Shabbos Parashas Bamidbar - 5776

Shabbos Parashas Bamidbar - 5776

Rabbi Hal Miller

Moshe counted them according to the word of G-d, as he had been commanded.

[Bamidbar 3:16]

In many places, the Torah covers the process of counting Jews. ​In our parsha, it directs Moshe to make these counts. ​However, the Torah​​ is not consistent with who these ​commands are directed to.

In the two previous verses, G-d commands Moshe to count the tribe of Levi. In​ verses ​[1:1-3], G-d commands Moshe to take a census, but ends with, "You shall ​count them according to their armies, you and Aharon." In [3:39] we read, "which Moshe and ​Aharon counted by the word of G-d", but in [3:40] G-d tells Moshe to count, ​then​ in [42] it says ​that "Moshe counted as G-d had commanded him".​​ In [4:1], "G-d spoke to Moshe and Aharon, telling them to count the Kohath family. Who is​ to do the counting?​ Moshe alone, or with Aharon?

On verse [3:39], Rashi notes that there are dots above every letter in Aharon's name. This typically indicates that we should understand things either sarcastically or with a ​grain of salt, that something is not according to the plain meaning of the word. Rashi says that ​here it means that Aharon was not counted with the Levites being counted by the command of ​that verse, to which Rav Hirsch adds that Kohanim in general were counted separately ​from Levites.​

​Nachshoni points out that the command in [3:14], to which our verse refers, is given in the

singular, in other words, Moshe was to count the tribe of Levi himself. Moshe had invited the

heads of the tribes to participate in the counting of their tribes earlier, so he wished to include

the head of Levi now, and asked G-d for permission to include Aharon​. The dots over

Aharon's name signify that he was present and participated, but it was not by G-d's command.

This explains why Moshe chose to include Aharon in some of the countings where he had not

been commanded by G-d, but why then did G-d see fit to include Aharon in others directly?

The Talelei Oros gives a nice answer, that it was only relevant with certain groups of people.

For those who ordinarily did not have interaction with Moshe and Aharon, G-d wanted this

to be a special occasion. Talelei Oros writes, "Each Jew would come before Moshe, the​

greatest prophet, and also Aharon, the High Priest, and identify himself. This would be a

great benefit to each Jew, for Moshe and Aharon would lay their benevolent eyes on each

single Jew and pray to G-d on his behalf, mentioning his name."

Today we have the priestly benediction, whether a few times a year outside of Israel, or

on a regular basis as here. In the wilderness, during the countings, the people received

G-d's blessing through the High Priest directly.