about the technical concerns of housing, censuses, transport or hierarchy. Nor can it be built on spiritual development, good deeds or personal growth alone. For the Shechina to rest comfortably in a society, it must be a society that encompasses all of these areas, focusing on the service of Hashem, fulfilling its social responsibility, and allowing for personal growth and development.
By focusing on our relationships with Hashem and our fellow man, and working towards self-improvement, may the Shechina feel comfortable in our midst.
Rabbi Danny Mirvis is CEO of World Mizrachi, and Rabbi of Ohel Moshe Synagogue in Herzliya Pituach. He is a member of the Mizrachi Speakers Bureau (www.mizrachi.org/speakers).
