פרשה: במדבר · עלייה: ראשון (חסד)

במדבר סיני, in the desert of Sinai, etc. Our sages in Bamidbar Rabbah 1 offer many precious insights about this verse. There remains the question of why G'd did not describe what took place in a more uniform manner. At the beginning G'd first describes the general location of where He communicated with Moses, i.e. in the desert of Sinai, followed by a more specific description, i.e. the Tent of Meeting. When describing the time when this communication took place, however, the Torah first mentioned the day and the month, and only afterwards the year, i.e. the more general description of the time frame when all this took place, i.e. during the second year of the people being in the desert. Logically, the Torah should have first mentioned the year followed by the month and the day of G'd's communication to Moses.

I believe that if we look at the text closely we will see that the Torah follows a thoroughly logical pattern. We have to remember the comment of Shemot Rabbah 45,6 on Exodus 33,21: "there is a place here beside Me," where the meaning of the word "beside" is interpreted as emphasising that the place is secondary to G'd. Were this not so, the Torah would have quoted G'd as saying: "here I am in this place." In other words, the whole concept of space, i.e. מקום, is something secondary as far as G'd is concerned. Once we appreciate this fact, we know that any time the Torah mentions G'd's appearance in a certain place the place mentioned is of minor significance. When the Torah mentions the desert this is really only a detail relative to G'd communicating with Moses out of the אהל מועד, which is the essential message in the verse. The Torah draws our attention to this by first mentioning the day and the month when this occurred before telling us in which year it took place. Further evidence of the miraculous change a place undergoes when G'd honours it with His presence is provided by Bereshit Rabbah 4,4 as well as 5,6 where the Midrash describes the fact that G'd who was able to call into existence the whole universe and fill it with His presence would most certainly be able to speak to the Israelite people from between the staves of the Holy Ark. 600.000 Israelites were able to "squeeze" into the space of 2 cubits between the staves by which the Holy Ark was carried. We normally perceive of small quantities fitting into containers designed to accomodate larger quantities. Such laws of nature may be reversed at G'd's will and this was a condition He made with nature at the time of creation.

שאו את ראש כל עדת בני ישראל, "Count the whole community of Israel, etc." We need to know why the Israelites had to be numbered at this time. Rashi quotes a Midrash according to which G'd ordered the census as soon as He was ready to again allow His Presence to dwell amongst the Israelites (after the sin of the golden calf). This is insufficient to answer our question. If the census had only been an indication of G'd's reconciliation with His people He should have ordered it to take place before the month of Nissan when the Tabernacle was inaugurated, not a month later.

Before investigating the reason for this delay in the census we have to remember that the previous census which is reported in Parshat Pekudey (38,26) gave the number of the male Israelites over the age of twenty as 603,550. This was six months after the sin of the golden calf when the half shekel contributed by each male Israelite over the age of 20 represented his soul's ransom. This number exceeded the number of male Israelites above the age of 20 who left Egypt by (about) 3550 although in the interval during the episode of the golden calf many Israelites had died or had been executed by the Levites because they had participated in the worship of the golden calf. If it had taken only 6 months to replenish their number as reported in Parshat Pekudey, how do we account for the fact that between then and now the number had not increased by even one? Surely a number of Israelites had reached the age of twenty in the interval between the census which is mentioned in Parshat Pekudey and that reported here? It is unlikely that any of these people died during a period they were all busy with performing the commandment to bring their contributions for the Tabernacle.

Our question is reinforced when we consider a comment in Pessikta Zutra according to which the words ויהיו כל הפקודים in Numbers 1,46 are proof that as long as the Israelites were occupied with the work pertaining to the Tabernacle not a single one of them died. This comment seems very far fetched if it is based only on the expression ויהיו, "they remained (alive)." When we look at the numbers presented here we are bound to conclude that more of the people died after the people commenced with the work of the Tabernacle than during the episode of the golden calf!

However, according to our understanding of Shekalim 1,3 the members of the tribe of Levi were included in the count of the people who had contributed a half shekel per person. We may conclude that in our verse the Levites were most certainly not included in the census seeing that the Torah commands that they be counted separately. The question is then resolved quite easily. In fact, the reason the Torah added the apparently redundant comment that the Levites were not included in the sum of the census given here (1,47), was precisely in order to make this point. It emerges that the natural increase of the Israelites between the time the work on the Tabernacle began and the second month of the second year of their wanderings was equivalent to the entire number of Levites who had been counted on the previous occasion. If the Torah had concluded the paragraph ending with verse 47 with the words: "as G'd had commanded them" as it did at the end of the paragraph dealing with the flags in 2,33, I would have concluded that the mention of the Levites not being included in the count was only to show that the Israelites complied with G'd's instructions not to lump them together with the other tribes. The fact that the Torah did not add these words proves that G'd wanted to alert us not to be surprised at the fact that the number of people counted was so small, relatively speaking, and at first glance did not appear to reflect a natural increase in the population of the Jewish people.

The meaning of the words in Pessikta Zutra is abundantly clear. The author wants to justify the totally disproportinate natural increase in the number of male Israelites above twenty during such a short period of time as יום כפור of the first year and the beginning of Iyar of the second year by reminding us that no Israelite died during the period they were busy assembling the materials for the Tabernacle and constructing it. G'd waited with this census until this date so as to ensure that the total number being counted would not be smaller than the number mentioned in Parshat Pekudey. Deuteronomy 4,11 which ascribes the fact that the Israelites are alive as of that date to their having cleaved to G'd provides the basis for the statement by the author of Pessikta Zutra that no one died during the period under discussion.

תפקדו אתם, "you shall number them." The reason the Torah repeats this instruction, something which is contained in the command of "count the people" in verse two, is explained by Yalkut Shimoni on this verse as connected with the jealousy the Gentile nations would display when they became aware that G'd deemed only the Jews worthy of being counted individually. G'd would counter their complaint by inviting them to produce books tracing each family's genealogy. If they were able to do so they too would qualify for a census based on family affiliation as was being conducted amongst the Israelites. This is why G'd employed the expression שאו when He first commanded the Israelites to be counted; He told them that being counted was a form of elevation, promotion, for them as implied in the word שאו, "elevate, uplift!" Subsequently G'd explained in verse three that the males above the age of twenty were so elevated. It follows that the words תפקדו אתם are necessary to describe the actual commandment to count the people.

ואת כל העדה…באחד לחדש, and the entire community, on the first of the second month. The Torah announced that the Israelites assembled on the very day the instructions were issued. This is proof that everyone was equipped with a "book" showing who he was and who his father was. The people did not have to go and look for corroboration of their family status by looking for witnesses, etc. This is what the Torah meant by the word ויתילדו being written next to the words "on the first of the second month."

ויתילדו, "they declared their pedigrees, etc." Rashi comments: "they each brought a book showing their pedigrees and witnesses to their birth in order to prove which tribe they belonged to." Nachmanides does not agree that there was a need for documentation of their status but claims that when each Israelite brought his half shekel he announced who he was and to which tribe he belonged. Moses placed the shekalim of each tribe in a separate box so that he knew how many members each tribe numbered. Perhaps the reason that at this point it had become necessary to produce documentation plus witnesses was to foil the attempt of any bastard who was aware of who his father was and who would produce a book listing his father's prior pedigree claiming to be a member of that tribe based on information provided by his mother.