Never Abandon Your People
As I often argue, there are really two authors of every text, whether it be revelation or any other form of communication. The reader or listener is just as important to the understanding of a text as the author and the meaning of the text will be determined by both. The reader or listener is important because it is he or she who contextualizes what they read or hear and make it significant for themselves and their audience.
Sefer Bemidbar (Numbers) opens with a census of the nation in the desert and then moves on to a description of the organization of the people by tribes, each in its designated place surrounding the Ohel Moed (Tent of Assembly):
And the Lord spoke to Moshe and Aharon, saying, ‘Every man by his banner (diglo) with standards (b’otot) for his father’s house, shall the children of Israel camp opposite, round the Tent of Meeting they shall camp”. (Numbers 2:1-2)
Each tribe was organized around a flag, a notable and unique symbol of identity and distinctiveness. The idea of a flag symbolizing Jewish distinctiveness apparently struck a chord with the sages living in Eretz Yisrael during the period of the Talmud, who had to grapple with preserving the distinctive identity of their constituents as Jews while living under the physical and social oppression of the Romans.
The following midrash uses verses from Shir Hashirim (Song of Songs) to create an imaginary conversation between the Jewish people and their oppressors (i.e. those who wish to lure Jews from their people and faith):
“Every man with his banner, with standards,” that is what is written: “Who is she who appears [like dawn, fair like the moon, pure like the sun, formidable like banners (k’nidgalot)]” (Song of Songs 6:10). Israel was holy and great with their banners, and all the nations of the world look at them, and wonder, and say: “Who is she who appears like dawn” The nations say to them: “Return, return, the Shulamite” (Song of Songs 7:1); cleave to us, come to us, and we will make you governors, generals, and commanders. “[Return, return] and we will gaze [neḥze] upon you” (Song of Songs 7:1). Neḥze refers to authority… And Israel says: “Why will you gaze at the Shulamite” (Song of Songs 7:1); what greatness are you according us? “Is it perhaps like the dance of the camps?” (Song of Songs 7:1). Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness: “The banner of the camp of Judah” (Numbers 2:3), “the banner of the camp of Reuben” (Numbers 2:10), “the banner of the camp of Dan” (Numbers 2:25), “the banner of the camp of Ephraim” (Numbers 2:18). Can you do that for us? “Why will you gaze at the Shulamite”; “Is it perhaps like the dance of the camps”? Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness, where we would sin and he would pardon us and say to us: “Your camp shall be holy” (Deuteronomy 23:15) … as it is stated: “According to its tribes.” From here we learned that the banners meant greatness and protection for Israel; that is why it is stated: “Each at his banner.” (Adapted from Tanhuma Bemidbar 11)
This midrash seeks to remind its audience that their identity and associations as Jews do not fall short of those around them and that there is no reason to feel insecure or inferior, not in national identity and most definitely not in religious affiliation and belief. God is with them and will not abandon them. His love for them and loyalty to them is steadfast, no matter how flawed or not they may be (and no more or less than any other people)! This significant message should resonate with those who are insecure and suffering from the pernicious and age-old persecution of those who seek their end.
