By Rabbi Moshe Pogrow
Whenever there is a census, the things that are counted fall under one idea, and each thing counted is considered a bearer of that concept. In the counting of Bnei Yisrael, those who are counted are all those in whom the concept of “Bnei Yisrael” is embodied.
The moment someone is counted among pekudei Bnei Yisrael, he learns to value himself as a ben Yisrael. This awakens in him a sense of self-worth, and he sees himself as the embodiment of his nation. At that moment, he must learn an important lesson: not by his mere existence does his life have meaning and value, and not through his enjoyment of life does he become an integral part of the nation. The mere fact of his being does not entitle him to anything. Only one who contributes is counted; only one who gives of himself as required gains a rightful place in the community. Only one who makes his contribution is entitled to be counted among the numbers of the Children of Israel. The moment he seeks to be counted without giving back, claiming the right to live for himself without contributing—at that moment, he forfeits his right to exist.
Birkas Hamazon: A Time to Endure
Historically, the bracha of Racheim has been adapted to the conditions of that particular time period. Under the rule of David Hamelech, it was a prayer for Hashem to bless klal Yisrael and Yerushalayim. Under Shlomo, “al habayis hagadol vehakadosh” was added, as well as a tefillah that malchus Beis David endure. This explains the order of the requests at the beginning of the bracha: for klal Yisrael, Tzion, Beis David, and the Beis Hamikdash. Later, in galus, these tefillos for endurance were changed to tefillos that they be restored.
Adapted from World of Prayer by Rabbi Elie Munk
But where is the man whose contribution is enough to meet his obligation so completely that he can stake a claim to his own existence? Where is the man with no imperfections, who does not require atonement? Where is the man who would dare be counted without it?
So when the time comes to count, we do not count each person by the amount that he actually does for the common good, but by the symbolic expression of what he knows is his duty. Thus is each man over al hapikudim, passing into the ranks of the counted.
There is no greater distinction and no greater joy than to be among the pikudei Hashem, counted by G-d for the sake of His Name and remembered before Him, even for a fleeting moment of a transitory existence, even living in the humblest conditions. Only one who resolves to do the whole of his duty will pass from the nondescript crowd of self-seekers into the ennobled circle of those counted before Hashem, and attain the joyful awareness that he is now among those whom G-d numbers as His own.
But the contribution required of each person is just a machatzis hashekel, one half-shekel. Objectively, not even the most complete and perfect contribution of any one individual can accomplish all the work that must be done. The input of any individual is only a fragment; in order to produce the whole, everyone else must put in an equally devoted effort. Lo alecha hamelacha ligmor; no one man is asked to do it all, only to play his part.
Based on the commentary of Rav Shamshon Raphael Hirsch zt”l on Chumash, with permission from the publisher.
