The count for shevet Menashe was about thirty-two thousand men. There is no doubt that every census was determined by Hashem. Consequently, there must have been a reason that the number thirty-two played such a prominent role in Menashes’ census. Horav Chaim Pardes, Shlita, expounds on the significance of the number thirty-two through the perspective of Chazal. The Talmud Yevamos 62b states that Rabbi Akiva’s twenty four thousand students died during the period between Pesach and Shavuous because they were not accustomed to showing proper kavod, honor/esteem, one for another. The Maharal M’Prague makes a profound statement in regard to the time frame of their death. On the thirty-third day of the Omar, Lag B’omar, the Heavenly decree that they should die ceased. What is the implication of this brief cessation in their tragic demise? He explains that they died because of laxity in observing proper kavod, which in the Hebrew language,sucf, is the gimatriya, numerical equivalent of thirty-two. Hence, they perished during a thirty-two day period! The Talmud states that they died during the entire period between Pesach and Shavous. However, the decree ended on the thirty second day of the period. After that no one else became ill; only those who were already ill died after the thirty second day.
To explain this idea further, Horav Pardes cites Maharal in his commentary on Meseches Avos 4:1, where the Mishnah says: “Who is honorable? – He who honors his fellow man.” Maharal explains that just because others give honor to an individual, it does not necessarily make him honorable. Plaudits given by others do not imbue one with honor. These are only superficial expressions, which do not become ingrained in the person. It does not change the person in any way. It does not create an honorable person from one who previously was not a man of distinction. On the other hand, when one demonstrates whom he considers honorable, when one gives honor to others, he takes an active role. In other words when one dispenses kavod he shows that he is a mechubad, honorable person.
One who receives kavod is dependent on others. He does not himself necessarily possess kavod. Hashem is referred to as Melech Hakavod, the King of Honor. Hashem reveres those that fear Him. Since He is cholek kavod, dispenses kavod, He is a mechubad. The same idea can be noted further in Mishnah 7 where the Tanna says, “Whoever honors the Torah will himself be honored by people.” Maharal explains that Torah is kavod, it is the essense of honor and reverence. One who connects with Torah by honoring it, studying it, and observing its commandments, will receive the reciprocal reward that his entire person will be honored by those around him. Interestingly, one is not deemed honorable simply by studying or observing Torah. Only by honoring Torah, does one become honorable.
What is inferred from Chazal, as seen through the interpretation of Maharal, is that one who attaches himself to honor, who sees to it that others receive the respect they deserve, will himself be honored. One who represents the opposite of kavod, who profanes kavod haTorah, denigrates the honor due the Torah and its disseminators, is not and will not be honorable. Kavod is determined by one’s attachment to Torah via the honor he accords to it. Consequently, one who does not exhibit the proper kavod haTorah is himself no longer an honorable person. Rabbi Akiva’s talmidim, students, died during a period of thirty two days equivalent to the Hebrew word kavod, for they did not reflect the proper kavod one accords a Torah scholar. Not giving kavod is tantamount to denigrating a talmid chacham. This sin, in accordance to their lofty level of spiritual devotion was considered grave enough to warrant such severe punishment.
The unique census of the members of Menashe’s tribe, Horav Pardes suggests, may be attributed to Menashe’s nature. Menashe was the bechor, the elder of Yosefs’ two sons. He was Yosefs’ honor, hope and source of confidence in the dark Galus of Egypt. He represented Yosef’s kavod in Egypt. The number of men in his tribe reflected this unique status.
Applying the initial idea that Menashe symbolized kavod, we suggest another reason for his tribes’ number. Menashe, although being the elder brother, deferred to Efraim out of respect for his scholarly status. Rather than become upset when his grandfather, Yaakov, gave precedence to Efraim, his younger brother, he wholeheartedly accepted the “demotion” and gave kavod to Efraim. His ability to give kavod where it was due is recognized by the unique census of his tribe.
