אֲשֶׁ֨ר עָשָׂ֥ה דָוִ֛ד אֶת־הַיָּשָׁ֖ר בְּעֵינֵ֣י יְהוָ֑ה וְלֹֽא־סָ֞ר מִכֹּ֣ל אֲשֶׁר־צִוָּ֗הוּ כֹּ֚ל יְמֵ֣י חַיָּ֔יו רַ֕ק בִּדְבַ֖ר אוּרִיָּ֥ה הַחִתִּֽי׃
Weil David getan hatte, was recht ist in den Augen des Herrn, und während seines ganzen Lebens nicht gewichen war von allem, was er ihm geboten, außer in der Sache des Hetiters Urija.
Rashi
as all that his father Uzziah the good deeds that his father had done. That is what R. Simeon ben Yohai said in Tractate Sotah (sic. Should be Sukkah 45b): If Abraham would take upon himself all the sins of the generations until his time, I would take upon myself the sins of the generations from Abraham until my time. And if Jotham the son of Uzziah were with me, we would take upon ourselves the sins of all the generations from Abraham until the end of all generations, for in all the kings before him and after him we find sin, except in Jotham. Concerning David it is written, (I Kings 15:5): “Only concerning the matter of Uriah the Hittite”; concerning Solomon it is written, (ibid. 11:4): “His wives turned his heart away”; Rehoboam forsook the Lord’s Torah; Abijah (ibid. 15:3): “went in all his father’s sins”; Asa took silver and gold from the treasuries of the House of the Lord and put the prophet in prison; Jehoshaphat associated with a wicked man (Ahab and his son Ahaziah); Joram killed his brother; Ahaziah’s mother advised him to sin; Joash killed Zechariah and was [later punished by being] sexually molested (Yer. Kid. 1:7); Amaziah prostrated himself before the graven images of Seir; Uzziah entered the Temple to burn incense; Ahaz went in the ways of the kings of Israel and also made monuments for the baalim; Hezekiah became haughty and there was anger upon him, and the sages did not concur with him on three things that he did (Pes. 4:9); Manasseh did evil in the eyes of the Lord; Josiah did not heed the words of prophecy from God; Zedekiah did evil in the eyes of the Lord and did not humble himself before Jeremiah (below 36:12). In Jotham, however, no trace of sin was found. (R. Eliezer the son of Moses told me this.)
Kli Yakar
“Every male by their head-count.” Rashi explains this refers to [counting] by shekels. Many commentators disagree with him, saying that this census was conducted without shekels, and the language of the verse proves this by saying by their head-count. They attempted to explain why specifically the first census was done using shekels, suggesting it was because they needed them for the work of the Tabernacle. But this explanation is forced.
It seems to me that certainly the purpose of the shekels was to protect from the evil eye, which affects things that are counted, but specifically in a census that reveals something new. For example, when one sees 100 gold coins with a poor man who is presumed to have no more, the evil eye has more effect on him than when one sees 1,000 gold coins with a wealthy man who is already established as affluent. Similarly, when Israel left Egypt, they were presumed to be few in number, for 70 souls went down to Egypt and they were further diminished there through oppression, affliction, and the casting of male children into the Nile. Then suddenly, in the first census, they were found to number 600,000 men, not including women and children. Certainly at that time there was reason to be concerned about the evil eye. This was not the case in other censuses, since they were already established as a numerous and mighty people.
This is why King David counted them without half-shekels, for he certainly did not transgress the Torah’s commandment, as Scripture states that he sinned only in the matter of Uriah the Hittite (First Kings 15:5). Rather, the commandment of shekels applied only to the first census, because in that case there was more concern that they might be harmed by the evil eye — both through natural means, as mentioned, and as a punishment, since that census occurred close to the sin of the Golden Calf. Justice would have demanded that many of them fall as punishment for that deed, and when it became known through the census that 600,000 remained, this would be surprising and invite the evil eye, as the sin contributed to this vulnerability. Therefore, they needed atonement for their souls and protection from the evil eye at that time, unlike in all other censuses.
It seems to me that certainly the purpose of the shekels was to protect from the evil eye, which affects things that are counted, but specifically in a census that reveals something new. For example, when one sees 100 gold coins with a poor man who is presumed to have no more, the evil eye has more effect on him than when one sees 1,000 gold coins with a wealthy man who is already established as affluent. Similarly, when Israel left Egypt, they were presumed to be few in number, for 70 souls went down to Egypt and they were further diminished there through oppression, affliction, and the casting of male children into the Nile. Then suddenly, in the first census, they were found to number 600,000 men, not including women and children. Certainly at that time there was reason to be concerned about the evil eye. This was not the case in other censuses, since they were already established as a numerous and mighty people.
This is why King David counted them without half-shekels, for he certainly did not transgress the Torah’s commandment, as Scripture states that he sinned only in the matter of Uriah the Hittite (First Kings 15:5). Rather, the commandment of shekels applied only to the first census, because in that case there was more concern that they might be harmed by the evil eye — both through natural means, as mentioned, and as a punishment, since that census occurred close to the sin of the Golden Calf. Justice would have demanded that many of them fall as punishment for that deed, and when it became known through the census that 600,000 remained, this would be surprising and invite the evil eye, as the sin contributed to this vulnerability. Therefore, they needed atonement for their souls and protection from the evil eye at that time, unlike in all other censuses.
Ramban
AND I WILL WALK AMONG YOU. This means that My conduct with you will be well-known, as when a monarch walks in the midst of his army, supplying them with all their needs.
This then is the way of the simple sense of the words of the covenant, and it is true, for so indeed will He do with them. Now Scripture did not mention here the reward of the existence of the souls in the World of Souls,70This is the world to which the soul of a person goes immediately following the death of the body. At the resurrection, body and soul will be reunited in the World to Come, which is the Olam Haba. and in the World to Come after the resurrection, for their existence [following the death of the body] is a matter of necessity in the way of creation, as I have explained in [the section on] excisions,71Above, 18:29. this form of punishment being the “cutting off” of the guilty ones [from life eternal], and all the other [souls] will continue to exist on account of their fundamental nature inherent in their creation. But by way of the Truth, [the mystic teachings of the Cabala], these blessings [in this section] are also heavenly blessings in matters above, as I have explained.72Above, Verse 11. Thus, And I will give peace in the Land;73Verse 6. and My soul shall not abhor you,72Above, Verse 11. and similarly, and I will walk among you,74Verse 12 before us. allude to the [Divine] attribute which our Rabbis have called Shechinah (the Divine Presence), of [the root found in the expression], And I will set ‘mishkani’ (My dwelling) among you,72Above, Verse 11. and as the Rabbis say:75See Rashi to Deuteronomy 30:3. “The Shechinah (Divine Presence) dwells with Israel.” And in Bereshith Rabbah they have said:76Bereshith Rabbah 19:13. “The Divine Presence was mainly in the lower world.”77That is, even after Adam committed the first sin, the Divine Presence was still mainly in the lower world. With each progressive sin on the part of mankind, this Presence withdrew to the remote heavens, until the patriarchs appeared and gradually brought His Presence back into the lower world. When the Tabernacle was completed and His Glory came to dwell therein, the process of return was completed. Thus the Garden of Eden [i.e., the World of Souls] and the World to Come [after the resurrection] are mentioned here78In the expressions: And I will set My dwelling (Verse 11); and I will give peace in the Land (Verse 6), as hinted to above (Ma’or V’shamesh). to those who know [the way of Truth].
Now these blessings in their perfection will only occur when all Israel do the will of their Father [in heaven], and when [as a result of this] the structure of heaven and earth will be perfect, in accordance with its [original] plan. There are no other blessings in the Torah as perfect as these, which constitute the words of the covenant and the conditions between the Holy One, blessed be He, and us.
Know, [however], that Israel never attained these blessings in their perfection, neither many of them [i.e., as a people] nor as individuals, since their merits were never sufficient for them, just as the Rabbis have said with reference to David’s [captains]:79Moed Katan 16 b. “And he [Adino the Eznite] lifted up his spear against eight hundred, whom he slew at one time.80II Samuel 23:8. But he [David] was troubled about the [remaining] two hundred.81As the verse states, How should one chase a thousand (Deuteronomy 32:30) (Moed Katan 16b). Thereupon a Divine Voice came forth and said to him, Save only in the matter of Uriah the Hittite.”82I Kings 15:5. In other words, because of the affair of Uriah (see II Samuel, Chapter 11) King David did not completely achieve that particular blessing mentioned in the Torah. Therefore you will find our Rabbis of blessed memory speaking of [the fulfillment of] these verses [containing the blessings] in the future [which is yet] to come. [Thus they have said].83Torath Kohanim, Bechukothai 2:2. “This teaches that a child of Israel will in the future stretch forth [his hand into the pupil of an adder’s eye, and remove his gall through his mouth.” Similarly they have said]:84Ibid., 3:3. “The Holy One, blessed be He, will in the future walk about with the righteous in the World to Come.” This is because [these blessings] have not yet been fulfilled, but they will be fulfilled for us at the time of [our] perfection.
This then is the way of the simple sense of the words of the covenant, and it is true, for so indeed will He do with them. Now Scripture did not mention here the reward of the existence of the souls in the World of Souls,70This is the world to which the soul of a person goes immediately following the death of the body. At the resurrection, body and soul will be reunited in the World to Come, which is the Olam Haba. and in the World to Come after the resurrection, for their existence [following the death of the body] is a matter of necessity in the way of creation, as I have explained in [the section on] excisions,71Above, 18:29. this form of punishment being the “cutting off” of the guilty ones [from life eternal], and all the other [souls] will continue to exist on account of their fundamental nature inherent in their creation. But by way of the Truth, [the mystic teachings of the Cabala], these blessings [in this section] are also heavenly blessings in matters above, as I have explained.72Above, Verse 11. Thus, And I will give peace in the Land;73Verse 6. and My soul shall not abhor you,72Above, Verse 11. and similarly, and I will walk among you,74Verse 12 before us. allude to the [Divine] attribute which our Rabbis have called Shechinah (the Divine Presence), of [the root found in the expression], And I will set ‘mishkani’ (My dwelling) among you,72Above, Verse 11. and as the Rabbis say:75See Rashi to Deuteronomy 30:3. “The Shechinah (Divine Presence) dwells with Israel.” And in Bereshith Rabbah they have said:76Bereshith Rabbah 19:13. “The Divine Presence was mainly in the lower world.”77That is, even after Adam committed the first sin, the Divine Presence was still mainly in the lower world. With each progressive sin on the part of mankind, this Presence withdrew to the remote heavens, until the patriarchs appeared and gradually brought His Presence back into the lower world. When the Tabernacle was completed and His Glory came to dwell therein, the process of return was completed. Thus the Garden of Eden [i.e., the World of Souls] and the World to Come [after the resurrection] are mentioned here78In the expressions: And I will set My dwelling (Verse 11); and I will give peace in the Land (Verse 6), as hinted to above (Ma’or V’shamesh). to those who know [the way of Truth].
Now these blessings in their perfection will only occur when all Israel do the will of their Father [in heaven], and when [as a result of this] the structure of heaven and earth will be perfect, in accordance with its [original] plan. There are no other blessings in the Torah as perfect as these, which constitute the words of the covenant and the conditions between the Holy One, blessed be He, and us.
Know, [however], that Israel never attained these blessings in their perfection, neither many of them [i.e., as a people] nor as individuals, since their merits were never sufficient for them, just as the Rabbis have said with reference to David’s [captains]:79Moed Katan 16 b. “And he [Adino the Eznite] lifted up his spear against eight hundred, whom he slew at one time.80II Samuel 23:8. But he [David] was troubled about the [remaining] two hundred.81As the verse states, How should one chase a thousand (Deuteronomy 32:30) (Moed Katan 16b). Thereupon a Divine Voice came forth and said to him, Save only in the matter of Uriah the Hittite.”82I Kings 15:5. In other words, because of the affair of Uriah (see II Samuel, Chapter 11) King David did not completely achieve that particular blessing mentioned in the Torah. Therefore you will find our Rabbis of blessed memory speaking of [the fulfillment of] these verses [containing the blessings] in the future [which is yet] to come. [Thus they have said].83Torath Kohanim, Bechukothai 2:2. “This teaches that a child of Israel will in the future stretch forth [his hand into the pupil of an adder’s eye, and remove his gall through his mouth.” Similarly they have said]:84Ibid., 3:3. “The Holy One, blessed be He, will in the future walk about with the righteous in the World to Come.” This is because [these blessings] have not yet been fulfilled, but they will be fulfilled for us at the time of [our] perfection.