הֵיטִ֣יבָה יְ֭הוָה לַטּוֹבִ֑ים וְ֝לִֽישָׁרִ֗ים בְּלִבּוֹתָֽם׃
Seigneur, fais du bien aux bons, à ceux qui ont le cœur droit.
Ramban
FROM TWENTY YEARS OLD AND UPWARD, ‘KOL YOTZEI TZAVA’ (ALL THAT ARE ABLE TO GO FORTH TO THE HOST) IN ISRAEL. “This tells us that no one under the age of twenty goes forth to the host. ‘Se’u eth rosh’ [literally: ‘take the head’ and generally translated: take ye the sum] of all the congregation of Israel.16Verse 2. This is as one says to an executioner: ‘take that man’s head’.”17The meaning of this text which stems from Bamidbar Rabbah 1:9 will be explained further on by Ramban. The final quote is not found in our texts of Rashi, although Ramban quotes it from his commentary. The reason for its disappearance from all other texts of Rashi may well be its sharpness of expression which on first sight baffles the student. Ramban, however, recognizing that it is a genuine text which stems from Midrash Rabbah proceeds to explain it appropriately. This is Rashi’s language.
Perhaps the reason for this [law that a male under twenty years old was not liable to military service] is because he is not strong enough for war under the age of twenty, as the Rabbis have said:18Aboth 5:21. “Twenty is the age for pursuit.”19The Hebrew is lirdof, which is variously interpreted as: “for seeking a livelihood:” or “for seeking one’s life-pursuit.” Ramban here understands it in its literal sense — “to pursue [the enemy in battle].” But it may be that the meaning of the phrase kol yotzei tzava is “all who go forth to be assembled in the congregation,” because the young men do not take part in such an assembly of the people, and every gathering of the people is called tzava, as in ‘[litzvo] tzava’ (to be counted among the host) for the work of the Tent of Meeting;20Further, 8:24. he shall return from the ‘tz’va’ of the work;21Ibid., Verse 25. with the mirrors of the ‘tzov’oth’ that ‘tzav’u’ (women that congregated together);22Exodus 38:8. and similarly ‘tz’va’ (the host of) heaven;23Deuteronomy 4:19. and all ‘tz’va’am’ (their host) I commanded.24Isaiah 45:12. Therefore Scripture explains when speaking of men of war: ‘mi’tz’va’ (from the host of) the war;25Further, 31:14. and the number of them reckoned ‘bi’tz’va’ (by the host) for the war.26I Chronicles 7: 40. Scripture states here all that go forth to the host, similar to what it says, all that went out of the gate of the city.27Genesis 34: 24. Ramban’s meaning is that the intention of the verses is: “all that are able to go,” even if they have not actually gone. It states, ye shall number them by their ‘hosts’ [in the plural], because they consisted of many hosts, since each and every tribe was a great host.
But as for Rashi’s expression when he wrote — “This is as one says to an executioner: ‘take that man’s head’” — it is not clear to me why the Sages should interpret the verse in this derogatory manner. If it is because [the people counted here] died in the desert [therefore He said, take the head …] whereas in the case of the tribe of Levi He said Number the children of Levi,28Further, 3: 15. since they were not included in the decree [that they die in the desert] — [this cannot be so], for in the second census [taken] of those who were to come into the Land it also uses the same [expression], take the head of all the congregation of the children of Israel!29Ibid., 26:2. But in the Agadah (homiletic exposition) of Vayikra Rabbah30I did not find it there. But a similar exposition is found in Bamidbar Rabbah 1:7. See my Hebrew commentary p. 196, Note 26 for the full text. the Rabbis explain it as an expression of praise [for the people]: “The term se’u always means ‘greatness’, as it is written, Pharaoh ‘yisa’ (shall lift up) thy head, and restore thee unto thy office.31Genesis 40:13. Said the Holy One, blessed be He, to Israel: ‘I have given you an exaltation of the head, and I have likened you to Myself. Just as I am exalted above all inhabitants of the world, as it is said, Thine is the kingdom, O Eternal, and Thou art exalted as head above all,32I Chronicles 29:11. so to you also I have given an elevation of the head, as it is said, Lift up the head of all the congregation of the children of Israel, thus fulfilling that which is said, And He hath lifted up a horn for His people,33Psalms 148:14. and similarly it is said, and the Eternal thy G-d will set thee on high above all the nations of the earth. ' ”34Deuteronomy 28:1.
I have found further in Bamidbar Sinai Rabbah that the Sages have stated:35Bamidbar Rabbah 1:9. “Said Rabbi Pinchas in the name of Rabbi Idi: What is [the meaning of] that which is written at the beginning of this book, ‘se’u eth rosh’ (take the head)? It does not say: ‘lift up the head,’ ‘elevate the head,’ but it says se’u eth rosh, like a man who says to an executioner: ‘take this man’s head’. Here He gave a hint to Moses, se’u eth rosh, meaning that if the people are worthy they will become exalted, just as it is written, Pharaoh ‘yisa’ (shall lift up) thy head, and restore thee unto thy office;31Genesis 40:13. but if they are not worthy, they will all die, just as it is written, Pharaoh ‘yisa’ (shall lift up) thy head from off thee, and shall hang thee on a tree. ”36Genesis 40:19. Thus the expression [se’u eth rosh which, as Rashi explained, is used in connection with execution] is to be interpreted according to the intention [of the speaker] — in a good way for those who are good.37See Psalms 125:4: Do good, O Eternal, unto the good. Thus Pharaoh said unto the chief executioner: “Take the chief butler and lift up his head and restore him to his office.” But as for such as turn aside unto their crooked ways, the Eternal will lead them away with the workers of iniquity (ibid., Verse 5). Thus in the case of the chief baker, the same expression signified his downfall. In short, the expression of the Midrash which Rashi quoted can be interpreted either for bad or for good. And since it is an expression of elevation etc. And since it is [also] an expression of elevation, and it is used [here] in the first census, He used the same expression in the second census.29Ibid., 26:2.
Perhaps the reason for this [law that a male under twenty years old was not liable to military service] is because he is not strong enough for war under the age of twenty, as the Rabbis have said:18Aboth 5:21. “Twenty is the age for pursuit.”19The Hebrew is lirdof, which is variously interpreted as: “for seeking a livelihood:” or “for seeking one’s life-pursuit.” Ramban here understands it in its literal sense — “to pursue [the enemy in battle].” But it may be that the meaning of the phrase kol yotzei tzava is “all who go forth to be assembled in the congregation,” because the young men do not take part in such an assembly of the people, and every gathering of the people is called tzava, as in ‘[litzvo] tzava’ (to be counted among the host) for the work of the Tent of Meeting;20Further, 8:24. he shall return from the ‘tz’va’ of the work;21Ibid., Verse 25. with the mirrors of the ‘tzov’oth’ that ‘tzav’u’ (women that congregated together);22Exodus 38:8. and similarly ‘tz’va’ (the host of) heaven;23Deuteronomy 4:19. and all ‘tz’va’am’ (their host) I commanded.24Isaiah 45:12. Therefore Scripture explains when speaking of men of war: ‘mi’tz’va’ (from the host of) the war;25Further, 31:14. and the number of them reckoned ‘bi’tz’va’ (by the host) for the war.26I Chronicles 7: 40. Scripture states here all that go forth to the host, similar to what it says, all that went out of the gate of the city.27Genesis 34: 24. Ramban’s meaning is that the intention of the verses is: “all that are able to go,” even if they have not actually gone. It states, ye shall number them by their ‘hosts’ [in the plural], because they consisted of many hosts, since each and every tribe was a great host.
But as for Rashi’s expression when he wrote — “This is as one says to an executioner: ‘take that man’s head’” — it is not clear to me why the Sages should interpret the verse in this derogatory manner. If it is because [the people counted here] died in the desert [therefore He said, take the head …] whereas in the case of the tribe of Levi He said Number the children of Levi,28Further, 3: 15. since they were not included in the decree [that they die in the desert] — [this cannot be so], for in the second census [taken] of those who were to come into the Land it also uses the same [expression], take the head of all the congregation of the children of Israel!29Ibid., 26:2. But in the Agadah (homiletic exposition) of Vayikra Rabbah30I did not find it there. But a similar exposition is found in Bamidbar Rabbah 1:7. See my Hebrew commentary p. 196, Note 26 for the full text. the Rabbis explain it as an expression of praise [for the people]: “The term se’u always means ‘greatness’, as it is written, Pharaoh ‘yisa’ (shall lift up) thy head, and restore thee unto thy office.31Genesis 40:13. Said the Holy One, blessed be He, to Israel: ‘I have given you an exaltation of the head, and I have likened you to Myself. Just as I am exalted above all inhabitants of the world, as it is said, Thine is the kingdom, O Eternal, and Thou art exalted as head above all,32I Chronicles 29:11. so to you also I have given an elevation of the head, as it is said, Lift up the head of all the congregation of the children of Israel, thus fulfilling that which is said, And He hath lifted up a horn for His people,33Psalms 148:14. and similarly it is said, and the Eternal thy G-d will set thee on high above all the nations of the earth. ' ”34Deuteronomy 28:1.
I have found further in Bamidbar Sinai Rabbah that the Sages have stated:35Bamidbar Rabbah 1:9. “Said Rabbi Pinchas in the name of Rabbi Idi: What is [the meaning of] that which is written at the beginning of this book, ‘se’u eth rosh’ (take the head)? It does not say: ‘lift up the head,’ ‘elevate the head,’ but it says se’u eth rosh, like a man who says to an executioner: ‘take this man’s head’. Here He gave a hint to Moses, se’u eth rosh, meaning that if the people are worthy they will become exalted, just as it is written, Pharaoh ‘yisa’ (shall lift up) thy head, and restore thee unto thy office;31Genesis 40:13. but if they are not worthy, they will all die, just as it is written, Pharaoh ‘yisa’ (shall lift up) thy head from off thee, and shall hang thee on a tree. ”36Genesis 40:19. Thus the expression [se’u eth rosh which, as Rashi explained, is used in connection with execution] is to be interpreted according to the intention [of the speaker] — in a good way for those who are good.37See Psalms 125:4: Do good, O Eternal, unto the good. Thus Pharaoh said unto the chief executioner: “Take the chief butler and lift up his head and restore him to his office.” But as for such as turn aside unto their crooked ways, the Eternal will lead them away with the workers of iniquity (ibid., Verse 5). Thus in the case of the chief baker, the same expression signified his downfall. In short, the expression of the Midrash which Rashi quoted can be interpreted either for bad or for good. And since it is an expression of elevation etc. And since it is [also] an expression of elevation, and it is used [here] in the first census, He used the same expression in the second census.29Ibid., 26:2.
Rabbeinu Bahya
Our portion also teaches that it is appropriate to select a bride from amongst one’s family, as did Avraham (compare verse 4) for his son Yitzchak, and as did Amram who married Yocheved (an aunt, Exodus 2,1 something that the Torah forbade later on). Whenever people marry someone to whom they already have a natural affinity, such as members of their own family (excluding incest, of course), the likelihood of harmonious relations not only between husband and wife but between the mutual members of the respective families is enhanced.
If someone marries a wife from a lower social strata, there is a chance that he will feel superior to her and this will lead to bad blood and resentment on his wife’s part. The result will be an ongoing friction. Our sages in Pessachim 49, have described families who are cleaving to one another because they are all part of the same social strata as ענבי הגפן בענבי הגפן דבר נאה ומתקבל, “grapevines joining grapevines are something beautiful and acceptable.” The author continues in this vein, concluding with the quotation from Psalms 125,4 הטיבה ה’ לטובים ולישרים בלבותם, “Do good, O Lord to the good, to the upright in their heart.” The psalmist implores G-d to grant His blessing to people whose motivations in their choice of wife are guided by the principles we have just outlined. The psalm goes on by predicting that those who are guided by base motivations will join the path of the evildoers. When such clear lines of distinction are drawn between people who are sincere in their motivations and those who are not, Israel will be at peace (as one will not confuse one group with another).
If someone marries a wife from a lower social strata, there is a chance that he will feel superior to her and this will lead to bad blood and resentment on his wife’s part. The result will be an ongoing friction. Our sages in Pessachim 49, have described families who are cleaving to one another because they are all part of the same social strata as ענבי הגפן בענבי הגפן דבר נאה ומתקבל, “grapevines joining grapevines are something beautiful and acceptable.” The author continues in this vein, concluding with the quotation from Psalms 125,4 הטיבה ה’ לטובים ולישרים בלבותם, “Do good, O Lord to the good, to the upright in their heart.” The psalmist implores G-d to grant His blessing to people whose motivations in their choice of wife are guided by the principles we have just outlined. The psalm goes on by predicting that those who are guided by base motivations will join the path of the evildoers. When such clear lines of distinction are drawn between people who are sincere in their motivations and those who are not, Israel will be at peace (as one will not confuse one group with another).
Rav Hirsch
אשר יעשה אותם האדם וחי בהם. Es heißt nicht: אשר תעשו אותם ותחיו בהם, sondern: אשר יעשה אותם האדם וחי בהם, und zwar nicht אדם, sondern: האדם, d. h. jeder, der den hohen in diesem Urbegriff der Menschenbestimmung (siehe zu Bereschit 1, 26) ausgesprochenen geistigen und sittlichen Menschencharakter durch Erfüllung der göttlichen Lebensordnungen in sich und an sich zu verwirklichen anstrebt. Daher in ת׳׳כ die bedeutsamen Sätze: מנין אפי׳ נכרי ועושה את התורה הרי הוא בכ׳׳ג ת׳׳ל אשר יעשה אותם האדם וחי בהם, וכן הוא אומר וזאת תורת הכהנים והלוים וישראל לא נאמר כאן אלא וכן הוא אומר פתחו שערים ויבאו כהנים ולויים ,(Sam. II.7, 19) וזאת תורת האדם ד׳ אלקים וכן הוא אומר זה השער, (Jes.26, 2) יישראלים לא נאמר אלא ויבא גוי צדיק שומר אמונים וכן הוא אומר רננו, (Ps.118, 20) לד׳ כהנים לויים וישראלים לא נאמר אלא צדיקים יבאו בו וכן הוא אומר, (Ps.33, 1) כהנים לויים וישראלים לא נאמר כאן אלא רננו צדיקים כד׳ (Ps. 125, 4) הטיבה ד׳ לכהנים ללויים ולישראלים לא נאמר כאן אלא הטיבה ד׳ לטובים הא אפי׳ גוי ועושה את התורה הרי הוא בכהן גדול, d. h.: "Selbst ein Nichtjude, der das göttliche Gesetz erfüllt, steht dem Hohepriester gleich; denn es heißt: welche der Mensch erfüllt und Leben durch sie gewinnt. So heißt es auch: Dies ist die Lehre des Menschen, und nicht: die Lehre der Priester, Leviten und Israels. Ebenso: Öffnet die Pforten, daß Priester, Leviten und Israel eingehen, heißt es nicht, sondern: daß ein gerechtes, die Treue bewahrendes Volk eingehe. Ferner: Dies ist die Pforte zu Gott, Priester, Leviten und Israel, heißt es nicht, sondern: Gerechte gehen in sie ein. So auch: Jauchzet Priester, Leviten und Israel, heißt es nicht, sondern: Jauchzet Gerechte in Gott. Endlich: Tue Gutes, Gott, den Priestern, Leviten und Israel, heißt es nicht, sondern: Tue Gutes, Gott, den Guten! Aus allem diesen folgt, daß selbst ein Nichtjude, der das Gottesgesetz erfüllt, dem Hohepriester gleichsteht". Leben, Lehre, Gottesnähe, Glückseligkeit und Heil ist somit nicht nur für Israel mit dieser Gesetzeslehre eröffnet, sondern jedem, jedem, der seine Welt- und Menschenanschauungen und Lebensgrundsätze aus ihr schöpft und durch Erfüllung ihrer חוקים und משפטים sich zur Höhe reinen Menschtums erhebt, ist damit die höchste, dem Menschen erreichbare Stufe der Vollendung und Glückseligkeit in der Gottesnähe zugesichert.