Parashat B'midbar

By Kaya Stern-Kaufman

Chapter two of B 'midbar describes the arrangement and organization of the Israelite camp in the wilderness. The mishkan, God's tabernacle, is to reside in the center of the camp. It is surrounded by the tribe of Levites to guard and protect it. In the east, with the rising sun, the tribes of Yehudah, Yissachar and Zevulun are to encamp. To the south, in full sun and heat, will settle the tribes of Reuven, Shimon and Gad. To the west in the setting sun, the tribes of Efraim, Menasheh and Binyamin reside. And to the north, in a darker place, the tribes of Dan, Asher and Naftali shall camp. The Torah speaks to us here in the language of geography and orientation. Like a blossoming flower or the image of the planets revolving around the sun, the Israelite camp expresses a truth in spatial form. It is perhaps a model of community that offers lessons to us today.

In the Israelite camp, God's dwelling place resides in the center. It is the heart of the camp; that which is most precious and also most vulnerable. It is guarded but it is also equidistant to everyone. No matter where one may be in the camp, whether in the bright, hot light of the south or in the darker space of the north, each tribe is focused on the one sacred center and everyone is equally near and distant from that center. The Torah teaches us that sacred community begins with God at the center, with equal access for everyone to God and with a shared focus on the divine as the unifying point.

The description of the four directions which surround the mishkan can be understood as metaphors for different perspectives. In the form of a circular encampment, each position holds a valuable perspective. None is more important than the other and together they create a complete and whole community. While the camp remains focused on one point - God at the center - the perspectives, inclinations, gifts and challenges that each brings, are unique and necessary contributions to the whole.

In B'midbar Rabbah an explanation is given as to the spiritual meaning of each direction and why each tribe was assigned to its particular position. The south is associated with the hot fire of passionate action but also with the capacity for teshuvah - repentance after reckless action. Reuven, by virtue of his life story anchors this position. The Midrash goes on to say that the children of Rachel possessed a certain spiritual fortitude to withstand the harshness of the western sun. The west is associated with the spiritual strength to dwell in a space where light is receding, darkness is mounting and yet one remains connected with God's holy presence - the Shekhinah. The north, the place of darkness is associated with the tribe of Dan who, in future days would fall into idolatry. This potential to become lost in the darkness is balanced by the presence of Asher whose territory, in future days would become the major producer of olive oil used in the Menorah in the Holy Temple. Asher's position in the north represents the potential to fill the darkness with a great and abundant light. Finally, in the east, the land of the rising sun, resides Yehudah - the leader. For as the sun leads the day and brings light, so too does a great leader. He is situated right in front of the opening of the Tabernacle.

As individuals we each have occasions throughout our lives in which we travel through these metaphorical directions. Sometimes we dwell for long periods in one place and sometimes we cycle through several spaces. Perhaps we experience moments of great hope and inspiration- times of the rising sun. At such times we feel we are right in front of the opening to God's chamber and it is easy to feel God's presence. This is the gift of the east. So too, do we travel the way of the South - into passionate and sometimes reckless action requiring teshuvah- a return and a repair. At other times we may experience the harshness of the west; rough times that require deep conviction and fortitude to remain rooted in what is our essential truth. And many of us have traveled into the dark night; when all light has seemingly been hidden (tsafon/north/hidden) from us. Yet, even from this place, God is accessible to us. And oftentimes, those journeys to the darkest of places yield, like Asher, the brightest and most enduring light.

The image of the Israelite camp reveals to us that there is a place for everyone in a sacred community. This vision breathes through the generations, through the Jewish people and perhaps even demands that we hold ourselves to the task of creating such a community: a community in which all are respected for their differences and acknowledged for their unique contributions. Each has a place and each place is necessary for the life of the whole. A sacred community expresses the vision: God is at the center of our shared focus and all are equal in relationship to God.

There is much healing work to be done within our own communities. May the wisdom of Torah shine a light on the path toward wholeness, healing and peace.

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Kaya Stern-Kaufman is a rabbinical student at AJR.