This upcoming Shabbat, we will begin reading the Book of Bamidbar – the fourth of the Five Books of the Torah, which narrates the experiences of the Israelites on their journey from Egypt to the Land of Canaan. In rabbinic literature, this book is referred to as Chumash HaPekudim (the Book of Numbers) due to the censuses described at the beginning and end of the book. This is also reflected in its name in Latin (Numeri) and English (Numbers).
The command to conduct the first census was given to Moses with the following words: “Take the sum of all the congregation of the children of Israel... from 20 years of age and up... you shall count them...” (Numbers 1:2-3). Even though in this case translated as “take,” the literal translation of the word se’u, used in the command to take a census is “lift up.” Simply put, as many commentators have noted, “to lift up the head” is a metaphorical expression for conducting a census. However, some sensed an additional implied meaning in this word: “to uplift.”
The command was to count the Israelites and to elevate them – to designate a special status for each person counted. The individual is not just a number within the overall count of the nation; each person has intrinsic value.
Why was Levi not counted?
One tribe was not included in the census. This was the tribe of Levi – the tribe entrusted with the spiritual leadership of the people. Regarding this tribe, it was said to Moses, himself a member of the tribe, to count them separately: “Only the tribe of Levi you shall not number, and you shall not reckon their sum among the children of Israel” (Numbers 1:49). The linguistic deviation in this verse is striking: “you shall not number– and you shall not reckon their sum.” Why this redundancy?
Rabbi Moshe Schreiber (the Chatam Sofer), a leader of Hungarian Jewry in the early 19th century and considered the spiritual father of modern Hungarian Jewry, addressed this linguistic anomaly in his commentary on the Book of Numbers, explaining that the emphasis on the tribe of Levi was not incidental.
As mentioned, the literal meaning of the Hebrew phrase in the verse “lifting up the head” carries a dual meaning – to count and to uplift. The instruction not to “lift up the heads” of the Levites pertains both to the census and to their appropriate stance relative to the people. Indeed, the tribe of Levi consists of teachers, leaders, and priests, but they must be cautious not to feel superior to the people.
Leadership is not synonymous with arrogance. The tribe of Levi should be counted separately, and simultaneously warned not to regard themselves as having superior status. They have a role, a responsibility, and a mission to fulfill, but this does not justify arrogance.
While the role of leadership was exclusively designated for the biblical tribe of Levi, in reality, many of us find ourselves in leadership positions – as teachers, parents, community leaders, or professionals. A superficial understanding of the role of leadership assumes that the leader can know all the answers and have all the solutions. From this perspective, we fail to see the other person, genuinely listen to his/her voice, and create a dynamic of positive influence. Such an attitude can be coercive, but coercion has an expiration date. The child will grow up, the student will graduate, and the employee will find a new job – and then, it is uncertain whether any of our leadership impact will remain.
However, the understanding that a leader is called upon to be in a position of continuous learning, to embrace the perspectives of others around him/her, to value others’ abilities, and to work in genuine partnership is an approach that will have a long-lasting impact. From this perspective, we can instill values and educate meaningfully. Understanding that leadership is a role, not a position of authority, leads to success.
Nearly 2,000 years ago, the great 1st-century sage Rabbi Yochanan ben Zakkai addressed his students preparing for roles of spiritual leadership: “Do you think I am granting you authority? I am giving you servitude!” (Babylonian Talmud, Horayot 10). ■
The writer is rabbi of the Western Wall and Holy Sites.