Commentaire sur L’Exode 30:12

כי תשא This has the meaning of obtaining: WHEN THOU TAKEST [THE SUM], (not of “lifting up” as in Genesis 40:13); as the Targum has it, תקבל. The sense is: when you wish to obtain the sum total of their number — to know how many they are — do not take their census by their polls but each of them shall give half a shekel, and you shall count these, and so ascertain their number.

The Holy One, blessed be He, commanded Moses that when he takes a census of the children of Israel, they should each give a soul’s ransom — half a shekel; and He further told him, And thou shalt take the atonement-money¹Verse 16. mentioned, and shalt give it for the service of the Tent of Meeting.¹Verse 16. From this Moses would understand that he was to count them now. And so indeed he did, as Scripture says, And the silver of them that were numbered of the congregation was a hundred talents etc.²Further, 38:25. It was thus not necessary to state at length, “and now you should take their census and give the silver for the service of the Tent of Meeting,” for it is self-understood that he should count them now. The reason that He generalized the commandment — saying “when you will take their census you should do it in the prescribed way” — is in order to include in this general principle any time when a census was decided upon.
It appears to me that now [at this census, Moses] did not have to come to the people’s tents and count them, as he did in the census spoken of in the Book of Numbers,³In connection with that census the Midrash says specifically that when the enumeration of the Levites was taken “Moses went and stationed himself at the entrance of each tent etc.” (Tanchuma Bamidbar, 16). Ramban is here suggesting that the same was done with the other tribes as well. but he did it as our Rabbis have said through the [half] shekels they brought for the sacrifices; for he commanded them that all who know themselves to be from twenty years old and upward⁴Verse 14. should give that sum, and they brought him the ransom as a voluntary offering together with all the other voluntary offerings every morning.⁵Further, 36:3. That is why He said only, And thou shalt take the atonement-money,¹Verse 16. that is to say, “Behold, I have commanded you that when you count them they shall give their ransom, and now they will voluntarily give it and you should appoint it for the service of the Tent of Meeting.”¹Verse 16. This is the reason why it was not necessary now that Aaron and the princes [of the tribes] be present with Moses [at the taking of the half-shekels, as was required in the census spoken of in the Book of Numbers⁶Numbers 1:3-4.]. Do not object on account of the verse, This they shall give, every one that passeth among them that are numbered⁷Verse 13. [from which you might think that here too, Moses actually counted the people], for the meaning thereof is “those that are eligible to pass.”
Now because it has not been explained here whether this is a commandment binding for all time or only for that particular period of when Moses was in the wilderness, David erred and counted the people without shekels, and on account of this a plague broke out amongst them.⁸II Samuel 24:1-15. He confessed about this [sin], as it is said, And David said unto G-d, I have sinned greatly, in that I have done this thing.⁹I Chronicles 21:8.
Our Rabbis have derived¹⁰Yerushalmi Shekalim I, 1. from the many expressions [of “offering”] mentioned here,¹¹Half a shekel for an offering to the Eternal (Verse 13); he shall give the offering of the Eternal (Verse 14); when they give the offering of the Eternal (Verse 15). [an indication] that there were three [separate] offerings.¹²One was for the making of the sockets of the Tabernacle (further 38:26-27). The second was after the erection of the Tabernacle and the money was used for purchasing the public sacrifices. Both of these offerings were compulsory, each person giving a half-shekel. The third was voluntary and was used for the building of the Tabernacle. See also further on in the text. And so it appears from what Scripture says, [And the king called for Jehoiada the chief, and said unto him:] ‘Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the tax of Moses the servant of the Eternal, and of the congregation of Israel, for the Tent of Testimony?’¹³II Chronicles 24:6. From this it would appear that the tax of Moses was enjoined for all time — and that it was to be brought for the repair of the Temple even though no census was to be taken. Likewise the offering for [buying the public] sacrifices [was enjoined for all time] as the Sages have said, and it is so written [of Ezra and Nehemiah]: Also we made ordinances for us to charge ourselves yearly with the third part of a shekel for the service of the house of our G-d; for the showbread, and for the continual meal-offering and for the continual burnt-offering, of the Sabbaths, of the New Moons, for the appointed reasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our G-d.¹⁴Nehemiah 10:33-34. Here it is clearly stated that they used to bring shekels every year for the sacrifices and for the Temple repair. Scripture states that the levy was the third part of a shekel [whereas here it is stated that it is to be half a shekel]; this was because in the days of Ezra they added to the value of a shekel, so that the third of a shekel was then ten gerahs [the equivalent of a half a shekel in the days of Moses].¹⁵The shekel is twenty gerahs (Verse 13). In the days of Ezra a shekel was worth thirty gerahs; hence a third was ten gerahs.
In Tractate Shekalim we are taught:¹⁶Shekalim 2:4. “When Israel came up from [the Babylonian] exile they used to pay the [half-] shekel in darics [a Persian silver coin, each one giving one daric, as will be explained further]. Then they changed, and paid it in s’laim [each one giving one sela]. Again they changed and paid the shekel in tibin [each one giving one tiba], and they finally sought to pay it in denars [but these were not accepted of them].” The meaning of this Mishnah is as follows: When Israel came up from the exile and large funds were needed for the Temple repair, they paid the shekel in darics, which were larger than the s’laim, each one giving one daric. Then they changed and began paying in whole s’laim [each one giving one sela — since there was a decrease in the needs of the Temple repair]. Again they changed it to tibin — in the Yerushalmi¹⁷Yerushalmi ibid. it is explained that a tiba is half a sela.¹⁸A sela was the exact equivalent of the shekel that was in the days of Moses. Hence a tiba which is half a sela is the same as the half-shekel which the Torah commanded to be given by each Israelite. When they sought to pay it in denars [each one giving one denar]¹⁹There are four denars to a shekel [or sela]. Hence to give one denar only would be half of a half-shekel, and as will be explained further on that less than a half-shekel cannot be given. they did not accept it of them, for although the public can increase the levy to more than half a sela, provided only that everyone pays alike, as we have been taught in the Mishnah of Tractate Shekalim,¹⁶Shekalim 2:4. yet no one is permitted to decrease it and give less than half of a sela, be it one person or many people, for “the ransom of a soul” is not less than that [i.e. a half-sela], as it is written, This they shall give etc.⁷Verse 13. In the Yerushalmi¹⁷Yerushalmi ibid. the Rabbis have said with reference to what is written [that in the days of Ezra and Nehemiah they ordained that each one is to give] the third part of a shekel,¹⁴Nehemiah 10:33-34. “from here you learn that a person is responsible for shekels three times a year.²⁰According to the Yerushalmi the meaning of the verse (Nehemiah 10:33) is thus as follows: “we made ordinances for us to charge ourselves each third part of the year with the shekel mentioned in the Torah.” For by law of the Torah they were enjoined to give it only once; but because the needs for the Temple repair were so great [as explained above], they took it voluntarily upon themselves to donate it three times a year. Since three s’laim [or shekels of the Torah] make one daric, it is now clear why the Mishnah quoted above states that when Israel came up from the exile they paid the shekel in darics, and as Ramban clearly states, “each one giving a daric” which was equivalent to three shekels of the Torah. From here you also learn that we must not impose on the public more than three times a year” [for the Temple treasury].
Now Rashi wrote: “there are three offerings hinted at here¹¹Half a shekel for an offering to the Eternal (Verse 13); he shall give the offering of the Eternal (Verse 14); when they give the offering of the Eternal (Verse 15). — one was for the making of the sockets, for Moses counted them when they began to contribute towards the building of the Tabernacle after the Day of Atonement in the first year [of the exodus], — each one giving half of a shekel, and the total amounting to a hundred talents, as it is said, And the silver of them that were numbered was a hundred talents etc.²¹Further, 38:25. The second [offering] was also levied through a census, for he counted them after the Tabernacle was erected, this being the census referred to in the Book of Numbers: on the first day of the second month in the second year,²²Numbers 1:1. each one giving a half-shekel for purchasing the public sacrifices. And if you ask: How is it possible that on both of these occasions the number of Israelites was exactly the same — 603,550?²³Further, 38:26. Numbers 1:46. Were these two censuses not taken in two [different] years;²⁴The first census was taken in the month of Tishri [after the Day of Atonement in the first year of the exodus]. The second census — on the first day of Iyar — was seven months later. But since we calculated the beginning of a new year [in the count after the exodus] with Nisan, the second census was therefore in the second year. Thus the two censuses were in two years! thus it is impossible that there were no people aged nineteen at the time of the first census, [who accordingly were not counted], who became twenty years old [by the time the second census was taken, and thus must have added to the total]! The reply to this question is as follows: As far as the years of people’s ages are concerned, the two censuses were taken in one year, but counting from the exodus from Egypt, they were held in two years. For when we count from the exodus from Egypt, we calculate from Nisan, but when we count the years of man’s ages we count according to the era of the creation of the world, which begins with Tishri. In that way, the two censuses were in one year: the first census was in Tishri after the Day of Atonement, when the Holy One, blessed be He, became reconciled to Israel and they were commanded about the construction of the Tabernacle, and the second census took place [in the same year] on the first day of Iyar.” All these are the Rabbi’s words.
But I wonder! How is it possible that the number of deaths amongst such a great assemblage of people in a period of half a year did not run to the hundreds and thousands! For according to the words of the Rabbi [Rashi], they remained for about seven months [from about the middle of Tishri to the beginning of Iyar] without one fatality, and yet it is written, But there were certain men, who were unclean by the dead body of a man.²⁵Numbers 9:6. This happened in Nisan in the second year after the exodus. Thus it is clear that before the month of Iyar when the second census took place, there was at least one death in the camp. I have also another difficulty: The years of men’s ages are not counted according to the era of the creation of the world which begins with Tishri, but are counted in astronomical years beginning with the day of one’s birth. It is for this reason that it says with reference to the people counted, that they are to be from twenty years old and upward,²⁶Ibid., 1:3. meaning that they are to be a full twenty years old. Similarly, all countings of the Torah with respect to people’s ages are calculated in astronomical years, just as the Rabbis have said in Tractate Arakhin:²⁷Arakhin 18b. “The ‘year’ mentioned in connection with the hallowed offerings,²⁸Such as a he-lamb of the first year (Leviticus 12:6). and dwelling-houses in a walled city,²⁹If sold, these houses can be redeemed within the space of a full year (Leviticus 25:30). the two ‘years’ mentioned in connection with a field which is the owner’s by inheritance [which, if sold, he may not redeem until after two years],³⁰Leviticus 25:15, and Arakhin 29b. the six ‘years’ mentioned in connection with a Hebrew servant,³¹Above, 21:2. a son and daughter [explained further on], are all reckoned in astronomical years. Whence do we know this of the hallowed offerings? Scripture says, keves ben shnatho²⁸Such as a he-lamb of the first year (Leviticus 12:6). [literally: “a lamb of his year”] — his year, and not the year counted according to the era of the creation of the world etc.” Then [the Gemara] explains there: “In connection with what law does this principle affect ‘the son and daughter’ [mentioned above] ? Said Rav Gidal, It is in connection with Valuations.”³²If a person vows to give to the Sanctuary his “Valuation,” the sum is fixed by the Torah on the basis of years for a male and for a female (Leviticus 27:1-7). These years then are not counted according to the era of the creation of the world, but are calculated astronomically. And the reason for this is because [in the case of Valuations] it says, and upward,³³Leviticus 27:7: And if it be from sixty years old and upward… and in all censuses of the wilderness it is also written and upward.³⁴Numbers 1:3: from twenty years old and upward. Similarly, ibid., 26:2. The calculation of years in the census taken in the wilderness was thus alike in every respect to the calculation in the Valuations, as the Rabbis have said in [Tractate] Baba Bathra:³⁵Baba Bathra 121b. “The analogy is established on the basis of the identical phrase and upward [which is stated in the censuses taken in the wilderness, and its precise meaning is] derived from that mentioned in the law of Valuations.” And if so, all people born between Tishri and Iyar completed an astronomical year in the interim, thus between the two censuses there was bound to be a great number of people added to the total! But it would be more correct if we were to say that it so happened that the Israelites at the time of the first census [in Tishri] were 603,550 people, and in the following seven months many of them died, as is natural, and those who were twenty years old completed their twentieth year between Tishri and Iyar, and it so happened³⁶By way of miracle (L’vush Ha’orah). that their number corresponded exactly to that of those who died.
In my opinion, however, these identical numbers [of the two censuses] present no difficulty at all. For in the first census the tribe of Levi was counted together with the other tribes, since they had not yet been selected and were therefore not separated from the people, but at the second census Moses was told, Only thou shalt not number the tribe of Levi, and neither take the sum of them among the children of Israel.³⁷Numbers 1:49. Now the number of those whose twentieth year was completed between the two censuses was close to twenty thousand³⁸In the separate count that was taken of the Levites they numbered twenty-two thousand (ibid., 3:39). But since they were numbered from the age of a month upward, Ramban rightly assumes that the Levites who were twenty years old and upward were “approximate to twenty thousand.” Their numbers [not included in the figures of the second census], were made up by those Israelites who completed their twentieth year between the two censuses. [thus making up for the tribe of Levi which was not counted in the second general census]. This is clearly established [that the tribe of Levi was counted in the first census]. For since Scripture found it necessary to say at the second census, Only thou shalt not number the tribe of Levi, and neither take the sum of them,³⁷Numbers 1:49. it is proof that until then they were counted with the other tribes of Israel; and only now was the tribe of Levi selected and numbered by itself, in order to become “the legion of the King.”³⁹Numbers 1:49, Rashi. Now when Israel left Egypt they were ‘about’ six hundred thousand ‘g’varim’ (men) on foot⁴⁰Above, 12:37. — not “six hundred thousand;” of these there died a number of people corresponding to the number of young men whose twentieth year was completed [in the next six months between the exodus, which was in the middle of Nisan, and the first census which was taken in the middle of Tishri, when the number was 603,550]. Perhaps the term g’varim⁴⁰Above, 12:37. does not denote men of twenty years of age, but all those who had reached puberty — including all those from thirteen years old upwards — and that term [g’varim] is only used in order to exclude women and children, as it says, beside little ones.⁴⁰Above, 12:37.
It also appears to me that of the three offerings here alluded to, the one designed for purchasing the public sacrifices is not the one taken through a census and mentioned in the Book of Numbers, as the Rabbi [Rashi] said, for there it is said, Only thou shalt not count the tribe of Levi,³⁷Numbers 1:49. and all the Sages agree that the Levites too were liable to give the shekels for the sacrifices; and in accordance with the words of the Sages, even the priests had to give it,⁴¹Shekalim 1:4. and such is the established law as is explained in Tractate Shekalim.⁴¹Shekalim 1:4. Moreover, the duty of giving the [half-] shekel for the sacrifices was not dependent upon a man being twenty years old or more, [as is mentioned in the case of the second census], but as soon as he could produce two [bottom] hairs he became liable to give the shekel. It is so clearly stated there [in Tractate Shekalim].⁴²Ibid., 1:3. See also my Hebrew commentary p. 491. Rather, Scripture commanded that they bring for the work of the Tabernacle an offering of a half-shekel, every one that passeth among them that are numbered, from twenty years old and upward,⁴Verse 14. and it hinted: The rich shall not give more, and the poor shall not give less, than the half-shekel… to make atonement for your soul,⁴³Verse 15. for all who need atonement — that is, all who have reached the stage of being obligated to observe the commandments [which is at thirteen years and a day, corresponding to the period of puberty], shall being one half-shekel for the sacrifices [in addition to the half-shekel given for the work of the Tabernacle].

כי תשא..ונתנו איש כפר נפשו, the need to count human beings stems from the fact that human beings are not the same each time, i.e. ever since death was decreed upon mankind this reflects sin. Prior to sin man, who was meant to live indefinitely, would be the same at each count. The sages have said that no one dies unless he had committed a sin (Shabbat 55). It follows that mention of a head count of people is an oblique reminder of man’s sin, his guilt. This being so, it is most appropriate that at the time of such count he should pay some ransom on behalf of his soul, his life, so that he will qualify for atonement. This also explains why the poor must not give less nor the rich more, as a soul’s ransom is not calculated in terms of the amount of money offered to G’d.

כי תשא את ראש, "When you count the sum, etc." Why did the Torah choose the expression תשא to describe counting instead of the customary תפקד as we find in Numbers 3,15? Why did the Torah mention ראש and did not content itself with writing כי תשא את בני ישראל, seeing that the Israelites were not to be counted by means of a head count? Besides, what did the Torah have in mind with the word לפקדיהם?

כי תשא, when Moses would assemble the Jewish people in order for them to set aside the donations for the building of the Tabernacle he was to use this opportunity to count them. The silver would be given for the work in connection with the Tabernacle that required use of this metal. In Exodus 38,25 we are told that a total of 100 talents of silver were used in the construction of the Tabernacle.

כי תשא, “when you take a census, etc.” Nachmanides writes that the words כי תשא את ראש mean: ”when you take a census of the people, etc.,” they shall each give a half shekel as atonement for having legally forfeited their claim to life. Moses is to take the sum total of these half shekels and make use of them in connection with the sacrificial service in the Sanctuary. From these words in the Torah, Moses concluded that he was meant to conduct such a census at that time. Moses acted upon this, and this is why we read in 38,25 that the money from the census was used to provide the silver sockets of the beams in the Tabernacle. The fact that the Torah does not record Moses as being told to collect these monies from the people concerned shows that they had brought them along at the same time they brought the diverse donations for the construction of the Tabernacle. This is why there was no need for Aaron and the tribal princes to accompany Moses when he would go to the individual tents in order to collect the half shekel needed for each person’s contribution to the daily communal offerings as Moses was required to do during the census related in the Book of Numbers. (compare Numbers 1,4) Rashi raised the problem of how it was possible that two censuses seven months apart could produce the identical number of males between the ages of 20 and sixty, and his answer is that actually these censuses were taken in the same calendar year, one being the Jewish year which commences on the first of Nissan, the other the calendar used by the gentiles, which is based on the years since the creation begins on the first day of Tishrey, and that the first census took place immediately after Moses had returned from his last ascent to Mount Sinai, the day after the Day of Atonement, whereas the second census, as pointed out in Numbers 1,1-2, took place on the first day of Iyar of the year following. The reason why the numbers appear to match is that as far as the ages of the people counted were concerned, they celebrated their respective birthdays according to the day and month in which they had been born, whereas for the purpose of army service a single day during the year (presumably the first of Nissan) was the day on which all those who had attained the age of 20 during the preceding 12 months were now considered as 20 years of age. Personally, (Nachmanides speaking) I do not believe that there was a problem to begin with. The first count was made during the first year of the Israelites’ wanderings, when the tribe of Levi had not yet been counted separately. In other words, the remarkable thing is not that the counts show the same total both times, but the remarkable thing is that in a period of 7 months the number of Israelites of the ages of 20 and up had increased to such an extent that the absence of any Levites during the second count was not even noticed in the final tally. The very fact that before the second census the Levites were specifically excluded from the total for the 12 tribes, is clear proof that during the first census the tribe of Levi was counted on exactly the same basis [not from 30 days and up, instead of from 20 years and up Ed.] as per the directives in the Book of Numbers. Seeing that we are entitled to assume that numerous people died between the Exodus and that time, at which time the Israelites were described as approx. 600000 strong, the natural increase was quite remarkable. I believe further, that the donations (money) mentioned in our paragraph here and the one mentioned in Numbers chapter 1, the purpose of which was to raise equally sized donations for financing the mandatory daily communal offerings, could not have been raised as part of that census either, as suggested by Rashi. If Rashi were correct, why should the members of the tribe of Levi not also have been required to contribute their half shekels for the communal offerings that were offered on their behalf? Furthermore, the people who were required to contribute half shekels for the communal mandatory offerings were all those who had demonstrated signs of puberty, by having at least 2 pubic hairs. It is clear therefore that the purpose of the census in our chapter, i.e. the three donations hinted at, were 1) for atonement, i.e. ½ shekel by each male above the age of 20, 2), contributions for the building of the Tabernacle, and 3) the emphasis on everyone passing the turnstile not contributing either more or less than ½ a shekel were people above the age of 13 (with two pubic hairs) whose contribution to the purchase of mandatory communal offerings, would enable them to benefit from the atonement provided by the offering of these communal sacrifice if and when due.

The meaning of “taking,” as Onkelos translates. . . כי תשא is like, “Do not accept ( תשא ) a false report” (Shemos 23:1). It does not mean “lift,” as in: “Pharaoh will lift off your head ( ישא את ראשך ) from you” (Bereishis 40:19). In Bamidbar 1:2, it says about B’nei Yisrael: שאו את ראש . [There, it indeed connotes, “Lift off their heads,”] because Hashem foresaw that He would decree against them: “In this desert they shall perish” (ibid 14:35). However, pertaining to the Levites it is written פקד את בני לוי (ibid 3:15), since they were not subjected to this decree.

V. 12. נשא ראש .כי תשא את ראש: der gewöhnliche Ausdruck für Zählen einer Menschenmenge. Man kann darüber zweifelhaft sein, in welchem Sinne das ראש in dieser Redeweise zu nehmen sei; ob als Kopf, und zwar kollektiv: die Köpfe aufnehmen, oder als Ausdruck für Summe. Da נשא nie absolut ohne Nennung des zu zählenden Gegenstandes als Zählen vorkommt, sondern stets נשא ראש oder auch נשא מספר (Dewarim 3, 40), außerdem auch ראש in Zusammenstellungen wie: ושלם אותו בראשו (Wajikra 5, 24) den Begriff Summe ausdrückt, so scheint es auch in נשא ראש die Summe zu bedeuten. Es scheint der Kopf physiologisch als derjenige Körperteil begriffen zu sein, in welchen alle aktiven und passiven Lebensfäden zusammenlaufen, und von wo aus sie sich durch den ganzen Körper verzweigen. In der Tat lässt sich das Gehirn als Zusammenfassung aller Lebensfasern betrachten, und daher dürfte "Kopf" zum Ausdruck für zusammenfassenden Inbegriff geworden sein.

כי תשא, “when you count,” in the second year; this has been spelled out in Numbers 1,1, i.e. בשנה השנית; it says there: שאו את ראש כל עדת בני ישראל, “count the sum total of the entire community of the Children of Israel; The expression of כי תשא, i.e. “when you count,” clearly refers to a point in the future. On the other hand, the command שאו, clearly is a command to be carried out forthwith. This portion was told to Moses on the first day of the month of Adar, i.e. the last month of the first year of the Exodus, in order to inform the people that the money, (shekalim) for the communal offerings in the Tabernacle had become due at that time. The service in the Tabernacle began on the first day of Nissan of the second year, i.e. a month after this command had been issued. It is clear that the work of building the Tabernacle must have been completed already by that time. ונתנו איש כופר נפשו, “they are each to give his personal ransom for his soul;” the communal offerings were meant as atonement for the people, as Rashi has explained on verse 15. The words ונתת אותו על עבודת אהל מועד, “you shall assign it (the proceeds) for the service in the Tent of Meeting,” is clear evidence of what these shekalim were to be used for. ולא יהיה בהם נגף בפקוד אותם, “so that there will not occur a plague among them due to the manner in which they are being counted in the second year.” They had already paid the ransom for their souls. This assurance has been given here, seeing that when David took a census of the Jewish people a plague broke out and 70000 of them died as a result of that plague as punishment for an unauthorized census. (Compare Samuel II 116) Furthermore, our sages (Baba Metzia folio 42), state that blessings never accompany matters which are subject to counting, measuring or weighing. In light of this, the Torah here assures us that this census will not have any negative fallout, seeing that the atonement which accompanies this census neutralises any negative fallout accompanied with taking a census. You will not become victimized before your enemies, בפקוד אותם “when you count them prior to going into battle.”

ולא יהיה בהם נגף THAT THERE BE NO CALAMITY AMONG THEM — for numbers (i. e. things that have been numbered) are subject to the influence of the “evil eye”, and therefore if you count them by their polls pestilence may befall them, as we find happened, in the days of David (II Samuel 24:10 and 15).

ונתנו איש כופר נפשו , “they are each to hand over a ransom for their souls.” This had to be done at this point in time, seeing that they had participated in some manner in the sin of the golden calf. This was the reason why, in this instance, the shekel was used as the symbol of their atonement. Normally, whenever a census is taken, coins are not required, the only restriction is that it must not be a head count. This is why we find that King Sha-ul, prior to the campaign against the Amalekites, counted the soldiers by means of sheep and broken shards of clay.

Do not take a head count. . . Rashi is telling us not to think it means that after you take the sum total of their numbers, then, “Each man shall give an atonement pledge.” Therefore he explains, “When you will wish. . .” Rashi is saying: when you want to know their number, let each give a half-shekel. Then you will have the half-shekels, and thereby you will know their number. But do not take a head count of them. Rashi states it in the negative, “Do not take a head count.” He does not state it [only] in the positive — “When you will wish . . . let each give a half-shekel then count the shekalim and you will know their number” — even though it so appears in the verse. Rashi thereby tells us it is not a mitzvah to count them specifically by half-shekels, so as to make the sockets [of the mishkon from their silver]. Giving half-shekels is merely a means to keep the evil eye from them; they may be counted also by means of something else. Half-shekels are mentioned only because they can be used for the sockets, thus achieving two purposes. (Re”m)

Our sages comment that a sinner causes his head to be bowed as a result of his sins. Evil is defined as something which causes man to look only at what is below him, at the ground, whereas קדושה, sanctity, results in raising up one's head and elevating a person spiritually. We note that the Torah describes even the cave of Machpelah as undergoing an elevation after Abraham purchased it (Genesis 23,17). Our sages in Bereshit Rabbah 58,8 describe the cave as undergoing an elevation. Inasmuch as the Torah commands this count after the sin of the golden calf as Rashi concluded based on the words ונתת אותו על עבודת אהל מועד "and you will appoint it for the service of the Tent of Meeting" in verse 16, we can understand why the expression כי תשא, "when you will raise," is appropriate. We encounter a similar use of the word תשא in Genesis 40,13 when the Torah refers to Pharaoh "raising" the head of the chief of the butlers who would be reinstated into his position. In our case, the Israelites will be enabled to hold their heads high again as a result of this count which served as atonement for the sin of the golden calf. Up until this time they had not felt able to raise their heads due to the shame of having had a part in that sin. לפקדיהם, "according to their number;" this is to be understood as parallel to Numbers 31,49 where the Torah states that not a single one of the 12,000 men whom Moses had sent on the punitive expedition against the Midianites had become a casualty during that war. There too the words נשאו את ראש meant that "they counted the sum." Shabbat 64 explains that the words ולא נפקד ממנו איש, meant that not a single one of those soldiers was guilty of a sin. ונתנו איש כפר נפשו, "each one will give (this) as ransom for his soul to G'd." This is a reference to the Israelites each having forfeited their lives through participation in the sin of the golden calf. בפקד אותם, "when numbering them." The meaning is literal.

לפקדיהם. Wir haben schon, aus der Lautverwandtschaft mit פקד ,בגד als das Bekleiden eines Gegenstandes mit seinen Attributen und daher auch als das Einsetzen eines Gegenstandes in einen Kreis, oder in seinen Kreis von Attributen begriffen, woraus sich die Bedeutung: denken, in ein Amt einsetzen, zählen usw. ergeben. Alles Zählen reiht die Gezählten einem gemeinsamen Begriff unter und lässt jedes Gezählte als integrierenden Träger dieses Begriffes schätzen. פקודי בני ישראל sind alle diejenigen, die als בני ישראל gedacht werden, in welchen der Begriff בני ישראל einen konkreten Träger hat. In dem Augenblick, in welchem jemand לפקודי בני ישראל gezählt wird, lernt er sich als בן ישראל schätzen, wird in ihm das selbstschätzende Bewusstsein geweckt, in sich den Begriff seiner Nation verkörpert zu sehen. Da tritt nun an ihn die bedeutsame Lehre hinan: Nicht durch das bloße Sein und Fürsichsein habe sein נפש, seine Persönlichkeit, Wert und Bedeutung, nicht insofern er des Daseins genießt, ist er integrierender Teil der Nation, ja nicht einmal das Recht des Daseins hat er durch sein bloßes Sein; nur gebend, leistend ist er zu zählen, nur gebend, leistend gewinnt er ein Recht auf Fortdauer seines Daseins, nur durch pflichtgemäße Leistung eine berechtigte Stelle in dem Kreis der von Gott mit Dasein gekrönten Wesen, eine berechtigte Stelle in der Gesamtheit seiner Nation; nur leistend darf er sich in die Zahl der Söhne Israels zählen. In dem Momente, in welchem er sich leistungslos zählen lassen, somit leistungslos ein berechtigtes Dasein beanspruchen wollte, in dem Augenblicke hätte er das Recht des Daseins verwirkt. Wo ist aber der Mensch, dessen Leistungen so voll seiner Pflicht entsprächen, dass er auf sie gestützt das volle Recht auf volles Dasein auch nur einer einzigen Minute beanspruchen könnte? Wo ist der Mensch, dessen Unvollkommenheiten ihn nicht im Momente des Gezähltwerdens der Sühne bedürftig erscheinen ließen, wo der Mensch, der sühnelos sich zählen lassen dürfte! Darum

Like the one which occurred in the days of David. In Shmuel II ch. 24, David counted the people without half-shekalim. He thought the half-shekalim were a one-time decree for making the sockets of the Tent of Meeting, rather than for all times to buy from them the korbonos. And he thought that “Thus there will be no plague among them” means [that donating shekalim saves] from plagues in general, along the lines of, “Charity saves from death” (Mishlei 10:2). You might ask: In Shmuel II 18:1-2, when David counted the people and sent a third [of the army] with Yoav, a third with Avishai ben Tzeruya, and a third with Itai Hagiti, why then was there not a plague? Perhaps the answer is: Only when all Yisrael are counted does it cause the evil eye.

The reason the Torah added the conjunctive letter ו before the word נתנו, is that in order to be effective as ransom each Israelite first had to acknowledge his guilt; only after he had done so could he contribute the half-shekel as ransom for his life.

Another meaning of the word לפקדיהס is that the only reason a count was justified at all was the fact that their number had diminished (due to the people who had either died or been executed during that episode). The count was meant to establish how many of the people had survived. The count in Numbers 31,49 we mentioned was also undertaken only to determine if and how many soldiers had become casualties during that campaign. Basically, a census was to be undertaken only in order to count the number of soldiers going to war or returning from war. The extra letter ו in ונתנו is to tell us of an additional condition, i.e. that these people were not only to be counted but that they also had to contribute a half-shekel as ransom for their souls. This was a unique occurrence. Future counts of the Jewish people were never accompanied by the handing over of a half-shekel of every person to be counted.

ולא יהיה בהם נגף בפקד אותם, "so that there not be a plague amongst them when numbering them." Why did the Torah write the expression בפקד אותם twice in the same verse? Seeing that at the time when the commandment of this count was given Israel was already guilty of the sin of the golden calf, one could assume that at other times it would not matter if the count would be a head count instead of counting the number of half-shekel coins, the Torah had to refer to the future by saying: "so that there will not be a plague when they are being counted."

There is also an assurance here that not only would the Israelites obtain their atonement by means of this count and the manner in which it was conducted, but it would protect them against a plague in the future. We learn by inference that a head count would be liable to result in a plague for those so counted.

There may well be yet another message in our verse. G'd commanded two things. 1) The number of the Israelites should be arrived at by means of each person to be numbered handing over an object, i.e. ונתנו, as the Torah stated in verse 13: זה יתנו, "this is what they shall give." This was the atonement factor of this count. The second commandment implied here is that a count should never be a head count but should be conducted by means of some other object. This is why the Torah had to add: "so that there shall not be a plague on them, etc." The latter condition is not one that enhances the objective of the census, it merely ensures that there will be no negative fall-out. We find this confirmed when King Saul numbered the people he mobilised in his war against the men of Yavesh Gilead, where we are told (Samuel I 11,8) "he numbered them by means of shards" (based on Rashi, Yuma 22)." Unless you interpret the verse in this fashion we must ask who permitted Saul to conduct the count by means of shards seeing that the Torah had spoken of each person handing over a half-shekel? When you accept our interpretation that in future people to be counted would simply hand over some object (other than a coin) you will have no difficulty.

I have examined the count David conducted (Samuel II 24). According to scripture there it appears that David (or better Yoav at David's command) conducted a head count. How could King David be guilty of such a gross error? While it is true that our sages in Berachot 62 claim that David was misled by Heaven into committing an error which every student in an elementary school would not become guilty of, the meaning there is somewhat different than appears at first glance. The Talmud applied to David the verse in Samuel I 26,19 (which he himself had coined when proclaiming his loyalty to Saul) "If the Lord has incited you against me, etc." The fact that David suggested that G'd would incite Saul against him, an intolerable thought, produced an evil force (angel) in accordance with a general statement to that effect in Avot 4,13. The force the sinner creates will eventually be used against him who has created it. Thus it was not G'd who seduced David into sinning by letting him forget such an elementary prohibition but David was the author of his own seduction. All of this is part of the syndrome which our sages called עברה גוררת עברה, "one sin brings another sin in its wake." Inasmuch as a person of the calibre of David most certainly would not intentionally accuse G'd of inciting people's minds to do something wrong, the kind of "evil angel" his exclamation produced could not retaliate by causing him to commit a sin other than an unintentional one. In this instance the vehicle chosen was to cause him to forget a basic halachah concerning the conduct of a census.

While this explanation enables us to understand why David committed such an oversight, it does not explain why Yoav, his commander-in-chief, did not mention David's error to him before accepting the directive to perform a head count of the people. If he understood David's directive to count the people as an order to comply with the traditional method of counting by means of a half-shekel to be handed over by each person being counted, why did he not do so? On the other hand, if David specifically ordered a head count why did Yoav not remonstrate with him reminding him of the halachah? Why did Yoav carry out a command which contravened Torah law? In situations like this we apply the principle of דברי הרב ודברי התלמיד דברי מי שומעים, that when the instruction by a human king (or human being) are contrary to standing orders of a senior king, i.e. G'd, we must obey the orders of the senior king, i.e. G'd. Maimonides spells out this rule very clearly in chapter 3 of his treatise on Hilchot Melachim. Even assuming that both David and Yoav had been ignorant of the halachah at the time, why did not the Jewish Supreme Court intervene before allowing a head count to take place? Even every individual about to be counted should have objected to the procedure, if only for fear of the plague threatened by the Torah against such a procedure! If their compliance was due to their considering the saving of the half-shekel as more important than jeopardising their lives, they should at least have argued that they could be counted by means of the shards as Saul had done when he counted the soldiers he mobilised against the Ammonites! How could it be that the entire nation was so careless and submitted to a procedure endangering their lives needlessly?

I believe we must assume that David ordered a census without mentioning whether it should be a head count or otherwise. He did not think he needed to specify the details of how to conduct the census seeing Yoav was a learned man and could be assumed to know the relevant halachot. He therefore assumed that Yoav would conduct the counting of the people in a manner similar to the count performed by Saul by means of shards. When the Talmud in Berachot 62 points to the fact that David's count was not by means of the "ransom for the soul," this means that whereas Yoav did not take a half-shekel from the people whom he numbered, he did take something else such as Saul did. We have already stated that the meaning of "counts should not be conducted בלא דבר," is that unless there was a genuine reason for conducting a census it should not be undertaken. In the case of David, no such reason was evident. Yoav himself protested the need to count the people when David directed him to undertake a census. Perhaps the plague could have been avoided if Yoav had counted the people by means of the half-shekel contribution as in our portion here. You will note that we read in Samuel II 24,1: "G'd continued to be angry at Israel and He enticed David against them to say: "go and count Israel and Yehudah." It is evident from this verse that Israel had already been guilty of another (undisclosed) sin. When they were counted for no good reason they attracted to themselves the attribute of Justice and were punished for their sin.

We may view the matter thus. Seeing that one of the conditions for counting the Jewish people is that there is a genuine reason for the count, the moment even one of the conditions justifying the count is absent, the people being counted are subject to a plague. David's error was that he had forgotten this. This also explains why Yoav questioned the need to take a census and tried to dissuade David (24,3) from counting the people. Had Yoav seen a genuine need to count the people he would not have objected to it. Clearly, if Yoav objected to the count because he saw no need for it, he would have objected even more strenuously if the census was to be a head count, something expressly prohibited. Perhaps when Yoav saw that David was very insistent to go through with the count, he concluded that the king must have an adequate reason justifying him in giving such a directive; he complied [though incompletely, Ed.] believing David must have a good reason for wanting to know the number of Israelites bearing arms. He may have feared to appear like a rebel if he refused point blank. At any rate, Yoav did not conduct a head count. We cannot fault the individual Israelites for not raising objections as they were not even aware individually that a census was being taken. Besides, they did not have to know which were good reasons for conducting a census and which were not. Since when does each individual Jew have to subject every single directive of the king to his personal scrutiny?

We may say that there are three הלכות which govern census taking. The first הלכה concerns the census taken after the episode of the golden calf at which time there was a need not only to count heads but each person subject to the census had to contribute a half-shekel in order to atone for his share in that sin. The second הלכה concerns a census which is taken whenever there is a legitimate reason to count the people. At such times there is no need for half-shekel contributions, a shard is just as good to avoid making a head count of the individuals. This is what Saul did when he counted the people. The third הלכה concerns a census which is not justified by legitimate considerations. Such counts are to be avoided at all costs. David's error was that he forgot this particular הלכה because of G'd allowing him to be misled. In such cases, however, if the people to be counted were to each give a half-shekel at the time this would protect them against a plague. You may well ask why David needed to count the people instead of relying on the annual half-shekel contribution for the communal sacrifices which every male over 20 years of age had to contribute? We would have to answer that the half-shekel contributions were not a reliable instrument since even minors used to contribute the half-shekel as we are told in Shekalim 1,3, whereas the numbers counted by Yoav were men who were trained in warfare (Samuel II 24,9). David wanted to know how many men he could send into battle, if the need arose.