Parshat Balak6 min read

The Thousand Thousands and the Host Rebbi Could Not Count

One scroll fixes God's armies at a thousand thousands, another swears they cannot be counted, and Rebbi unknots which heaven is true.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Easy Answer That Tasted Like Grief
  2. What Daniel Counted and What He Did Not
  3. The Stars That Are Called One by One and All at Once
  4. The Name a Star Keeps and the Name It Is Sent Under
  5. Why the Sage Trusted the Throne He Had Glimpsed

The verse split the study hall in two. Rebbi read it aloud from the scroll of Daniel, slow, weighing each word. "A thousand thousands were serving Him, and myriad myriads were standing before Him." A number. A vast number, but a number. You could write it down. You could, in principle, reach the end of it.

Then he set that scroll aside and lifted another, and read from the song of Balaam. "Is there any number to His angelic hosts?" The question expected no answer. Or rather it expected one answer only, and that answer was no. None. The host of heaven ran past every reckoning, past the grains of sand and the drops of the sea, out beyond the place where counting itself gave up.

So which scroll lied. That was the knot. One verse fixed the armies of God at a finite muster. The other swore they could never be told. Both were Torah. Both were true. And a thing cannot be both a closed number and an open infinity at once.

The Easy Answer That Tasted Like Grief

A voice from the benches offered the gentle reading. Once, before the exile, the hosts truly were countless. Then Israel sinned, and the Temple fell, and the celestial retinue thinned the way a king's court thins when the kingdom shrinks. The thousand thousands of Daniel were what remained. A diminished heaven, mourning along with the diminished people below.

It was a beautiful answer and it sat in the room like a death. The students felt the weight of it. A heaven that loses angels when a man sins. A sky that empties.

Rebbi would not let it stand. He had heard a different teaching, and he gave it now in the name of Abba bar Yossi, and the whole shape of the problem turned over as he spoke.

What Daniel Counted and What He Did Not

"A thousand thousands," Rebbi said, "is the count of one host. One company. One legion drawn up before the Throne." He let that hang. One legion, a thousand thousand strong, standing in ranks no eye could cross.

And how many such legions were there. That was where the second scroll spoke. "Is there any number to His angelic hosts?" Not to the angels inside a host. To the hosts themselves. Company beyond company beyond company, each one already past mortal counting, and the companies themselves running on without end.

The knot came loose. Daniel had not measured heaven. He had measured a single regiment of it and stopped, the way a man at the shore counts one wave and does not pretend to have counted the sea. Finite and infinite were not fighting. They were stacked. A bounded thousand thousand inside an unbounded throng of thousand thousands. The students breathed out. The sky filled back up.

The Stars That Are Called One by One and All at Once

Rebbi was not finished. He pulled the puzzle down out of the angelic ranks and set it among the stars, because the same contradiction waited there.

One verse said God "counts the number of the stars" and "calls each by name." A shepherd's tally, intimate, one creature at a time, this one Aldebaran, this one by a name only its Maker knew. But another verse said He "brings forth their legions by number" and "calls to all of them by name," the whole army summoned in a single shout, mustered together as one.

One at a time, or all at once. A man cannot do both. Speak two names in the same breath and you have spoken neither. But the Holy One is not a man. He calls every star by its own name and commands the entire host in one utterance, and there is no before and no after in it. Rebbi reminded them how the Name had thundered at Sinai. "And God spoke all of these things," every word of the covenant in one voice. "One thing has God spoken. These two have I heard." A single utterance the human ear must unspool into many, because the ear cannot hold the whole at once. The mouth of heaven does not have that limit.

The Name a Star Keeps and the Name It Is Sent Under

Then Rebbi added a last turn, in the name of Abba Yossi ben Dostai, and it went to the heart of what a name even is up there.

The essential name of a star never changes. What it was called at creation it is called now and will be called at the end. But its working name, the name of its errand, can change with the errand. A star sent on one mission wears one name. Sent on another, another. He pointed to the night an angel came to Manoah and his wife, and the man asked the visitor what to call him, and the answer came back like a sealed door. "Why do you ask my name? It is hidden." Hidden, because the name was the mission, and the mission was not the man's to know. The host of heaven answers to two registers at once. One that holds forever. One that shifts with the sending.

Why the Sage Trusted the Throne He Had Glimpsed

The students wondered how Rebbi spoke of the upper ranks with such certainty, as though he had walked their files himself. He had spent his life close to that throne in another way. He was the one who gathered Israel's law into the Mishnah, and he was the one who, reading the death of Rabbi Chanina ben Teradyon, burned alive with a Torah scroll in his arms, cried out that no scripture held vindications of God's justice like the three that family spoke in the fire. A man who could call a fire just did not flinch at a heaven that was both legion and limitless.

So he closed the scroll of Daniel and the scroll of Balaam together and held them, one in each hand, the bounded and the boundless, and they no longer pulled against each other. A thousand thousands in the nearest rank. Rank past rank past every rank a mouth could name. And over all of it one voice that counts each by name and summons the whole in a single breath, and does not run out, and does not lose one to the dark when a man below falls.


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Sifrei Bamidbar 42:3Sifrei Bamidbar

You're not alone! Our sages grappled with these apparent inconsistencies too.

One verse says, "Is there any number to His angelic hosts?" (Numbers 24:3). It suggests infinity! But then, another verse (Daniel 7:10) states, "A thousand thousands were serving Him, and myriad myriads were standing before Him." A finite number! So, which is it?

One explanation offered is that the number of angels diminished after the exile. Before the exile, the angelic hosts were indeed countless. But after, perhaps as a consequence of the people’s sins, the celestial retinue shrank. A poignant thought, isn't it?

Rebbi, quoting Abba b. Yossi, offers a different take. Maybe "a thousand thousands" refers to one specific host of angels. And how many such hosts are there? Well, that's when we go back to "Is there any number to His angelic hosts?" It's not about individual angels, but rather about the sheer number of groups of angels. Problem solved!

Then, the text moves onto another apparent contradiction, this time concerning the stars. (Psalm 147:4) tells us that God "counts the number of the stars, (which implies that He calls each by name)." Implying a personal connection. Yet, (Isaiah 40:26) says, "He brings forth their legions by number; he calls to all of them by name," suggesting He calls them all together, as one unit. How can both be true?

The text cleverly points out that unlike us mere mortals, God can do it all simultaneously. We can barely manage two names at once! But for the Holy One, Blessed be He, calling each star by name and commanding the entire legion at once? No problem. This reminds us of the revelation at Sinai, where, as we find in Shemot (Exodus 20:1) and (Psalm 62:12), "And God spoke all of these things (in one utterance)," and "One thing has God spoken; these two have I heard." God's power transcends our limitations.

Rebbi, this time in the name of Abba Yossi b. Dostai, adds another layer to the star conundrum. There's no changing of the essential name in that celestial realm. The name a star has now is the same name it will always have. However, its "name," in a functional sense, might change based on its "embassy" or purpose. This is supported by the story in (Judges 13:18), where the angel of the Lord says, "Why do you ask my name? It is hidden." The angel’s identity, perhaps, is tied to its current mission.

Next, we encounter a classic discrepancy in the story of David purchasing the threshing floor. (2 (Samuel 24:2)4) says he bought it "for fifty silver shekels," while (1 (Chronicles 21:2)5) states he gave Arnon "gold shekels weighing six hundred." Was it silver or gold? Fifty or six hundred?

One reconciliation suggests that the six hundred shekels were for the place of the threshing floor itself, while the fifty shekels were specifically for the place of the altar. Another explanation, attributed to Rebbi in the name of Abba Yossi b. Dostai, is that David took fifty shekels from each of the twelve tribes, totaling six hundred. R. Elazar offers yet another perspective, distinguishing between the purchase of the threshing floor's location and the purchase of the cattle, threshing sledges, and gear.

Finally, we have Solomon's stables. (1 Kings 5:6) mentions "forty thousand stables of horses," while (2 (Chronicles 9:2)8) says "four thousand stables of horses." Simple! Four thousand stables, each housing ten horses, for a total of forty thousand horses.

The last contradiction involves the capacity of the mikveh (ritual bath) in the Temple. (1 (Kings 7:2)6) states "Its capacity was two thousand bath measures," while (2 Chronicles 4:5) says "Its capacity was three thousand bath measures." Here, the solution lies in the difference between wet and dry measures. Two thousand in wet measure equals three thousand in dry measure. This distinction is reflected in rabbinic law, where we learn that forty sa'ah in wet measure is equivalent to two kor in dry measure.

What can we take away from all this? These seemingly contradictory verses aren't errors or mistakes. They're invitations. Invitations to delve deeper, to question, to wrestle with the text, and to ultimately arrive at a richer, more nuanced understanding of the Torah's message. It reminds us that sometimes, the truth isn't a simple, straightforward answer, but a complex tapestry woven from multiple perspectives. And that, perhaps, is where the real beauty lies.

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Sifrei Devarim 307:14Sifrei Devarim

The story of Rabbi Chanina ben Teradyon, as told in Sifrei Devarim 307, is a stark and powerful example. It's not an easy story to hear, but it’s a evidence of unwavering belief in the face of unimaginable suffering.

Rabbi Chanina, a revered scholar, was arrested and sentenced to be burned alive, along with his Sefer Torah (Torah scroll). Can you imagine the horror? As the flames approached, they told him of his fate. His response? He recited, "The Rock, perfect is His work" (Deuteronomy 32:4). An affirmation of God's absolute justice and perfection, even in this moment of utter devastation.

The tragedy doesn’t end there. The authorities then turned to his wife, telling her that she too would be executed because of her husband's actions. Her reply echoed his sentiment: "He is a G-d of trust, without wrong" (Deuteronomy 32:4). Again, acknowledging God's trustworthiness and righteousness.

If that wasn't enough, their daughter was told that her fate would be even crueler: she was to be forced into prostitution. Despite this horrific pronouncement, she too found strength in faith, reciting a verse from Jeremiah (32:19): "Great in counsel and mighty in deed, Your eyes are open to all the ways of men to give to a man according to his ways and according to the fruit of his deeds." Even in her despair, she affirmed that God sees all and judges justly.

Rebbi, the redactor of the Mishnah (the earliest code of rabbinic law), reflecting on this story, exclaimed: “How great are these righteous ones, who were presented in the time of their affliction with these three verses of vindication of (G-d's) justice (tzidduk hadin), (the likes of) which are not to be found in all of the writings!” Each family member, faced with their unique and terrible fate, found solace and strength in affirming God's justice, offering a tzidduk hadin, a vindication of God's judgment.

But there's one more layer to this story. A philosopher, witnessing this horrific scene, challenged the consul who had ordered the execution. He said: "Don't let your head swell over having burned the Torah scroll. As soon as you left, it (the Torah) returned to its Father's house." The consul, enraged, decreed that the philosopher would share the same fate as Rabbi Chanina and his family. The philosopher's response? "Glad tidings! Tomorrow, let my portion be with those in the world to come!" He saw his impending death not as a punishment, but as an opportunity to join the righteous in Olam Ha-Ba, the World to Come.

This story is difficult. It forces us to confront profound questions about faith, justice, and suffering. But it also reveals the incredible strength and resilience of the human spirit, the unwavering belief that can sustain us even in the face of unspeakable horror.

It makes you wonder: do we have that kind of faith within us? Could we, in the darkest of times, still find the strength to say, "The Rock, perfect is His work"?

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