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שְׂאוּ אֶת־רֹאש ׁ כׇּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְבֵית אֲבֹתָם

בָּא לִפָּטֵר מִן הָעוֹלָם בְּעַרְבוֹת מוֹאָב הֶחֱזִירָם בְּמִנְיָן

The last section of Parshas Balak begins with the words וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב. The Torah, there, tells us that Bnei Yisroel became acquainted with the women of Midyan , which led them to become involved in Avodah Zarah: וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲווּ לֵאלֹהֵיהֶן וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר. This, in turn, led to a מַּגֵּפָה and a scene of total chaos, at the height of which Pinchas stepped forward: וַיִּקַּח רֹמַח בְּיָדו וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָה ּ. Ultimately, it was this act that led to the salvation of Klal Yisroel, as the Passuk there concludes: וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל.

Parhas Pinchas begins be speaking about the reward that Pinchas received for this act, הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם, but in doing so highlights the calamity that had been avoided: וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי. So severe were the Aveiros of Klal Yisroel at that moment, that if Pinchas had not acted, the מַּגֵּפָה would have decimated the nation.

The next Perek begins with the words וַיְהִי אַחֲרֵי הַמַּגֵּפָה and continues with a Tzivuy that Hashem gave to Moshe Rabbeinu and Elazar HaKohen : שְׂאוּ אֶת־ רֹאש ׁ כׇּל ־עֲדַת בְּנֵי־יִשְׂרָאֵל מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְבֵית אֲבֹתָם כׇּל־יֹצֵא צָבָא בְּיִשְׂרָאֵל. Moshe was instructed to county Bnei Yisroel, and indeed the Pessukim proceed to tell us in great detail of the exact number of members in each Shevet, adding up to the number 601,730.

The Medrash, which is cited by Rashi here, addresses a fundamental question: why was Moshe Raabeinu so instructed? What was the purpose of counting Bnei Yisroel here? The Medrash offers two explanations that answer this question.

Fist, the Medrash tells us: כָּל מָקוֹם שֶׁנּוֹפְלִין הֻזְקְקו ּ לְמִנְיָן , any time a large number of Bnei Yisroel perished, there was a need to count those to remained. The Medrash likens this one whose flock is attacked by a fox—he will certainly count the sheep afterward to know how many remain. So to, explains the Medrash, HKBH wished to count how many members of Klal Yisroel remained after the מַּגֵּפָה.

The second explanation is also based on a Mashal: if a shepherd is given a certain number of animals to watch, כְּשֶׁמַּחֲזִירָן צָרִיךְ לִמְנוֹתָן, when he wishes to return the flock to its owner he counted them first to assure that all are accounted for. So too, explains the Medrash, כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם מְסָרָן לְמשֶׁה בְּמִנְיָן , Moshe Rabbeinu took responsibility for a specific number of Yidden , בָּא לִפָּטֵר מִן הָעוֹלָם בְּעַרְבוֹת מוֹאָב הֶחֱזִירָם בְּמִנְיָן . Now that Moshe was nearing the end of his period of leadership, as he would be Niftar in עַרְבוֹת מוֹאָב, he counted the Yidden in keeping with the dictate of כְּשֶׁמַּחֲזִירָן צָרִיךְ לִמְנוֹתָן.

It seems that there are questions to be asked on both parts of this Medrash.

The first answer presented by the Medrash teaches that because there was a מַּגֵּפָה, it would seem important to know how many people remained. Why was this important? The Passuk in Parshas Balak tells us וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף, so we already know that 24,000 fell during the מַּגֵּפָה, why is it vital to know how many remain? What does this teach us?

The other approach of the Medrash also requires explanation. Although the Mashal is logical—a shepherd should ensure that he returns the proper number of sheep—it is difficult to see how it applies in this circumstance. Was Moshe Rabbeinu responsible for maintaining a certain census? Why was it important to know how many Bnei Yisroel there were before he was Niftar ? How does the concept of כְּשֶׁמַּחֲזִירָן צָרִיךְ לִמְנוֹתָן apply to Moshe Rabbeinu ?

In addition, it seems that there is a question to be asked about the entire foundation of the Medrash. There is an unspoken question that the Medrash seeks to address: why was Moshe Rabbeinu told to count Klal Yisroel at this juncture? Indeed, the two approaches of the Medrash answer this question directly. It seems, howere that the question may already have been addressed.

The Passuk in Shir HaShirim compares Klal Yisroel to a heap of wheat surrounded by flowers: בִּטְנֵךְ עֲרֵמַת חִטִּים סוּגָה בַּשּׁוֹשַׁנִּים, a curious expression. The Tanchuma , at the beginning of Sefer Bamidbar, explains this Passuk as follows: a pile of wheat is נִכְנְסָה לָאוֹצָר בְּמִנְיָן וְיוֹצֵאת בְּמִנְיָן , counted when it enters and leaves the silo, to ensure that the amounts concur. So too, explains the Medrash, אָמַר הקב׳׳ה שֶׁיִּהְיוּ נִמְנִין בְּכָל שָׁעָה, Hashem wishes for Klal Yisroel to be counted constantly. This, continues the Medrash , is in contrast to the אֻמּוֹת הָעוֹלָם who are נִמְשָׁלִין כְּתֶבֶן וּכְקַשׁ, which are not valuable enough to be counted: הַתֶּבֶן וְהַקַּשׁ אֵינָן נִמְנִין וְלֹא נִמְדָּדִין .

It seems that this Medrash is the basis for the well-known words of Rashi at the beginning of Parshas Bamidbar: מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה. Because Klal Yisroel is so beloved to HKBH they are treated like an עֲרֵמַת

חִטִּים , and counted constantly.

It emerges from the words of the Tanchuma that Bnei Yisroel is counted is because they are beloved to HKBH. If so, why does the Medrash here seem to wonder why Moshe Rabbeinu was instructed to count Bnei Yisoel in שִּׁטִּים? Perhaps this, too, was an instance of מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה? Why do we need to find another reason for the counting of Bnei Yisroel after the מַּגֵּפָה?

Perhaps complicating matters is the fact that Rashi, there, brings several examples that illustrate this concept, including the following: וּכְשֶׁנָּפְלוּ בָּעֵגֶל מְנָאָן לֵידַע מִנְיַן הַנּוֹתָרִים. There was a count done after the מַעֲשֵׂה הָעֵגֶל to determine how many had fallen then, and this too fell under the category of מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה. Rashi does not, however, include the count done in Shittim, which, at least according to the first approach of the Medrash, was also done לֵידַע מִנְיַן הַנּוֹתָרִים. Why not? What is different about the count that takes place in עַרְבוֹת מוֹאָב? Why does the Medrash find two apparently new explanations for the counting when one already seems to have been established?

The truth is that in order to understand these Medrashim , it seems important to answer a question presented by another Mamar Chazal.

The Gemara in Yoma brings a Passuk in Sefer Hoshea that says and notes an apparent inconsistency. The Passuk says וְהָיָה מִסְפַּר בְּנֵי־יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא־יִמַּד וְלֹא יִסָּפֵר, indicating at once that Bnei Yisroel is as numerous as the sand of the shore, but at the same time innumerable. The comparison to חוֹל הַיָּם indicates that we can be counted—individual grains of sand can indeed be tallied, though it might be an onerous task—yet the Passuk indicates that we are beyond counting, אֲשֶׁר לֹא־יִמַּד וְלֹא יִסָּפֵר, how can the two be resolved?

The Gemara answers: לָא קַשְׁיָא : כָּאן בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, כָּאן בִּזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם. One part of the Passuk , explains the Gemara , refers to a time when Bnei Yisroel are walking along the correct path, עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, and the other part of the Passuk speaks of the unfortunate times that we are not.

The simplest understanding of the Gemara is that the words כָּאן בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם refer to the second part of the Passuk : אֲשֶׁר לֹא־יִמַּד וְלֹא יִסָּפֵר. When Klal Yisroel is at its prime, when we are walking the דֶּרֶךְ הַיָּשָׁר we cannot be constrained by something so limiting as a number. When, however, we cannot be defined as עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, then we are like the חוֹל הַיָּם and can be counted.

This Gemara seems to present a question on the Tanchuma in Parshas Bamidbar: if Klal Yisroel can only be counted when they cannot be described as עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, how can we say that it is a sign of our value that אָמַר הקב׳׳ה שֶׁיִּהְיוּ נִמְנִין בְּכָל שָׁעָה? Rashi tells us מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה but it seems from the words of the Gemara that we can only be counted בִּזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם—how can we resolve the two?

This apparent difficulty, however, is based on the simplest understanding of the Gemarah . It can be resolved, however, based on a deeper approach.

The basic understanding is that the words עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם refer to a situation in which Klal Yisroel is engaged in Torah in Mitzvos , when we are doing what we are supposed to, so to speak. In this case, the words בִּזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם refer to a time in which we have strayed from the דֶּרֶךְ הַיָּשָׁר, and are not engaged in Torah and Mitzvos .

The Sfas Emes, in Likutim to Ki Sisa and in Parshas Devarim, suggests that this is not the case. Rather, the words עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם refer to the most elevated status we can reach, when Klal Yisroel exists in a situation of לְמַעְלָה מִן הַטֶּבַע, it is then that we cannot be constrained by something so physical as a number and we are in the category of אֲשֶׁר לֹא־יִמַּד וְלֹא יִסָּפֵר. This is what the Gemara means when it says כָּאן בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם.

The words בִּזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, then, does not represent a situation when Klal Yisroel has strayed completely. Rather, explains the Sfas Emes: בְּחִינַת מִסְפָּר הוּא הַשְׁרָאַת הַקְּדֻשָּׁה בְּתוֹךְ הַטֶּבַע. Klal Yisroel is defined as having a מִסְפָּר when we live in a situation of הַשְׁרָאַת הַקְּדֻשָּׁה בְּתוֹךְ הַטֶּבַע, when קְּדֻשָּׁה suffuses our physical and constrained world. It is then that we may be counted, כְּחוֹל הַיָּם.

With this in mind we can well understand the concept of מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה.

Although we would hope to exist on the highest level, of לְמַעְלָה מִן הַטֶּבַע, and therefore be defined as עוֹשִׂין

רְצוֹנוֹ שֶׁל מָקוֹם at all times, this is always possible. There are many times that we must live an existence of טֶּבַע, constrained by the physical world, but it is at these times that we must remember that there is still קְּדֻשָּׁה to be found. In fact, it is precisely because we can achieve a level of הַשְׁרָאַת הַקְּדֻשָּׁה בְּתוֹךְ הַטֶּבַע that we are so treasured by HKBH. This is why it is an expression of חִבָּתָן לְפָנָיו that Hahsem asks that we be counted—to show that even when we are in a state of בְּחִינַת מִסְפָּר, and on some level אֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, HKBH loves us nonetheless.

Perhaps we can understand the Medrash in Parshas Pinchas based on this idea.

The Medrash wonders why Moshe Rabbeinu was instructed to count Klal Yisroel in שִּׁטִּים, after they were so badly affected by the מַּגֵּפָה. Now, we know that a similar counting took place earlier, כְשֶׁנָּפְלוּ בָּעֵגֶל, but that may have been different. As destructive as it was, we know that the מַעֲשֵׂה הָעֵגֶל was in some ways rooted in a desire for קְּדֻשָּׁה, as opposed to the events of שִּׁטִּים . Therefore, the Medrash first establishes that the count done in עַרְבוֹת מוֹאָב had the same goal of the one that took place after the מַעֲשֵׂה הָעֵגֶל: לֵידַע מִנְיַן הַנּוֹתָרִים. This teaches us that the count done in עַרְבוֹת מוֹאָב was also an expression of מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה.

The Medrash then offers an overarching explanation for this count.

One might assume that it was only during the years of the Midbar , when we lived an existence of עַל פִּי ה' יַחֲנוּ וְעַל פִּי ה' יִסָּעו ּ, subsisting on לֶחֶם מִן הַשָּׁמַיִם that we could achieve a level of הַשְׁרָאַת הַקְּדֻשָּׁה בְּתוֹךְ הַטֶּבַע, and therefore be subject to the dictate of מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה. Now, however, Moshe Rabbeinu was to depart, and our time in the Midbar coming to an end. We might therefore presume that the words כָּאן בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, כָּאן בִּזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם were to be taken more literally, and we would lose the definition of בְּחִינַת מִסְפָּר, and with it the knowledge that even when we do not reach the apex of קְּדֻשָּׁה we can experience the bliss of מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה.

Sfas Emes explains that the number 600,000, generally considered to be the number of Yidden that left Mitzrayim , is related to the שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, themselves an expression of הַשְׁרָאַת הַקְּדֻשָּׁה בְּתוֹךְ הַטֶּבַע. It is therefore notable that when Moshe completed his count in עַרְבוֹת מוֹאָב the Torah tells us: וַיִּהְיוּ כׇּל־הַפְּקֻדִים שֵׁשׁ־מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים. Indeed, when Moshe counted Klal Yisroel at the end of his days, in keeping with the dictate of כְּשֶׁמַּחֲזִירָן צָרִיךְ לִמְנוֹתָן, the number was not only almost exactly the same as at the beginning of his leadership but mirrored the reality of בְּחִינַת מִסְפָּר הוּא הַשְׁרָאַת הַקְּדֻשָּׁה בְּתוֹךְ הַטֶּבַע.

The Medrash is therefore teaching us an important message: the Klal Yisroel that existed in עַרְבוֹת מוֹאָב, that was counted because Moshe was taking his leave and כְּשֶׁמַּחֲזִירָן צָרִיךְ לִמְנוֹתָן, mainted the level of הַשְׁרָאַת הַקְּדֻשָּׁה בְּתוֹךְ הַטֶּבַע. Even once the period of the Midbar was complete, and we entered an existence in the world of טֶּבַע, we were beloved to HKBH. Even as we may have been in a situation of relative אֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, we could yet attain הַשְׁרָאַת הַקְּדֻשָּׁה and be subject to the dictate of מִתּוֹךְ חִבָּתָן לְפָנָיו מוֹנֶה אוֹתָם כָּל שָׁעָה.