Editor's Note: The following is based upon a private conversation between Rebbe u'Mori HaGaon HaRav Shlomo Elimelech Drillman, zt"l and the editor on Thursday 3 Sivan 5752 (6/4/91), based upon the teachings of his rebbe, Rabbeinu u'Moreinu HaGaon HaRav Yosef Dov HaLevi Soloveitchik, zt"l.

In Maseches Megillah (Daf 31b) the Gemara explains that Ezra HaSofer, upon his return to Eretz Yisroel, established the practice of reading the section dealing with Berachos and Klallos from Parshas Bechukosai prior to Chag HaShavuos and the Berachos and Klallos found in Parshas Ki Savo before Rosh Hashana. Tosafos in Megillah is bothered by the fact that it our custom Bamidbar prior to Shavuos and Parshas Nitzavim prior to Rosh Hashana, a clear contradiction to the practice established by Ezra. According to Tosafos, Chazal wanting to distinguish between the festive atmosphere of Yom Tov and the sobering message of the Tochacha ruled that there should be a week between the readings of the Tochacha and the observance of the Yomim Tovim.

HaRav Drillman inquired as to the nature of the connection between Parshas Bamidbar and Shavuos. Based upon Ezra's edict it would appear that there is something about Parshas Bamidbar that connects the parsha to Chag HaShavuos and the giving of the Torah at Har Sinai. Yet what is the connection?

Parshas Bamidbar's main focus, both structurally and halachically is the description of the setup of Klal Yisroel in the wilderness based upon various issues of Kedushah. One can view the positions taken by the various Shevotim as concentric circles ending with the Machane HaShechinah, which included the Kodesh HaKedoshim and the Mishkan at the center of the camp, encompassed by the Machane Levi'im which in turn is encompassed by the Machane Yisroel.

The Rambam in Hilchos Beis HaBechirah (7:11) describes these three camps, the Machenos HaShechinah, HaLevi'im, and Yisroel, as the blueprint to be used when establishing setup employed in later years around the Batei Mikdosh, both past and "l'doros" (in the future). According to the Rambam, the Machane Shechina encompasses the Mikdosh and the Kodesh HaKedoshim, the Machane Leviya includes Har HaBayis and the Machane Yisroel refers to the rest of Yerushalayim.

HaRav Drillman related that The Rav, zt"l, explained that the Rambam is emphasizing the concept of Machane especially as it relates to l'doros, to the future. Yerushalayim, which is unlike all other cities due to its special status and Kedushah, obtains that same kedushah from its position within the borders of Machane Yisrael as a continuation of the concept of the Machaneh Yisroel. This is exactly the same level of Kedushah that was granted to the area of the Machane Yisroel in the wilderness. The same idea holds true for the Har HaBayis and the Mikdosh itself as being continuation of the Kedushas Machane Leviya and the Machane HaShechina. It is the aspect of Machane that defines and establishes the Kedushah of these 3 places. Without the perpetuity of the concept of Machane there would be no Kedushas Mikdosh. The Rav derived this from the language used by the Rambam, for example the Rambam does not say that Yerushalayim has similar sanctification to that of Machane Yisrael in the desert. Instead he says that the Machane concept is perpetual.

However, we are still left with a question: What is the nature of this concept of a perpetual Machaneh. The machenos in the Midbar only maintained their positions in the wilderness on a temporary basis, moving from one place to the next. What one day was an area that held the highest levels of kedushah to the presence of the Mishkan could and often was, merely another piece of the wilderness. HaRav Drillman taught that The Rav explained that the central Machane, Machane HaShechina was the source of the Kedushah which emanated from the center of the camp to the surrounding Machanos. The Machane Leviya, in turn, was closest to the Machane HaShechina, and therefore had a level of Kedushah that was greater than that of the Machane Yisroel, which was further removed from the Kodesh HaKedoshim. The application of kedushah from these first Machenos extended to the Beis HaMikdosh.

Now that we have examined the main elements of Bamidbar we can examine the question of what is the connection of the Parshah to Chag HaShavuos? HaRav Drillman cited The Rav as explaining that at the time of Matan Torah, Har Sinai achieved the status of Mikdosh. In fact, Har Sinai was, in actuality, the first Makom Mikdosh for Klal Yisrael. Additionally, just as there were three levels of Kedushah, varying in degree, at the Mishkan and the Makom HaMikdosh in Yerushalayim, there were three distinct areas at Har Sinai - the top of the mountain where Moshe Rabbeinu received the Torah from HKB"H had the status of the Machane HaShechina. Further down the mountain, where Aharon HaKohein waited with the elders of Klal Yisroel had the status of the Machane Leviya. Finally, the third area of Matan Torah, the area surrounding the mountain where Klal Yisroel waited had the status of Machane Yisrael. Before Matan Torah began, as part of the preparations that were made, Moshe Rabbeinu was instructed by HKB"H to demarcate the three separate mechitzos that would separate the three machenos. Therefore, just as prior to the actual day of Matan Torah Klal Yisroel was separated into three machenos, so too, prior to the day set aside to commemorate Matan Torah we read Parshas Bamidbar in order to prepare ourselves for the coming Chag.

HaRav Drillman, in the name of The Rav, pointed out another connection between the Mikdosh and the Kedushas HaMachanos. Chazal ask the following question: if the Mishkan was a portable structure and was disassembled in order to facilitate travel, which means that during the time of actual travel there was no Mikdosh extant, how was the Kedushah of the Lechem HaPanim maintained since without a Mikdosh there could be no Lechem Hyponym? The Gemara answers that Kedushas HaMikdosh remains in effect even though the physical structure of the Mishkan was not assembled. Each of the four groupings of the people surrounding the Machane Leviya and the disassembled Mishkan that made up the Machane Shechina retained their respective Kedushos during their travels. This, however, is different than the Kedushah which is associated with the Beis HaMikdosh, which has an added element of Kedushas HaMakom associated with the Har HaBayis.

HaRav Drillman stated that it this concept of a "transient Mikdosh" , a Mikdosh with no fixed place, such as that described in Parshas Bamidbar that has been essential to the survival of Klal Yisroel during so many years of Galus without a Beis HaMikdosh. Though we no longer have a Beis HaMikdosh that we can see and enter and thereby enhance our relationship with HKB"H, we have not, B"H, lost the Kedushas HaMachane associated with the Mishkan. This concept is especially interesting when we examine the Bris Avos that obligated Bnei Yisrael to keep the Mitzvos in return for being given Eretz Yisrael. Interestingly, the Bris that was made between the Ribbono Shel Olam and Klal Yisroel at Sinai was different in that there was no dependency on Eretz Yisrael integral to the covenant. The acceptance of the Torah at Har Sinai by Klal Yisroel was an agreement to keep the Mitzvos no matter where we may physically reside at any given moment.

This is the meaning of "v'atem tihiyu li mamleches kohanim v'goy kadosh... ki li kol Ha'Aretz". HKB"H tells Klal Yisrael that the Kedushas HaMachane can be found anywhere the Jew may find himself.

Bamidbar 1: 45-46 - All the numbers of Bnei Yisroel according to the house of their fathers, from twenty years and above, all who go forth into the army of Israel. All their numbers were six hundred and three thousand five hundred and fifty.

HaRav Drillman continued by examining the Ramban who asks on the above referenced passuk "what was the purpose of Moshe Rabbeinu counting Klal Yisrael at this time"? The Ramban offers two explanations. The first explanation is that the Torah is constantly showing the kindness of HKB"H in how He took a small tribe of people and transformed them into a great nation. In order for Klal Yisroel to recognize the Chasdi Hashem, and to demonstrate our appreciativeness, Moshe Rabbeinu counts his people. The second explanation offered by the Ramban is that it was important for each Jew to pass before Moshe and Aharon so that they should be granted "Zechus v'Chaim", merit and life, through Moshe and Aharon praying for them and that they would be blessed and would continue to grow in population and strength through the giving of the Shekalim which were meant to act as the "Kapparah" or ransom, for each member of the nation.

This Ramban requires further study. According to The Rav there are two goals associated with the act of counting. The first is to simply attain the knowledge of the total quantity of an item. For example, if one wishes to know how much money he has in his pocket he will count the money, but without regard for the number of bills versus coinage. This is because the individual has no interest in the individual coins or bills but rather the knowledge of how much money he has in total. The second type of counting is completely opposite in nature and occurs in a case where one desires to demonstrate affection for each individual item that is counted. In this scenario the ultimate goal is not merely to arrive at a total number but to recognize and cherish each individual, and not to be concerned with the total number. This leads us to a question of practicality. How was it possible for Moshe to know each individual? Were there not a huge number of people, including 600,000 men above the age of 20? How is it possible that Moshe Rabbeinu would know not only all of his warriors but their families as well?

When Bnei Yisrael made the Eigel HaZahav, HKB"H tells Moshe to go down because his people have sinned. Moshe responds "Lama yechere apecha b'amecha", why should You become angry with Your nation. Moshe is in essence saying that these are not his people, that he is not responsible for these actions, because he does not know each and every person individually. These are HKB"H's people, as He knows everyone. However, following the breaking of the Luchos Rishonos, Moshe Rabbeinu was transformed from a Shaliach l'Holacha, an agent of the sender, delivering HKB"H's message to the people, into Rabban Shel Yisrael, the teacher of Israel, who is responsible for transmitting the Torah She'b'al Peh, now separated from Torah She'bi'chsav. A simple messenger need not know each and every person who is the target of the message as it is sufficient that the originator of the message knows each one. Once Moshe became Rabban Shel Yisrael he had to learn about the life of each of his students as a rebbe must know his students. Moshe could no longer say "Lama yechere apecha b'amecha" as they were now his people, each and every one of them, and he bore the responsibility for their welfare.

This is the meaning of the Ramban means when he says that each person would pass before Moshe, the Adon HaNevi'im, and Aharon HaKohein. The people were counted by going from house to house and in the process learning about each family, how they lived, their problems and triumphs. The Gemara in Maseches Berachos (Daf 28a) notes that a leader must know his charges, his people. An example of this is the rebuke given to Rabban Gamliel who had expressed shock upon seeing the ignoble living conditions of Rabbi Yehoshuah. As the leader of his generation it was incumbent upon Rabban Gamliel to learn about the lives of his people and students. Only through such understanding could Moshe and Aharon, or any other leader, truly be capable of praying for, and interceding, on behalf of his people.