One of the classic debates of biblical interpretation is whether or not the Torah is written in chronological order. Many of us were raised with the view of Rashi that ein mukdam umeuchar baTorah, the Torah is not (necessarily) written in chronological order. There are many thematic reasons why books are not written in chronological order and there is little reason to assume that just because B follows A it means that B happened after A[1]. The Ramban, however, disagrees arguing that unless the Torah tells us otherwise, we are to assume the Torah is written in the exact order that it happened[2].
As we read sefer Bamidbar we notice that the Torah clearly deviates from chronological order. Bamidbar opens with the census of the Jewish people, which takes place on the first day of the second month of the second year from the Exodus. The laws of Pesach Sheni – a second opportunity to bring the Pascal lamb – which appear in chapter nine, are given one month earlier, on the first day of the first month of the second year from the Exodus.
Presumably, the Torah wants the opening of the book – as any book should – to indicate or foreshadow the main theme of the book. As the Netziv explains, the focus of Bamidbar is the transition from the generation of the Exodus to the generation of those who would enter the Land. The two censuses that frame sefer Bamidbar reflect that transition[3]. The chronological opening of the book, that of Pesach Sheni, has little to do with the themes of Bamidbar and would make for a strange opening of the book.
Rashi offers an additional explanation; namely that the Torah opens with the counting of the Jewish people as a demonstration of G-d’s love for them. One counts that which one loves and G-d loves the Jewish people. Rashi makes a similar comment on the opening verse of sefer Shemot, noting that Shemot opens with a listing of the tribes that came to Egypt even though it offers no new information[4]. It is rather an expression of Divine love.
It should not come as a surprise therefore that Rashi makes a similar comment on the opening verse of sefer Vayikra, noting that Vayikra, calling, is a sign of endearment. The obscure beginning of sefer Devarim, a listing of numerous places not near each other where Moshe addressed the Jewish people is, Rashi explains, a way to show honour to them by hinting, but not directly mentioning, the sins the Jewish people committed at those places. Rashi opens his commentary to the Torah, noting that the Torah begins with Creation – and not with actual commandments – in order to teach that the Creator of the world owns all the land and decided to give the Land of Israel to the Jewish people, another sign of divine love.
Yet when we come to chapter nine of Bamidbar, the chronological opening of the book, Rashi notes an alternate reason why the book opens out of chronological order. He explains that the reason the Torah does not open with the story of Pesach sheni is “because it is disparaging to Israel” and we don’t want to start a book on a negative foot.
This is quite an amazing comment[5].
Chapter nine begins by describing the celebration and bringing of the Pesach sacrifice a year to the day from the Exodus. This is something quite beautiful, especially when compared to so much that happened before i.e. the golden calf and what would happen afterwards throughout sefer Bamidbar.
But not all could bring the korban Pesach. Those who had come in contact with death – because they were involved in the great mitzva of honour to the deceased – could not offer the sacrifice, and pleaded with Moshe to be given an opportunity to celebrate Pesach. Moshe was stumped and G-d told him yes, those who cannot bring the Pesach sacrifice on its proper date, the 14th of the 1st month, can bring it on the 14th day of the second month. What a beautiful initiative of the people and what a wonderful opening this would make for Bamidbar – even if it wasn’t the actual beginning of the book.
As suitable as that might have been to open the book, the counting of the people demonstrating G-d’s love is even better. But that is not what Rashi says. Rather, Pesach Sheni cannot be the beginning of the book because this story reflects the “degradation of the people of Israel”. Rashi explains that this was the only time during the 40 years in the desert that the Jewish people actually brought the Pesach offering. Noting the time they did bring it would highlight the many times it was not brought and hence be degrading for the Jewish people.
This answer raises even more questions. Firstly, nowhere does the Torah tell us this was the only year they brought the korban Pesach. The Torah tells us nothing about the 38 years of wandering in the desert. Had Bamidbar opened with Pesach Sheni it is unlikely one would say that Bamidbar begins with Pesach Sheni to teach that they only brought the pascal lamb that year.
Even if that might be the case is such any more disparaging than the opening of sefer Devarim. As Rashi notes that the opening verse of Devarim is meant to remind us of sins of ba’al peor (see Bamidbar 24), the various times the people yearned to go back to Egypt, Korach, the sin of the golden calf and the sin of the spies. Is that not quite disparaging?
Apparently, sefer Bamidbar may not begin by even hinting at sins, as far-fetched as that hint may be[6]. Week after week as we read sefer Bamidbar the Torah not only hints but clearly notes the sins, “the degradation” of the Jewish people. But what can one expect from a bunch of slaves – and even their children? The fact that the Jewish people followed G-d and Moshe to a barren desert and accepted the Torah is amazing and to their eternal credit. It even forms the basis of our pleas on Rosh Hashanah. "I remember for you the affection of your youth, the love of your bridal days, your following Me into the wilderness, in a land not sown” (Yirmiyahu 2:2). Bamidbar is the book that details the great faith of the Jewish people. Faith is not easy and there were many ups and downs but the theme of the book, and hence its opening, must reflect that great faith and G-d’s of our commitment to Him.
On the other hand, the Sefer Devarim is meant to highlight the sins of the Jewish people, lest they repeat them and be denied entry to the Land[7], and that once the people arrive be exiled from the Land. The rebuke is one of love. Out of Divine love we begin softly, only hinting to the sins of the people. As sefer Devarim progresses, Moshe does not hesitate to point out very clearly the sins of the people. This too is done out of love for the people to ensure they and we learn from their past mistakes.
G-d loves the Jewish people despite our many sins. We, created in the image of G-d, can do no less.
[1] Rashi’s oft asked question “lama nismecha”, why is this topic written adjacent to that is based on the supposition that we cannot assume chronological order. After all, if B followed A chronologically there is little reason to ask why they are next to each other.
[2] One of the major areas in which this debate plays out is whether the command to build a Mishkan was given, as it appears in the Torah, before the sin of the golden calf or afterwards. This debate is fundamental to understanding the purpose of the Mishkan. Is it the ideal way to worship G-d, a travelling Har Sinai if you will, as the Ramban explains, or is it a corrective and concession to the needs of the people. After the sin of Golden calf it became clear that the Jewish people needed a tangible way to worship G-d. Such is the position of Rashi.
[3] Carrying this theme to the rest of Chumash would mean that the major theme of sefer Breisheet is recognizing G-d as Creator; sefer Shemot our relationship with Egypt; sefer Vayikra the offering of sacrifices and sefer Devarim Moshe’s parting words to the Jewish people.
[4] A detailed list of those who descended to Egypt is given in chapter 46 of Breisheet.
[5] I do try and explain it below but would love to hear alternate (and better) explanations.
[6] Torah scholars, perhaps the primary intended audience of Rashi’s commentary, would likely note the degradation even if the average person may not. Rashi’s pointing it out ironically, but clearly purposely, ensures that all will know of this additional failing of the Jewish people.
[7] Hence the book opens with Moshe recounting the sin of the spies, the sin that prevented their parents form entering the Land
