Bamidbar

A new sefer, a new beginning! The sefer begins with Bamidbar and ends with Mas'ei. The "bookends" are a sign of the interim state of our nation, described within the parshios. This week's parshah is quite technical with alot of names, numbers, assignments and camping positions.

Why is it that we have an entire sefer dealing with such a transitory state of the Jews? After Matan Torah, the desert experience can almost be described as a prolonged traffic jam on the road from captivity to the Jewish homeland! To dedicate a complete sefer, a 1/5 of the Torah, to such a temporary issue seems a bit out of proportion.

To take this one step further, the Ramban, in his introduction to Sefer Bamidbar, points out, "This book is entirely about temporary commandments....there are no commandments for the practice of future generations (besides for some leftover details regarding the sacrifices of sefer Vayikrah)". Is it not astounding then that we have an entire sefer with no eternal mitzvos and, instead, have a description of an unfortunate delay en-route to our destination?

Another question we may ask is regarding the first topic in our parshah, the counting. Why is this the opening of our sefer and how precise or significant can the numbers be if the population is consistently changing?

There is a wonderful vort from the sefer Yetav Lev (an early achron) in mesechta brachos 3b. He makes a clear distinction there between two types of travelers. One is referred to by chazal as Ovrei Drachim and the other, Holchei Drachim. The former is the typical traveler whose focus on the road is just to get to his destination. The "derech" is a waste of time, the part of his trip which is hopefully "passed over" absentmindedly and without any occurrence. The latter is a person who recognizes Hashem's presence and hashgachah in every step of the way. For him, each moment has meaning and purpose and he is not bothered by the transitory nature of his traveling. As a matter of fact, he doesn't even feel that his state is "just temporary", rather he feels quite comfortable with G-D leading him, as he takes one moment at a time.

This, I believe, is the message of Sefer Bamidbar, in general, and even more so, our parshah. Klall Yisrael, as a nation, became established specifically in a very temporary environment. Our feeling of comfort and assurance should not depend on location or any external factor. Our "home" is with Hashem, regardless of our surroundings. Someone who is in tune with hashgachah can feel alone and at peace with G-D in the middle of Times Square.

The Gemarah (shabbos 31b) regards the dismantling of the Mishkan as soser al m'nas livnos bimkomah - dismantling in order to be rebuilt in its own original place. Whatever the longitude and latitude, the home of the mishkan was "al pi Hashem yachanu", by  the word of G-D they settled.

Perhaps the numbers of Klall Yisrael were accurate for just a moment. Perhaps our nation was in transit. So there is no mitzvah for all time in this sefer. By the word of G-D, NOTHING is "JUST" temporary. The present is invaluable, the moment is priceless.

We are the most purposeful people on earth. A study has shown that the most widely shared unpleasant experience in the world is.....waiting. We have mitzvos to make the most of every moment in our lives. I heard a chassid telling a friend in a doctor's waiting room, "The waiting room was made so that the tehillim would be finished before we see the doctor".

We have no business getting caught up in the future while we lose focus on the importance of the present, no matter how temporary our situation may be.

With this in mind, may Hashem grace us with His love as it says, "Zacharti....Ahavas Klulosayich....Lechtaich Acharai Bamidbar".