## Ramban on Numbers Chapter 1

###### Ramban on Numbers 1:1:1
[Ramban on Numbers 1:1:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/1:1:1)

**בְּמִדְבַּר סִינַי** – בַּעֲבוּר שֶׁהִפְסִיק בְּמִצְוֹת הַשְּׁמִטָּה וְהַיּוֹבֵל, שֶׁהָיוּ בְּהַר סִינַי, חָזַר וְאָמַר כָּאן שֶׁהָיָה הַדִּבּוּר הַזֶּה **בְּאֹהֶל מוֹעֵד**, כְּכָל הַמִּצְווֹת אֲשֶׁר הִזְכִּיר מִתְּחִלַּת סֵפֶר וַיִּקְרָא. וְכֵן יִהְיוּ כֻּלָּם מִכָּאן וָאֵילָךְ בְּאֹהֶל מוֹעֵד. כִּי מֵעֵת שֶׁהוּקַם הַמִּשְׁכָּן וַיִּקְרָא אֵלָיו הַשֵּׁם מֵאֹהֶל מוֹעֵד, לֹא נִדְבַּר לוֹ אֶלָּא מִשָּׁם. וְהִזְכִּיר כָּאן **בְּמִדְבַּר סִינַי** לְהַגִּיד שֶׁלֹּא נָסְעוּ מִשָּׁם בְּעֵת שֶׁנִּמְנוּ, כִּי הַמִּנְיָן הַשֵּׁנִי הָיָה בְּעַרְבוֹת מוֹאָב, וְהַדִּבּוּר בְּאֹהֶל מוֹעֵד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ETERNAL SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI, IN THE TENT OF MEETING. Because He had interrupted with the commandments about the Sabbatical year and the Jubilee, of which He said that they were spoken *in Mount Sinai*¹² [in contrast to all the other commandments in the Book of Leviticus, which, as mentioned at the beginning of that book, G-d told Moses from the Tent of Meeting], He stated here again that this communication was given from the Tent of Meeting, as were all the communications which He had mentioned since the beginning of the Book of Leviticus. And all of them from now onwards [were said to Moses] from the Tent of Meeting, for since the time that the Tabernacle was set up *and G-d called* him [Moses] *from the Tent of Meeting*,¹³, 1:1. He only communicated with him from there.
Scripture mentions here *in the wilderness of Sinai* in order to tell us that they did not travel away from there until they were counted [the first time, as described here], for the second census¹⁴ was taken in the plains of Moab,¹⁵, Verse 3. but the [actual] communication was in the Tent of Meeting.

footnotes:
¹² Leviticus 25:1.
¹³ Ibid.
¹⁴ Further, 26:1-51.
¹⁵ Ibid.


###### Ramban on Numbers 1:3:1
[Ramban on Numbers 1:3:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/1:3:1)

**כָּל יוֹצֵא צָבָא בְּיִשְׂרָאֵל** – מַגִּיד שֶׁאֵין יוֹצֵא לַצָּבָא פָּחוֹת מִבֶּן עֶשְׂרִים שָׁנָה. ״שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל״ - כְּמוֹ שֶׁאוֹמְרִים לְקוּסְטִינָר: אֲרֵם רֵישֵׁיהּ דְּדֵין, לְשׁוֹן רַשִׁ״י. וְאֶפְשָׁר שֶׁיִּהְיֶה הַטַּעַם בָּזֶה בַּעֲבוּר שֶׁאֵינוֹ חָזָק לַמִּלְחָמָה בְּפָחוֹת מֵעֶשְׂרִים, וּכְמוֹ שֶׁאָמְרוּ (אבות ה׳ כ״א): בֶּן עֶשְׂרִים לִרְדוֹף. אֲבָל יִתָּכֵן שֶׁיִּהְיֶה פֵּרוּשׁ **כָּל יוֹצֵא צָבָא** – כָּל הַיּוֹצְאִים לְהִקָּהֵל בָּעֵדָה, כִּי הַנְּעָרִים לֹא יִקָּהֲלוּ בְּתוֹךְ הָעָם, כִּי כָל אֲסִיפַת עַם תִּקָּרֵא "צָבָא". וְכֵן ״לִצְבֹא צָבָא בַּעֲבוֹדַת אֹהֶל מוֹעֵד״ (במדבר ח׳:כ״ד), ״יָשׁוּב מִצְּבָא הָעֲבוֹדָה״ (שם פסוק כה), ״בְּמַרְאוֹת הַצּוֹבְאוֹת אֲשֶׁר צָבְאוּ״ (שמות ל״ח ח׳), וְכֵן ״צְבָא הַשָּׁמַיִם״ (מלכים א׳ כ״ב י״ט), ״וְכָל צְבָאָם צִוֵּיתִי״ (ישעיהו מ״ה י״ב). וּלְכָךְ יְפָרֵשׁ בְּאַנְשֵׁי הַמִּלְחָמָה ״מִצְּבָא הַמִּלְחָמָה״ (במדבר ל״א:י״ד), ״וְהִתְיַחֲשָׂם בַּצָּבָא בַּמִּלְחָמָה״ (דה״י א׳ ז׳ מ׳). וְאָמַר כָּאן **כָּל יוֹצֵא צָבָא** כְּדֶרֶךְ ״כָּל יֹצְאֵי שַׁעַר עִירוֹ״ (בראשית ל״ד כ״ד). וְאָמַר ״לְצִבְאוֹתָם״ שֶׁהֵם צְבָאוֹת רַבּוֹת, כִּי כָל שֵׁבֶט וְשֵׁבֶט צָבָא גָּדוֹל. וְהַלָּשׁוֹן שֶׁכָּתַב רַשִׁ״י: כְּמוֹ שֶׁאוֹמְרִים לְקוּסְטִינָר אֲרֵם רֵישֵׁיהּ דִּפְלָן - לֹא נִתְבָּרֵר לִי לָמָּה דָּרְשׁוּ אוֹתוֹ לִגְנַאי. אִם מִפְּנֵי שֶׁמֵּתוּ בַמִּדְבָּר, וּבְמַטֵּה לֵוִי אָמַר "פְּקֹד" (במדבר ג׳:ט״ו) לְפִי שֶׁלֹּא הָיוּ בִּכְלַל גְּזֵרָה, וַהֲלֹא בְּמִנְיָן שֵׁנִי שֶׁל בָּאֵי הָאָרֶץ נֶאֱמַר כֵּן ״שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל״ (במדבר כ״ו:ב׳)! אֲבָל בַּהַגָּדָה שֶׁל וַיִּקְרָא רַבָּה דּוֹרֵשׁ לְשֶׁבַח: אֵין ״שְׂאוּ״ אֶלָּא לְשׁוֹן גְּדֻלָּה, כְּמוֹ דִּכְתִיב ״יִשָּׂא פַרְעֹה אֶת רֹאשֶׁךָ וַהֲשִׁיבְךָ עַל כַּנֶּךָ״ (בראשית מ׳ י״ג). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: נָתַתִּי לָכֶם תִּלּוּי רֹאשׁ וְדִמִּיתִי אֶתְכֶם לִי, כְּשֵׁם שֶׁיֵּשׁ לִי תִּלּוּי רֹאשׁ עַל כָּל בָּאֵי עוֹלָם, שֶׁנֶּאֱמַר (דברי הימים א׳ כ״ט י״א) ״לְךָ ה׳ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכָל לְרֹאשׁ״, אַף לָכֶם עָשִׂיתִי תִּלּוּי רֹאשׁ, שֶׁנֶּאֱמַר ״שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל״, לְקַיֵּם מַה שֶׁנֶּאֱמַר ״וַיָּרֶם קֶרֶן לְעַמּוֹ״ (תהלים קמ״ח י״ד), וְכֵן הוּא אוֹמֵר ״וּנְתָנְךָ ה׳ אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל גּוֹיֵי הָאָרֶץ״ (דברים כ״ח א׳). וְשׁוּב מָצָאתִי בְּמִדְבַּר סִינַי רַבָּה (במדבר רבה א׳:ט׳) שֶׁאָמְרוּ: אָמַר רַבִּי פִּנְחָס אָמַר רַבִּי אִידִי: מַאי דִּכְתִיב בְּרֹאשׁ הַסֵּפֶר ״שְׂאוּ אֶת רֹאשׁ״? רוֹמְמוּ אֶת רֹאשׁ, גַּדְּלוּ אֶת רֹאשׁ לֹא נֶאֱמַר, אֶלָּא ״שְׂאוּ אֶת רֹאשׁ״, כְּאָדָם שֶׁאוֹמֵר לְקוּסְטִינָר: ״סַב רֵישֵׁיהּ דִּפְלָן״. כָּאן נָתַן רֶמֶז לְמֹשֶׁה "שְׂאוּ אֶת רֹאשׁ" – שֶׁאִם יִזְכּוּ יַעֲלוּ לִגְדֻלָּה, כְּמָה דִּכְתִיב ״יִשָּׂא פַרְעֹה אֶת רֹאשְׁךָ וַהֲשִׁיבְךָ עַל כַּנֶּךָ״, וְאִם לֹא יִזְכּוּ יָמוּתוּ כֻּלָּם, כְּמָה דִּכְתִיב ״יִשָּׂא פַרְעֹה אֶת רֹאשְׁךָ מֵעָלֶיךָ וְתָלָה אוֹתְךָ עַל עֵץ״ (בראשית מ׳ י״ט). וְהִנֵּה הַלָּשׁוֹן כְּפִי הַכַּוָּנָה יִתְפָּרֵשׁ בְּטוֹבָה לַטּוֹבִים, וְכֵיוָן שֶׁהוּא לְשׁוֹן גְּדֻלָּה וְנֶאֱמַר כֵּן בַּמִּנְיָן הָרִאשׁוֹן, אָמַר כֵּן בַּמִּנְיָן הַשֵּׁנִי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
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*.¹⁶ This is as one says to an executioner: ‘take that man’s head’.”¹⁷ 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:¹⁸ “Twenty is the age for pursuit.”¹⁹, 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;*²⁰ *he shall return from the ‘tz’va’ of the work;*²¹, Verse 25. *with the mirrors of the ‘tzov’oth’ that ‘tzav’u’* (*women that congregated together*);²² and similarly *‘tz’va’* (*the host of*) *heaven;*²³ *and all ‘tz’va’am’* (*their host*) *I commanded*.²⁴ Therefore Scripture explains when speaking of men of war: *‘mi’tz’va’* (*from the host of*) *the war;*²⁵ *and the number of them reckoned ‘bi’tz’va’* (*by the host*) *for the war*.²⁶ 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*.²⁷ 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*,²⁸ 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*!²⁹, 26:2. But in the Agadah (homiletic exposition) of Vayikra Rabbah³⁰ 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*.³¹ 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*,³² 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*,³³ and similarly it is said, *and the Eternal thy G-d will set thee on high above all the nations of the earth*. ' ”³⁴
I have found further in Bamidbar Sinai Rabbah that the Sages have stated:³⁵ “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;*³¹ 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. ”*³⁶ 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.³⁷. 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.²⁹, 26:2.

footnotes:
¹⁶ Verse 2.
¹⁷ The 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.
¹⁸ Aboth 5:21.
¹⁹ The Hebrew is lirdof
²⁰ Further, 8:24.
²¹ Ibid.
²² Exodus 38:8.
²³ Deuteronomy 4:19.
²⁴ Isaiah 45:12.
²⁵ Further, 31:14.
²⁶ I Chronicles 7: 40.
²⁷ Genesis 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.
²⁸ Further, 3: 15.
²⁹ Ibid.
³⁰ I 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.
³¹ Genesis 40:13.
³² I Chronicles 29:11.
³³ Psalms 148:14.
³⁴ Deuteronomy 28:1.
³⁵ Bamidbar Rabbah 1:9.
³¹ Genesis 40:13.
³⁶ Genesis 40:19.
³⁷ See Psalms 125:4: Do good, O Eternal, unto the good
²⁹ Ibid.


###### Ramban on Numbers 1:3:2
[Ramban on Numbers 1:3:2](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/1:3:2)

**תִּפְקְדוּ אוֹתָם** – עִנְיַן "פְּקִידָה" זִכָּרוֹן וְהַשְׁגָּחָה עַל דָּבָר, כִּלְשׁוֹן ״וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר״ (בראשית כא א), וְהוּא פִּתְרוֹנוֹ בְּכָל מָקוֹם, לֹא יִמָּלֵט מֵהֶן אִישׁ עַל דַּעְתִּי. וְגַם "פִּקָּדוֹן" מִפְּנֵי שֶׁשְּׁמִירָתוֹ וְהַשְׁגָּחָתוֹ עָלָיו. וְכַאֲשֶׁר צִוָּה לִמְנוֹת אֶת יִשְׂרָאֵל יֹאמַר **תִּפְקְדוּ אוֹתָם** לִרְמֹז שֶׁלֹּא יִסְפְּרֵם, רַק שֶׁיִּתְּנוּ כֹּפֶר נַפְשָׁם מַחֲצִית הַשֶּׁקֶל, וּבָהֶם יַשְׁגִּיחַ וְיֵדַע מִסְפַּר הָעָם. וְאָמַר בְּדָוִד ״מִסְפַּר מִפְקַד הָעָם״ (כד ט), כִּי יָדַע מִסְפָּרָם בִּפְקִידַת הַכֹּפֶר, כִּי רָחוֹק הוּא אֶצְלִי שֶׁלֹּא יִזָּהֵר דָּוִד בְּמַה שֶׁאָמַר הַכָּתוּב ״וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם״ (שמות ל יב). וְאִם אוּלַי טָעָה דָּוִד, לָמָּה לֹא עָשָׂה יוֹאָב שְׁקָלִים וְהָיָה דְּבַר הַמֶּלֶךְ נִתְעָב אֶצְלוֹ, וְהוּא אָמַר לוֹ ״לָמָּה יְבַקֵּשׁ זֹאת אֲדֹנִי, לָמָּה יִהְיֶה לְאַשְׁמָה לְיִשְׂרָאֵל״ (דהי״א כא ג), וְלָמָּה לֹא יִמְנֵם בִּשְׁקָלִים שֶׁלֹּא יֶחֱטָא? אֲבָל כְּפִי דַּעְתִּי הָיָה הַקֶּצֶף עָלָיו בַּעֲבוּר שֶׁמְּנָאָם שֶׁלֹּא לְצֹרֶךְ, כִּי לֹא הָיָה יוֹצֵא לַמִּלְחָמָה וְלֹא עוֹשֶׂה בָהֶם דָּבָר בָּעֵת הַהִיא, רַק לְשַׂמֵּחַ לִבּוֹ שֶׁמָּלַךְ עַל עַם רַב. וְהוּא מַאֲמַר יוֹאָב (כד ג) ״וְיוֹסֵף ה' אֱלֹהֶיךָ אֶל הָעָם כָּהֵם וְכָהֵם מֵאָה פְעָמִים וְגוֹ' וַאדֹנִי הַמֶּלֶךְ לָמָּה חָפֵץ בַּדָּבָר הַזֶּה״. וְרָאִיתִי בְּמִדְבַּר סִינַי רַבָּה (במדבר רבה ב׳:י״ז): רַבִּי אֱלִיעֶזֶר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר: כָּל זְמַן שֶׁנִּמְנוּ יִשְׂרָאֵל לְצֹרֶךְ - לֹא חָסְרוּ, שֶׁלֹּא לְצֹרֶךְ - חָסְרוּ. אֵיזֶה זְמַן נִמְנוּ לְצֹרֶךְ? בִּימֵי מֹשֶׁה וּבַדְּגָלִים וּבְחִלּוּק הָאָרֶץ. שֶׁלֹּא לְצֹרֶךְ - בִּימֵי דָוִד. וְיִתָּכֵן עוֹד שֶׁנְּפָרֵשׁ וְנֹאמַר, כִּי דָּוִד צִוָּה לִמְנוֹת כָּל אִישׁ יִשְׂרָאֵל, רְצוֹנִי לוֹמַר מִבֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה וָמַעְלָה שֶׁהוּא אִישׁ, כִּי לֹא נִזְכַּר בְּמִנְיָנוֹ "מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה", אֲבָל אָמַר ״לְכוּ סִפְרוּ אֶת יִשְׂרָאֵל וְגוֹ' וְאֵדְעָה אֶת מִסְפָּרָם״ (דברי הימים א כא ב). וְזֶה הָיָה עָנְשׁוֹ, כִּי הַכָּתוּב לֹא הִרְשָׁה לִמְנוֹת רַק מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה בִּשְׁקָלִים. וּמִפְּנֵי שֶׁזֶּה אֵינֶנּוּ מְפֹרָשׁ בַּכָּתוּב, טָעָה בּוֹ, כִּי חָשַׁב בְּמַה שֶׁאָמַר "וְלֹא יִהְיֶה בָהֶם נֶגֶף", שֶׁהוּא בִּשְׁקָלִים שֶׁהֵם כֹּפֶר לָהֶם. אֲבָל יוֹאָב נָתַן לִבּוֹ וְחָשַׁשׁ לַדָּבָר. וְהַכָּתוּב מְעוֹרֵר לִבִּי בָּזֶה בְּמַה שֶׁאָמַר: ״וְלֹא נָשָׂא דָוִד מִסְפָּרָם לְמִבֶּן עֶשְׂרִים שָׁנָה וּלְמַטָּה, כִּי אָמַר ה' לְהַרְבּוֹת אֶת יִשְׂרָאֵל כְּכוֹכְבֵי הַשָּׁמָיִם. יוֹאָב בֶּן צְרוּיָה הֵחֵל לִמְנוֹת וְלֹא כִלָּה, וַיְהִי בָזֹאת קֶצֶף עַל יִשְׂרָאֵל״ (שם כז כג-כד). הָיָה נִרְאֶה שֶׁמִּנְיַן יוֹאָב הָיָה לְמַטָּה מִבֶּן עֶשְׂרִים, וְהוּא הָיָה הַקֶּצֶף, שֶׁאֵין ה' חָפֵץ שֶׁיְּהוּ כָל יִשְׂרָאֵל בְּגֶדֶר מִנְיָן, שֶׁהוּא יַרְבֵּם כְּכוֹכְבֵי הַשָּׁמַיִם כַּאֲשֶׁר אָמַר ״אִם תּוּכַל לִסְפֹּר אוֹתָם״ (בראשית טו ה). וְהַכָּתוּב שֶׁאָמַר בַּמִּנְיָן הַהוּא: ״וַיִּהְיוּ כָל יִשְׂרָאֵל אֶלֶף אֲלָפִים וּמֵאָה אֶלֶף אִישׁ שֹׁלֵף חֶרֶב״ (דברי הימים א כא ה), אֵין עִנְיָנוֹ שֶׁהָיוּ כֻּלָּם יוֹצֵא צָבָא בְּיִשְׂרָאֵל, אֲבָל פִּתְרוֹנוֹ שֶׁהָיוּ בְּרִיאִים וַחֲזָקִים לַמִּלְחָמָה. הִגִּיד כִּי לֹא מָנָה הַחוֹלִים וְהַחַלָּשִׁים וְהַזְּקֵנִים מִפְּנֵי שֶׁהָיָה דְּבַר הַמֶּלֶךְ נִתְעָב אֶצְלוֹ. וְזֶה עִנְיָן הָגוּן מְאֹד. וְעַל דַּעַת מִדְרַשׁ אַגָּדָה (ברכות סב) שֶׁהָיָה שָׁם מִנְיָן מַמָּשׁ, טָעוּ כֻּלָּם, וּלְכָךְ אָמַר (שמואל ב כד א) ״לֵךְ מְנֵה אֶת יִשְׂרָאֵל״, וּכְתִיב (שם פסוק י) ״אַחֲרֵי כֵן סָפַר אֶת הָעָם״, כִּי בַּתּוֹרָה לֹא נִזְכְּרָה בָּהֶם סְפִירָה כְּלָל, כִּי טַעַם **בְּמִסְפַּר שֵׁמוֹת** יַגִּידוּ כָּל אֶחָד שְׁמוֹתָם בִּפְקֹד אוֹתָם בַּכֹּפֶר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
TIPHKEDU OTHAM.’ The term *p’kidah* is an expression meaning remembrance of and attention to a certain matter, as in the phrase, *And the Eternal ‘pakad’* (*remembered*) *Sarah as He had said*,³⁸ and this in my opinion is its interpretation in all places, without any exception. The expression *pikadon* [which means a bailment or deposit of goods] is also [from this root], because his guarding and supervision is on it [i.e., because the bailee must guard it]. And therefore when He commanded that Israel be counted He stated *tiphkedu otham*, in order to hint that he [Moses] was not to count them [by persons] but that they were each to give *half a shekel as a ransom for* their *soul*,³⁹ and he should supervise them [the half-shekels] and thereby know the number of the people. In the case of David Scripture states: *the sum of ‘miphkad’* (*the numbering*) *of the people*⁴⁰ because he knew their numbers through the counting of [the half-shekel] ransom [that each one gave]. For it appears to me unlikely that David should not be careful about that which Scripture states, *that there be no plague among them, when thou numberest them*.⁴¹ And even if David did perhaps make a mistake,⁴², Ramban in fact does explain that David made a mistake and did indeed count them without half-shekels [a theory to which he reverts here briefly at the end of the verse]. For the reason for his mistake, see *ibid.*, (Vol. II, p. 511). why did Joab [the captain of the host in charge of the census] not take [the census through] shekels, *for the king’s word was abominable to Joab*,⁴³ and Joab [in fact] said to the king, *Why doth my lord require this thing? Why will he be a cause of guilt unto Israel?*⁴⁴, Verse 3. So why did he [Joab] not count them through the shekels, so that he should not sin?
But in my opinion the [Divine] wrath was [aroused] against him [David] because he counted them unnecessarily, since he was not going forth to war, nor did he do anything with them [the men he counted, so that he would need to know their number] at that time, and [the census] was only to make him rejoice that he ruled over a large people. Therefore Joab said [to David], *Now the Eternal thy G-d add unto the people, how many soever they may be, a hundredfold, and may the eyes of my lord the king see it; but why doth my lord the king delight in this thing?*⁴⁵ And I have seen in Bamidbar Sinai Rabbah:⁴⁶ “Rabbi Eliezer in the name of Rabbi Yosei ben Zimra said: Whenever Israel was counted for a purpose, their numbers did not diminish; but when they were counted for no purpose, they became diminished. When were they counted for a purpose? In the days of Moses, and⁴⁷ for the [setting up of the] standards and at the division of the Land.⁴⁸, Verse 53. [When were they counted] for no purpose? In the days of David.”
It is also possible to say by way of explanation that David commanded that every “man” in Israel be counted, meaning thereby to include everyone above the age of thirteen years old, who is regarded as “a man” [and not from the age of twenty years upwards], since it is nowhere mentioned in [describing] his counting: “from twenty years old and upwards”, but instead David said, *Go, number Israel from Beer-sheba even to Dan … that I may know the sum of them*.⁴⁹ And this was [the reason for] his punishment, for Scripture only allowed counting to be done *from twenty years old and upwards*⁵⁰ by means of the shekels. It was because this is not clearly expressed in Scripture [that even by means of the half-shekels the people are only to be counted from the age of twenty years and over] that David made this mistake, for he thought that when Scripture says *that there be no plague among them*⁴¹ it is because of the shekels, which are a ransom [of the soul] for them [and therefore he thought that as long as he counted them by means of the shekels and not by direct census there would be no plague even if he counted them from above the age of thirteen years old, instead of twenty], but Joab applied his heart [to understand the matter] and was concerned because of it.
And Scripture [itself] stirs me to this thought by saying: *But David took not the number of them from twenty years old and under, because the Eternal had said He would increase Israel like to the stars of heaven. Joab the son of Zeruiah began to number, but finished not; and there came wrath for this upon Israel*.⁵¹ because *Joab began … but finished not* for the reason that he [Joab] applied his heart to understand the matter and was concerned about the breach of the law in taking the census from twenty years old and under. From this it appears that Joab’s census included those under twenty years old, and this was [the reason for] the “wrath”, because G-d does not want all Israel to be limited by numbers since He will multiply them like the stars of heaven, as He said [to Abraham], *Look now toward heaven, and count the stars, if thou be able to count them*.⁵² And when the verse says concerning that census [of Joab], *And all they of Israel were a thousand thousand and a hundred thousand men that drew sword*,⁵³ it does not mean to say that they were all eligible for military service [since, as explained above, they included also thirteen-year olds who do not go to war], but its correct interpretation is that they were all sufficiently healthy and strong to be able to go to battle, thus stating that he did not count the sick, the weak, and the old, because *the king’s word was abominable to* him.⁴³ This interpretation is very appropriate.
But according to the opinion of the Midrash Agadah [a homiletic exposition⁵⁴, [from twenty years old and upwards], and not, as Ramban suggested above, because he included in the count [which *was* done with shekels] people under twenty but over thirteen years old. from which it would appear] that there was an actual census [i.e., that the people were counted without the use of shekels, we must say that] they all erred. This is why David said [to Joab], *Go, ‘number’ Israel*,⁵⁵ and it is further written, *after that he had ‘numbered’ the people*⁵⁶, Verse 10. [expressions which indicate that there was an actual counting of persons without using half-shekels], for in the Torah the term “numbering” of people is not mentioned at all, and the meaning of the expression *according to the number of names*¹⁶ is that each one should tell his name when he is counted through bringing his ransom [of half a shekel].

footnotes:
³⁸ Genesis 21:1. See Ramban there (Vol. I, p. 268).
³⁹ Exodus 30:12-13.
⁴⁰ II Samuel 24:9.
⁴¹ Exodus 30:12.
⁴² In Exodus, at the beginning of Seder Ki Thisa
⁴³ I Chronicles 21:6.
⁴⁴ Ibid.
⁴⁵ II Samuel 24:3.
⁴⁶ Bamidbar Rabbah 2:17.
⁴⁷ In our Midrash Rabbah the word “and” is not found in the Hebrew text, so that it refers to only one, not two times: “When were they counted for a purpose? In the days of Moses for the [setting up of the] standards” as described here in Chapter 2. See, however, Rashi on Verse 1 above, who is of the opinion that the people were counted at the exodus from Egypt (Exodus 12:37), and again after the worship of the golden calf to ascertain the number of those left. In that case Ramban’s version in the text of Bamidbar Rabbah is fully understandable, for there were numberings in the days of Moses preceding the one at the time of setting up the standards.
⁴⁸ Further, Chapter 26; ibid.
⁴⁹ I Chronicles 21:2.
⁵⁰ Exodus 30:14.
⁴¹ Exodus 30:12.
⁵¹ I Chronicles 27:23-24. It is apparent that Ramban interprets these verses as follows: But David took not the number of them from twenty years old ‘and under’
⁵² Genesis 15:5.
⁵³ I Chronicles 21:5.
⁴³ I Chronicles 21:6.
⁵⁴ Berachoth 62 b: “And when he [David] counted them he did not take from them the ransom of soul etc.” This would seem to indicate that David’s mistake was that he counted them by persons
⁵⁵ II Samuel 24:1.
⁵⁶ Ibid.
¹⁶ Verse 2.


###### Ramban on Numbers 1:18:1
[Ramban on Numbers 1:18:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/1:18:1)

**וְאֵת כָּל הָעֵדָה הִקְהִילוּ בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי** – יַזְכִּיר זְרִיזוּת מֹשֶׁה רַבֵּינוּ בְּמִצְוַת הַשֵּׁם, כִּי בְּיוֹם הַדִּבּוּר לָקַח אֶת הַנְּשִׂיאִים וְהִקְהִיל כָּל הָעֵדָה וְהִתְחִיל לִפְקֹד אוֹתָם, אֲבָל לֹא נִשְׁלַם הַמִּנְיָן בְּיוֹם אֶחָד. וּלְכָךְ חָזַר וְאָמַר: ״וַיִּפְקְדֵם בְּמִדְבַּר סִינָי״ (במדבר א׳:י״ט) לְהוֹדִיעַ שֶׁהָיָה בַּמָּקוֹם הַהוּא הַמִּנְיָן, לֹא בַּיּוֹם הַהוּא:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY ASSEMBLED ALL THE CONGREGATION TOGETHER ON THE FIRST DAY OF THE SECOND MONTH. Scripture mentions [the date although it is already stated in Verse 1 above, to indicate] the zeal of our teacher Moses in [fulfilling] the command of G-d for on the very day of the communication [that he was to take a census of the people] he took the princes of the tribes and assembled all the congregation and began to count them. The count, however, was not completed in one day, and therefore He states again, *so did he number them in the wilderness of Sinai*,⁵⁷ in order to inform [us] that the counting was all done in that place, but was not all [finished] on that day.

footnotes:
⁵⁷ Verse 19.


###### Ramban on Numbers 1:18:2
[Ramban on Numbers 1:18:2](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/1:18:2)

**וַיִּתְיַלְדוּ עַל מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם** – הֵבִיאוּ סִפְרֵי יִחוּסֵיהֶם וְעֵדֵי חֶזְקַת לֵידַת כָּל אֶחָד וְאֶחָד לְהִתְיַחֵס עַל הַשֵּׁבֶט, לְשׁוֹן רַשִׁ״י (רש״י על במדבר א׳:י״ח). וְאֵינֶנּוּ נִרְאֶה שֶׁיִּהְיוּ צְרִיכִין לְהָבִיא שְׁטָר וְעֵדִים עַל יִחוּסֵיהֶם לְשִׁבְטֵיהֶם. אֲבָל **וַיִּתְיַלְדוּ** – שֶׁנִּמְנוּ תּוֹלְדוֹתָם לְמִשְׁפְּחוֹתָם לְבֵית אֲבוֹתָם. הַטַּעַם לוֹמַר כִּי כַּאֲשֶׁר צִוָּה אוֹתָם מֹשֶׁה כֵּן מִפִּי הקב״ה, נִקְהֲלוּ כָּל הָעֵדָה כֻּלָּם אֶל פֶּתַח אֹהֶל מוֹעֵד, חוּץ מֵעֵרֶב רַב אֲשֶׁר לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה, כִּי נִכָּרִים הָיוּ בָהֶם מִיּוֹם שֶׁיָּצְאוּ מִמִּצְרַיִם. וְהִנֵּה הֵבִיאוּ כָּל הָעֵדָה אִישׁ שִׁקְלוֹ, וְאָמְרוּ לִפְנֵי מֹשֶׁה וְהַנְּשִׂיאִים: ״אֲנִי פְּלוֹנִי נוֹלַדְתִּי לִפְלוֹנִי מִמִּשְׁפַּחַת פְּלוֹנִי שֶׁהוּא לְשֵׁבֶט רְאוּבֵן״ וְזוּלָתוֹ, וּמֹשֶׁה נוֹתֵן שִׁקְלֵי כָּל שֵׁבֶט וְשֵׁבֶט בְּמָקוֹם מְיֻחָד וְיָדַע מִסְפַּר הַפְּרָט וְהַכְּלָל. וְהָרְאָיָה בָּזֶה כִּי בַּמִּנְיָן הַשֵּׁנִי שֶׁהִזְכִּיר הַמִּשְׁפָּחוֹת לֹא אָמַר שָׁם "וַיִּתְיַלְדוּ", וְלֹא הִזְכִּיר "בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם", כִּי מֵעֵת שֶׁחָנוּ לְדִגְלֵיהֶם נִבְדְּלוּ הַשְּׁבָטִים זֶה מִזֶּה וְנוֹדְעוּ הַמִּשְׁפָּחוֹת לְאֵיזֶה שֵׁבֶט הֵמָּה, וְלֹא הֻצְרְכוּ שָׁם רַק לָדַעַת כַּמָּה מִשְׁפָּחוֹת בַּשֵּׁבֶט, וְהַמִּשְׁפָּחָה תִּמְנֶה אֲנָשֶׁיהָ לְגֻלְגְּלֹתָם לֹא בְּמִסְפַּר שְׁמוֹתָם. וְלָכֵן לֹא הֻצְרַךְ לִהְיוֹת נְשִׂיאִים בַּמִּנְיָן הַהוּא. וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על במדבר א׳:י״ח) **וַיִּתְיַלְדוּ** – בִּקְשׁוּ מָתַי נוֹלְדוּ בַּעֲבוּר חֶשְׁבּוֹן עֶשְׂרִים שָׁנָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
VA’YITHYALDU’ (AND THEY DECLARED THEIR PEDIGREES) AFTER THEIR FAMILIES. “They brought the documents of their genealogy and witnesses confirming the birth of each of them, so as to prove their descent from their [respective] tribes.” This is Rashi’s language. But it does not appear [correct to say] that they should have to bring genealogical documents and witnesses with regard to belonging to a [particular] tribe. Rather, *va’yithyaldu* means that they were counted by *their generations, by their families, by their fathers’ houses*,⁵⁸ the sense thereof being to state that the whole congregation assembled, as Moses had commanded them by the order of the Holy One, blessed be He, at the door of the Tent of Meeting, except for *the mixed multitude*⁵⁹ who *were not of the children of Israel*,⁶⁰ for they were recognizable amongst them from the day that they had gone out of Egypt. Thus each man in the congregation brought his [half-] shekel and said to Moses and the princes: “I so-and-so was born to such-and-such a person of such-and-such a family, which is of the tribe of Reuben,” or some other tribe, and Moses put the shekels of each particular tribe in a special place [to be counted later], so that he would know the sum of [each] individual [tribe] and of all the tribes together. And the proof for this⁶¹ means merely that they declared to which family and tribe they belonged, is that etc. is that at the second census [taken when they were about to enter the Land of Israel] where the families [of each tribe] are mentioned,⁶² it does not say *va’yithyaldu*, nor does it mention *according to the number of names, by their polls*, [as it says here in Verse 19]. This is because ever since the tribes had pitched by their standards, they were separated from each other and it was clearly known to which tribe each family belonged; thus they only had to know how many families there were in each tribe, and each family counted its men *by their polls*, but not *according to the number of names*.⁶³ means, as Rashi explained that they were to produce their genealogical documents, the question arises why was that not required at the second census? According to Ramban, however, who explains that *va’yithyaldu* means that they each declared to which family and which tribe they belonged, we can understand why *va’yithyaldu* is not mentioned at the second census. For once they pitched by their standards, each person’s place would indicate to which tribe he belonged, and the families themselves counted their own numbers, whilst Moses counted the numbers of all the families. Hence it was no longer necessary to declare to which family and which tribe one belonged. Therefore the princes of the tribes did not have to be present [with Moses] at that [second] census [as was stipulated at the first census — in Verse 4 — since the princes of the tribes were only needed in order to identify which families belonged to which tribe, and this was already known at the time of the second census]. And Rabbi Abraham ibn Ezra explains that *va’yithyaldu* means that they were asked when they were born, in order to ascertain whether they were [over] twenty years of age.

footnotes:
⁵⁸ Verses 20, 22, etc.
⁵⁹ Exodus 12:38.
⁶⁰ II Samuel 21:2.
⁶¹ I.e., a proof that they did not have to bring their genealogical documents, as Rashi explained, but that va’yithyaldu
⁶² I.e., mentioned by name, in contrast to this census [taken at the arrangement of the people into four main groups headed by the four standards] where the names of the families of each tribe are not listed.
⁶³ But if va’yithyaldu


###### Ramban on Numbers 1:32:1
[Ramban on Numbers 1:32:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/1:32:1)

**לִבְנֵי יוֹסֵף לִבְנֵי אֶפְרַיִם** – הִקְדִּים אֶפְרַיִם לְמְנַשֶּׁה וְיִחֵס יוֹסֵף עָלָיו, וְכֵן לְמַטָּה בַּדְּגָלִים (להלן ב יח כ), כִּי הָיָה בַּעַל דֶּגֶל וְהוּא הַבְּכוֹר וְאָחִיו מִשְׁנֵהוּ כְּבִרְכַּת יַעֲקֹב (בראשית מח כ). וְעוֹד כִּי הָיוּ בְּנֵי אֶפְרַיִם רַבִּים מִבְּנֵי מְנַשֶּׁה. אֲבָל בַּמִּנְיָן הַשֵּׁנִי בְּעַרְבוֹת מוֹאָב הִקְדִּים מְנַשֶּׁה, כִּי הָיוּ בָּעֵת הַהִיא בְּנֵי מְנַשֶּׁה הָרַבִּים וְלָקְחוּ נַחֲלָתָם תְּחִלָּה. וְכֵן בִּנְשִׂיאֵי הָאָרֶץ הִקְדִּימוֹ וְיִחֵס יוֹסֵף עָלָיו (במדבר ל״ד:כ״ג). אֲבָל בַּמְרַגְּלִים הִקְדִּים אֶפְרַיִם, אֲבָל יִחֵס יוֹסֵף עַל מְנַשֶּׁה ״לְמַטֵּה יוֹסֵף לְמַטֵּה מְנַשֶּׁה״ (במדבר י״ג:י״א). וְהַנִּרְאֶה אֵלַי עַל דֶּרֶךְ אַגָּדָה כִּי בַּעֲבוּר הַדִּבָּה שֶׁהֵבִיא יוֹסֵף עַל אֶחָיו (בראשית לז ב) יִחֵס עָלָיו מוֹצִיא הַדִּבָּה, אוֹ שֶׁחָלַק כָּבוֹד לִשְׁנֵיהֶם, וְהָיָה דַי לְאֶפְרַיִם בִּכְבוֹד נְשִׂיאוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
OF THE CHILDREN OF JOSEPH, NAMELY, OF THE CHILDREN OF EPHRAIM. Scripture mentioned Ephraim before Menasheh, and stated Joseph’s relationship to him [which it does not do in the case of Menasheh],⁶⁴ and similarly later [Scripture gave Ephraim precedence] at the [division of the tribes according to their] standards, by making him master of the standard, [whilst Menasheh is mentioned merely as one of the two tribes gathered around him], because in accordance with Jacob’s blessing⁶⁵ he was to be [given the honor accorded to] the firstborn, and his brother [Menasheh] was to be second to him. Moreover, the sons of Ephraim were more numerous than those of Menasheh⁶⁶ [and hence Ephraim was mentioned first]. But at the second census *in the plains of Moab*⁶⁷ Scripture mentioned Menasheh first, because at that time his sons were more numerous [than those of Ephraim],⁶⁸, Verse 34), whilst Ephraim had only 32,500 (*ibid.*, Verse 37). and [also because] they took their inheritance first.⁶⁹, 32:33). Similarly when mentioning the princes of the Land [who were to take possession of the Land for their respective tribes] Scripture mentioned Menasheh first, and also Joseph’s relationship to him.⁷⁰, 34:23: *Of the children of Joseph; of the tribe of the children of Menasheh*. In the following verse Scripture mentions the prince of the children of Ephraim. In [the story of] the spies, however, Scripture mentioned Ephraim first, and Joseph’s relationship it stated only in referring to the tribe of Menasheh.⁷¹, 13:8, 11. It appears to me by way of homiletic exposition that it is on account of the evil report that Joseph brought [to his father] concerning his brothers⁷² that Scripture, [in the story of the spies], associates with him the spy who [was among those who] spread the evil report [about the Land, namely the spy from the tribe of Menasheh, whereas the spy from the tribe of Ephraim was Joshua the son of Nun, who was not among those who spread the evil report]. Or it may be that Scripture [in relating the story of the spies] gave honor to both [tribes who were descended from Joseph], and Ephraim had sufficient honor in its prince [Joshua the son of Nun who ministered to Moses, therefore Scripture mentioned the honor of descent from Joseph only in the case of Menasheh].

footnotes:
⁶⁴ Verse 34.
⁶⁵ Genesis 48:20.
⁶⁶ Ephraim totalled 40,500 (Verse 33), whilst Menasheh numbered 32,200 (Verse 35).
⁶⁷ Further, 26:3.
⁶⁸ The children of Menasheh were then 52,700 (ibid.
⁶⁹ Half of the tribe of Menasheh joined the tribes of Gad and Reuben in settling during the lifetime of Moses on the east side of the Jordan (ibid.
⁷⁰ Ibid.
⁷¹ Ibid.
⁷² Genesis 37: 2.


###### Ramban on Numbers 1:45:1
[Ramban on Numbers 1:45:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/1:45:1)

**וַיִּהְיוּ כָּל פְּקוּדֵי בְנֵי יִשְׂרָאֵל לְבֵית אֲבֹתָם וְגוֹ׳ כָּל יֹצֵא צָבָא בְּיִשְׂרָאֵל** – הֻצְרַךְ הַכָּתוּב לְהַגִּיד מִסְפַּר הַכְּלָל לְאַחַר שֶׁהִגִּיד הַפְּרָטִים, כִּי נִצְטַוָּה מֹשֶׁה וְאַהֲרֹן שֶׁיֵּדְעוּ מִסְפַּר מִפְקַד הָעָם וְיֵדְעוּ מִסְפַּר כָּל שֵׁבֶט, כִּי כֵן דֶּרֶךְ הַמְּלָכִים בִּמְנוֹתָם אֶת הָעָם. וְלֹא הֲבִינוֹתִי טַעַם הַמִּצְוָה הַזֹּאת לָמָּה צִוָּה בָּהּ הקב״ה, כִּי הָיָה צֹרֶךְ שֶׁיִּתְיַחֲסוּ לְשִׁבְטֵיהֶם בַּעֲבוּר הַדְּגָלִים, אֲבָל יְדִיעַת הַמִּסְפָּר לֹא יָדַעְתִּי לָמָּה צִוָּה שֶׁיֵּדְעוּ אוֹתוֹ. אוּלַי לְהוֹדִיעָם חַסְדּוֹ עֲלֵיהֶם, כִּי בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבוֹתֵיהֶם מִצְרַיְמָה וְעַתָּה הֵם כְּחוֹל הַיָּם, כָּךְ וְכָךְ בְּנֵי עֶשְׂרִים. וְאַחֲרֵי כָל דֶּבֶר וּמַגֵּפָה יִמְנֵם לְהוֹדִיעַ כִּי הוּא מַשְׂגִּיא לַגּוֹיִם, יִמְחַץ וְיָדָיו תִּרְפֶּינָה, וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ: מֵרֹב חִבָּתָם מוֹנֶה אוֹתָם כָּל שָׁעָה. וְעוֹד, כִּי הַבָּא לִפְנֵי אַב הַנְּבִיאִים וְאָחִיו קְדוֹשׁ ה׳ וְהוּא נוֹדָע אֲלֵיהֶם בִּשְׁמוֹ, יִהְיֶה לוֹ בַּדָּבָר הַזֶּה זְכוּת וְחַיִּים, כִּי בָא בְּסוֹד הָעָם וּבִכְתַב בְּנֵי יִשְׂרָאֵל וּזְכוּת הָרַבִּים בְּמִסְפָּרָם. וְכֵן לְכֻלָּם זְכוּת בַּמִּסְפָּר שֶׁיִּמָּנוּ לִפְנֵי מֹשֶׁה וְאַהֲרֹן, כִּי יָשִׂימוּ עֲלֵיהֶם עֵינָם לְטוֹבָה, יְבַקְשׁוּ עֲלֵיהֶם רַחֲמִים: ״ה׳ אֱלֹהֵי אֲבוֹתֵיכֶם יֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים״, וְלֹא יַמְעִיט מִסְפַּרְכֶם, וְהַשְּׁקָלִים כֹּפֶר עַל נַפְשׁוֹתֵיכֶם. וּבְמִדְבַּר סִינַי רַבָּה רָאִיתִי כָּךְ: ״בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם״ - אָמַר לוֹ הקב״ה לִמְנוֹתָם בְּכָבוֹד וּבִגְדֻלָּה לְכָל אֶחָד וְאֶחָד. לֹא תְּהֵא אוֹמֵר לְרֹאשׁ הַמִּשְׁפָּחָה: ״כַּמָּה בְמִשְׁפַּחְתְּךָ״, ״כַּמָּה בָּנִים יֵשׁ לְךָ״, אֶלָּא כֻּלְּהוֹן יְהוֹן עוֹבְרִים לְפָנֶיךָ בְּאֵימָה וּבְכָבוֹד וְאַתָּה מוֹנֶה אוֹתָם. הֲדָא הוּא דִּכְתִיב: ״בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְגֻלְגְּלֹתָם״ (במדבר א׳:י״ח). וְיִתָּכֵן שֶׁנֹּאמַר עוֹד כִּי הָיָה זֶה כְּדֶרֶךְ שֶׁהַמַּלְכוּת עוֹשָׂה בְּבוֹאָם לְמִלְחָמָה, כִּי עַתָּה הָיוּ מְזֻמָּנִים לִיכָּנֵס לָאָרֶץ וְלָבֹא בְּמִלְחָמָה עִם מַלְכֵי הָאֱמוֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן וְעִם הַשְּׁאָר כֻּלָּם, כְּמוֹ שֶׁאָמַר: ״נוֹסְעִים אֲנַחְנוּ אֶל הַמָּקוֹם אֲשֶׁר אָמַר ה׳״ (במדבר י׳:כ״ט), וְהָיוּ מֹשֶׁה וְהַנְּשִׂיאִים צְרִיכִין לָדַעַת מִסְפַּר חֲלוּצֵי צְבָא הַמִּלְחָמָה, וְכֵן מִסְפַּר כָּל שֵׁבֶט וָשֵׁבֶט, וּמַה יִפְקֹד עָלָיו בְּעַרְבוֹת מוֹאָב בְּמַעַרְכוֹת הַמִּלְחָמָה, כִּי הַתּוֹרָה לֹא תִסְמֹךְ עַל הַנֵּס שֶׁיִּרְדֹּף אֶחָד אֶלֶף. וְזֶה טַעַם **כָּל יוֹצֵא צָבָא בְּיִשְׂרָאֵל**, כִּי הַמִּנְיָן מִפְּנֵי צְבָא הַמִּלְחָמָה. וְעוֹד שֶׁיְּחַלֵּק לָהֶם הָאָרֶץ לְמִסְפָּרָם וְיֵדַע כַּמָּה חֲבָלִים יִפְּלוּ לָהֶם מִן הָאָרֶץ הַנִּכְבֶּשֶׁת לָהֶם, כִּי לוּלֵי דְבַר הַמְרַגְּלִים הָיוּ נִכְנָסִים שָׁם מִיָּד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ALL THOSE THAT WERE NUMBERED OF THE CHILDREN OF ISRAEL BY THEIR FATHERS’ HOUSES … ALL THAT WERE ABLE TO GO FORTH TO WAR IN ISRAEL. It was necessary for Scripture to state the collective number of the people although it had already stated the individual numbers [of each of the tribes], because Moses and Aaron were commanded to ascertain the total number of the people counted, as well as the number of [people in] each tribe, for such is the way of kings when they take a census of their people.
However I have not understood the reason for this commandment, namely why the Holy One, blessed be He, commanded [that they should ascertain the number of the people]. For whilst there was indeed a need for them [the people] to establish their relationship to the [individual] tribes because of the [division of the tribes of Israel according to four] standards, I cannot understand why G-d commanded that they find out the number [of men in each tribe]. Perhaps it was in order to proclaim His mercy over them, for it was *with* [only] *threescore and ten persons* that their *fathers went down into Egypt*,⁷³ and now they were as the sand of the sea, so many men [above] the age of twenty [not to mention the women and children]. After every epidemic and plague He counted them again in order that they should know that it is *He that increaseth the nations;*⁷⁴ *He woundeth, and His hands make whole*.⁷⁵, 5:18. It is for this reason that our Rabbis have said:⁷⁶ “Because of His abundant love for them He counts them every now and then.” Furthermore, he who comes before the father of the prophets, and his brother [*Aaron*] *the holy one of the Eternal*⁷⁷ and becomes known to them by name, receives thereby a merit and life, because he has come *in the council of* the *people and in the register of the house of Israel*,⁷⁸. Ramban, as indicated, applies it in the positive, namely, that those possessing merit will be included in the council of G-d’s people and be written in the register of the house of Israel. It is possible that Ramban also hints to the concluding part of that verse: *neither shall they enter into the Land of Israel*, thus intimating that those who are deserving of reward will enter into the Land. and he receives a part in the merits of the community by being included in their numbers. Similarly, each of the people receive a special merit through being counted by number before Moses and Aaron, for they *will set* their *eyes upon them for good*,⁷⁹ and intercede on their behalf for mercy, [just as it is said], *The Eternal, the G-d of your fathers, make you a thousand times so many more as ye are*,⁸⁰ and He will not reduce your numbers, and the shekels shall be a redemption for your souls. And in Bamidbar Sinai Rabbah I have seen the following text:⁸¹ “*According to the number of names … by their polls*.⁸² The Holy One, blessed be He, told Moses to count them each with respect and [to treat] each one of them with [the honor due to] greatness. [Thus He said]: You shall not say to the head of the family: ‘How many people are there in your family? How many sons do you have?’ but they are each to pass before you with awe and in respect, and you shall count them. — It is with reference to this that it is written, *according to the number of names, from twenty years old and upward, by their polls. ”*⁸²
It is also possible for us to say that [the reason for ascertaining their numbers] was similar to the practice of governments before fighting a war, since they were now ready to enter into the Land and to fight against the kings of the Amorite that were on the other side of the Jordan [eastward] and all the others, as Moses said [unto Hobab], *We are journeying unto the place of which the Eternal said: This I will give unto you*.⁸³ Therefore Moses and the princes [of the tribes] had to know the number of those armed for war, and also the numbers of each and every tribe, [in order to decide] what to command each of them in the plains of Moab [when drawing up] the battle-lines, for the Torah does not rely on the miracle of one chasing a thousand.⁸⁴ This is the purport of the expression, *all that go forth to the host in Israel*,⁸⁵ namely that the census was for the purpose of [determining the number of] men that will go forth to war; and also so that he should distribute the Land to them according to their numbers, and should know how many parts will be allotted to them of the Land that they capture, since if not for the affair of the spies, they would have entered the Land immediately.

footnotes:
⁷³ See Deuteronomy 10:22.
⁷⁴ Job 12:23.
⁷⁵ Ibid.
⁷⁶ Mentioned by Rashi, above. Verse 1; see also Bamidbar Rabbah 4:2.
⁷⁷ Psalms 106:16.
⁷⁸ Ezekiel 13:9. The prophet Ezekiel states it in the negative as a punishment for sinners: they shall not be in the council of My people, neither shall they be written in the register of the house of Israel
⁷⁹ Jeremiah 24:6.
⁸⁰ Deuteronomy 1:11.
⁸¹ I have not found the source thereof.
⁸² Verse 18 above.
⁸² Verse 18 above.
⁸³ Further, 10:29.
⁸⁴ See Deuteronomy 32:30.
⁸⁵ Above, Verse 3.


###### Ramban on Numbers 1:47:1
[Ramban on Numbers 1:47:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/1:47:1)

**וְהַלְוִיִּם לְמַטֵּה אֲבוֹתָם לֹא הָתְפָּקְדוּ בְּתוֹכָם** – הִנֵּה מִתְּחִלָּה רָאָה מֹשֶׁה מִדַּעְתּוֹ שֶׁלֹּא לִמְנוֹת הַלְוִיִּם, מִפְּנֵי שֶׁנֶּאֱמַר לוֹ (במדבר א׳:ד׳) ״וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה״ וְגוֹ', כִּי לְכָל הַמַּטּוֹת הַנִּמְנִים יִהְיוּ נְשִׂיאֵיהֶם. וּבַעֲבוּר שֶׁלֹּא מִנָּה מִבְּנֵי לֵוִי נָשִׂיא, לֹא מָנָה אוֹתָם. וְהִנֵּה מֹשֶׁה מְסֻפָּק בְּעִנְיַן הַלְוִיִּם וְלֹא יָדַע מַה יַעֲשֶׂה לָהֶם, וְכַאֲשֶׁר הִשְׁלִים כָּל הַפְּקוּדִים בָּעָם וְנִשְׁאֲרוּ הַלְוִיִּם לְבַדָּם, פֵּרֵשׁ לוֹ הקב״ה שֶׁלֹּא יִמְנֶה אוֹתָם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, וְיִמְנֶה אוֹתָם לְבַדָּם כִּי יַפְקִידֵם עַל מִשְׁכַּן הָעֵדוּת. וְאָמַר (במדבר ג׳:י״ד) ״פְּקֹד אֶת בְּנֵי לֵוִי״ - שֶׁיִּפְקְדֵם הוּא לְבַדּוֹ בְּלֹא הַנְּשִׂיאִים, וְהוּא קָרָא אַהֲרֹן שֶׁיִּהְיֶה עִמּוֹ כִּי הוּא נְשִׂיא הַשֵּׁבֶט הַהוּא, וְכַאֲשֶׁר הָיוּ נְשִׂיאֵי יִשְׂרָאֵל בְּשִׁבְטֵיהֶם כֵּן יִהְיֶה נְשִׂיא הַלְוִיִּם בָּם. וְאוּלַי זֶה טַעַם הַנִּקּוּד עַל ״וְאַהֲרֹן״ (שם פסוק לט), כִּי לֹא הָיָה הוּא עַל פִּי ה' בְּפֵרוּשׁ. וְאַחֲרֵי כֵן בִּפְקֻדַּת הַלְוִיִּם עַל עֲבוֹדָתָם וְעַל מַשָּׂאָם קָרָא מֹשֶׁה לִנְשִׂיאֵי הָעֵדָה שֶׁיִּהְיוּ עִמּוֹ, כְּמוֹ שֶׁנֶּאֱמַר (במדבר ד׳:מ״ו) ״אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן וּנְשִׂיאֵי יִשְׂרָאֵל אֶת הַלְוִיִּם״, כִּי נָכוֹן הוּא שֶׁיַּסְכִּימוּ כֻלָּם וְיִרְאוּ בְּתִקּוּן הַמִּשְׁמָרוֹת. וְגַם שָׁם חָזַר וְאָמַר בְּמָקוֹם אַחֵר (להלן ד לז מה) ״אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן עַל פִּי ה' בְּיַד מֹשֶׁה״, שֶׁכְּבָר רָמַז בַּנִּקּוּד כִּי אַהֲרֹן הָיָה עִמּוֹ חוֹבָה שֶׁרָאָה מֹשֶׁה לַעֲשׂוֹת כֵּן, וּנְשִׂיאֵי הָעֵדָה רְשׁוּת שֶׁקְּרָאָם מֹשֶׁה לִנְהֹג בָּהֶם כָּבוֹד. וּבְמַסֶּכֶת בְּכוֹרוֹת (בכורות ד׳) אָמְרוּ כִּי הַנְּקֻדָּה עַל אַהֲרֹן לִרְמֹז שֶׁלֹּא נִמְנָה הוּא בְּמִנְיַן הַלְוִיִּם כְּלָל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BUT THE LEVITES AFTER THE TRIBE OF THEIR FATHERS WERE NOT NUMBERED AMONG THEM. Moses had understood at the beginning of his own accord that he should not count the Levites [with the other tribes], because he had been told, *And with you there shall be a man of every tribe* etc.,⁸⁶, Verse 4. meaning that each of the tribes that were to be counted should have their prince present, and since G-d had not appointed a prince for the tribe of Levi, hence he [Moses] did not count them. Therefore he was in doubt about the Levites and did not know what to do with them. And when he had finished all those who were counted of the people, and the Levites remained alone [uncounted], the Holy One, blessed be He, explained to him that he was not to count them *among the children of Israel* but that he should take their sum separately, for he was to *appoint* them *over the Tabernacle of the Testimony*.⁸⁷
He stated *‘p’kod’* [*‘number’* — in the singular] *the children of Levi*⁸⁸, 3:15. meaning that he [Moses] was to count them by himself without [the assistance of] the princes, and it was he [Moses] who called upon Aaron to be with him,⁸⁹, Verse 39: *All that were numbered of the Levites, whom Moses and Aaron numbered* etc. Thus it is clear that Aaron also participated in the counting of the Levites. Since his name was not mentioned when Moses was commanded to take that census, Ramban suggests that he joined at Moses’ invitation, see further in text of Ramban that Moses’ action was alluded to in the words of G-d. See Note 93. since he [Aaron] was the prince of that tribe, and just as the princes of Israel were [present] at [the counting of] their tribes, so was the prince of the Levites to be present when they were counted. Perhaps that is the reason for the dots [in the Torah] on the word *‘v’Aharon’* [*and Aaron*, in the phrase: *All that were numbered of the Levites, whom Moses ‘and Aaron’ numbered*]⁸⁹, Verse 39: *All that were numbered of the Levites, whom Moses and Aaron numbered* etc. Thus it is clear that Aaron also participated in the counting of the Levites. Since his name was not mentioned when Moses was commanded to take that census, Ramban suggests that he joined at Moses’ invitation, see further in text of Ramban that Moses’ action was alluded to in the words of G-d. See Note 93. since his [assistance in the counting] was not by the express commandment of G-d.⁹⁰ Afterwards, [however], when the Levites were appointed to their individual services and burdens, Moses called upon the princes of the congregation to be with him, as it is said, *All those that were numbered of the Levites, whom Moses and Aaron and the princes of Israel numbered*,⁹¹ since it was fitting that they should all give their assent to and supervise the establishment of the *mishmaroth*.⁹² [literally: a guard] is a Division of priests and Levites for duty in the Sanctuary. According to tradition, Moses divided the priests into eight Divisions, four from the families of Eleazar and four from Ithamar, and later on when the Sanctuary was built in Jerusalem, David and Samuel sub-divided them into twenty-four Divisions. Each Division served for a period of one week, and during the three Festivals all the Divisions were in attendance simultaneously (see “The Commandments” Vol. I, pp. 46-47). See also Ramban further, Verse 53, and at Note 96, for additional aspects of this term as used by Ramban. — It should be noted that the concept of *mishmaroth* applied also to the Levites and Israelites, for just as the priests were divided into twenty-four Divisions, so also were the other two groups. Each week a new *mishmar* of priests, Levites, and Israelites would arrive in Jerusalem to attend to the Divine Services in the Sanctuary. The Israelites’ function was to “stand by” the daily offerings brought for the whole congregation of Israel, for “how can a man’s offering be offered while he does not stand by it?” (Taanith 26a). Such a group of Israelites is referred to as a *ma’amad* (literally: “stand by”). In the text of Ramban before us, however, reference is only to the Divisions of the priests and Levites. And Scripture repeats in another place, *These are they that were numbered of the families of the Kohathites … whom Moses and Aaron numbered ‘according to the commandment of the Eternal’ by the hand of Moses*⁹³ command, there had been a hint, and *Moses* therefore, in asking Aaron to be present, was indeed acting *according to the command of the Eternal*. Because He had already hinted through the dots [on the word *v’Aharon*⁸⁹, Verse 39: *All that were numbered of the Levites, whom Moses and Aaron numbered* etc. Thus it is clear that Aaron also participated in the counting of the Levites. Since his name was not mentioned when Moses was commanded to take that census, Ramban suggests that he joined at Moses’ invitation, see further in text of Ramban that Moses’ action was alluded to in the words of G-d. See Note 93.] that Aaron had to be there, from which Moses understood that he was to do so, [hence it says *according to the commandment of the Eternal*].⁹³ command, there had been a hint, and *Moses* therefore, in asking Aaron to be present, was indeed acting *according to the command of the Eternal*. But the [presence of the] princes of the congregation [at the numbering of the Levites]⁹¹ was not obligatory, and Moses called them in order to show them respect, [therefore Scripture does not state that their presence was “according to the commandment of the Eternal”]. In Tractate Bechoroth⁹⁴ the Rabbis have said that the dots on the word *Aharon*⁸⁹, Verse 39: *All that were numbered of the Levites, whom Moses and Aaron numbered* etc. Thus it is clear that Aaron also participated in the counting of the Levites. Since his name was not mentioned when Moses was commanded to take that census, Ramban suggests that he joined at Moses’ invitation, see further in text of Ramban that Moses’ action was alluded to in the words of G-d. See Note 93. are to hint that Aaron himself was not counted at all in the census of the Levites.⁹⁵ indicate that “he was not in the census of the Levites,” which can be interpreted as saying that he did not participate in *counting* the people, and only Moses did it. Mizrachi in fact interprets Rashi in this way, since the verse [*whom Moses and Aaron counted*] refers to those who did the actual counting of the Levites, thus the dots on the word “Aaron” indicate that he did not participate in the counting — but he himself may well have *been counted*. Ramban’s language, however, clearly means that “Aaron himself *was not counted* at all in the census of the Levites.” This explains why Ramban does not quote this explanation of the Gemara in the name of Rashi, as he is wont to do, since his interpretation of the text of Bechoroth 4a is different than Rashi’s.

footnotes:
⁸⁶ Ibid.
⁸⁷ Further, Verse 50.
⁸⁸ Ibid.
⁸⁹ Ibid.
⁸⁹ Ibid.
⁹⁰ Rashi however, [basing himself on Bechoroth 4a] states that the dots indicate that “Aaron himself was not in the census of the Levites.” This will be mentioned by Ramban further on in a somewhat different form (see Note 95).
⁹¹ Further, 4: 46.
⁹² A mishmar
⁹³ Further, 4:37. The verse seems to indicate that G-d had explicitly commanded Aaron’s presence at the census, which does not corroborate Ramban’s interpretation above. Ramban therefore explains that although there was no explicit
⁸⁹ Ibid.
⁹³ Further, 4:37. The verse seems to indicate that G-d had explicitly commanded Aaron’s presence at the census, which does not corroborate Ramban’s interpretation above. Ramban therefore explains that although there was no explicit
⁹¹ Further, 4: 46.
⁹⁴ Bechoroth 4a.
⁸⁹ Ibid.
⁹⁵ There is a marked difference on this point between the language of Rashi (see above Note 90) and that of Ramban. According to Rashi, the dots on the word Aharon


###### Ramban on Numbers 1:53:1
[Ramban on Numbers 1:53:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/1:53:1)

**וְהַלְוִיִּם יַחֲנוּ סָבִיב לְמִשְׁכַּן הָעֵדוּת וְלֹא יִהְיֶה קֶצֶף** – אַף עַל פִּי שֶׁנֶּאֱמַר זֶה בַּמִּשְׁכָּן בִּהְיוֹתוֹ בֵּין הַדְּגָלִים בַּמִּדְבָּר, הוּא מִצְוָה לְדוֹרוֹת גַּם בַּמִּקְדָּשׁ, כִּי מִכָּאן תִּקְּנוּ הַמִּשְׁמָרוֹת. וְטַעַם ״וְשָׁמְרוּ הַלְוִיִּם אֶת מִשְׁמֶרֶת מִשְׁכַּן הָעֵדוּת״ - שֶׁיִּשְׁמְרוּ אוֹתוֹ בַּלַּיְלָה וְיֵלְכוּ סָבִיב הַמִּשְׁכָּן, כְּמוֹ שֶׁאָמְרוּ (ספרי קרח קט״ז): הַכֹּהֲנִים שׁוֹמְרִים מִבִּפְנִים וְהַלְוִיִּם מִבַּחוּץ, וְהֵם כֻּלָּם כְּשׁוֹמְרִים לְרֹאשׁ הַמֶּלֶךְ. כָּךְ שָׁנִינוּ בַּבָּרַיְתָא שֶׁל שְׁלֹשִׁים וּשְׁתַּיִם מִדּוֹת: מִדָּבָר שֶׁאֵינוֹ מִתְפָּרֵשׁ בִּמְקוֹמוֹ וּמִתְפָּרֵשׁ בְּמָקוֹם אַחֵר כֵּיצַד וְכוּ'. כַּיּוֹצֵא בּוֹ: ״מִשְׁפְּחוֹת בְּנֵי קְהָת יַחֲנוּ" וְגוֹ' (במדבר ג':כ״ט), ״מִשְׁפְּחוֹת בְּנֵי הַגֵּרְשֻׁנִּי יַחֲנוּ עַל יֶרֶךְ הַמִּשְׁכָּן יָמָּה״ (שם פסוק כג), ״וּנְשִׂיא בֵית אָב לְמִשְׁפְּחוֹת מְרָרִי וְגוֹ' עַל יֶרֶךְ הַמִּשְׁכָּן יַחֲנוּ צָפֹנָה״ (שם פסוק לה). אֲבָל לֹא שָׁמַעְנוּ שֶׁצִּוָּהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲשֶׂה אֶת בָּנָיו כ״ד מִשְׁמָרוֹת. וְהֵיכָן שָׁמַעְנוּ? ״אֵלֶּה פְקֻדָּתָם לַעֲבוֹדָתָם לָבֹא לְבֵית ה' כְּמִשְׁפָּטָם בְּיַד אַהֲרֹן אֲבִיהֶם כַּאֲשֶׁר צִוָּהוּ ה' אֱלֹהֵי יִשְׂרָאֵל״ (דהי״א כד יט). לָמַדְנוּ שֶׁהָיְתָה מִצְוָה זוֹ בְּיַד מֹשֶׁה וְאַהֲרֹן. וְשָׁנִינוּ עוֹד בְּמַסֶּכֶת תָּמִיד (פ״א מ״א): בִּשְׁלֹשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ. וְאָמְרוּ בַּגְּמָרָא שֶׁלָּהּ (כו): מְנָא הָנֵי מִלֵּי? אָמַר אַבַּיֵּי, דְּאָמַר קְרָא (במדבר ג':ל״ח): ״וְהַחוֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל מוֹעֵד מִזְרָחָה מֹשֶׁה״, וַהֲדַר ״אַהֲרֹן וּבָנָיו שֹׁמְרִים מִשְׁמֶרֶת הַמִּקְדָּשׁ״ - אַהֲרֹן בְּחַד מָקוֹם וּבָנָיו בִּשְׁנֵי מְקוֹמוֹת וְכוּ', כִּדְאִיתָא הָתָם. לָמַדְנוּ שֶׁהֵן מִצְווֹת לְדוֹרוֹת וְאֵינָן בַּמִּשְׁכָּן בִּלְבַד, וְהַפְּסוּקִים בְּדִבְרֵי הַיָּמִים (א כג-כו) מְפֹרָשִׁים בְּעִנְיַן הַמִּשְׁמָרוֹת וְכָל הַתִּקּוּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE LEVITES SHALL PITCH ROUND ABOUT THE TABERNACLE OF THE TESTIMONY, THAT THERE BE NO WRATH UPON THE CONGREGATION OF THE CHILDREN OF ISRAEL, AND THE LEVITES SHALL KEEP THE CHARGE OF THE TABERNACLE OF THE TESTIMONY. Although this [verse] was said [specifically] about the Tabernacle set up between the standards in the desert, it constitutes a commandment for all times, [and thus applies] also to the Sanctuary [in Jerusalem], and it is on the basis of this [verse] that [David and Samuel] instituted the *mishmaroth*.⁹⁶ was a twofold one: consisting of the Divisions, as explained above in Note 92, and of guards, as explained here. See my Hebrew commentary p. 200. And the meaning of [the verse before us], *and the Levites shall keep the charge at the Tabernacle of the Testimony* is that they should keep guard of and patrol the Tabernacle at night, just as the Rabbis have said:⁹⁷ 116. “The priests are to keep watch within [the enclosures or the walls], and the Levites outside,” all of them constituting a kind of “guard of the king’s head.” Similarly we have been taught in the Beraitha of Thirty-two Rules:⁹⁸ precepts of the Torah, there are thirteen basic principles of exegesis formulated by Rabbi Ishmael. For explaining the Agadic (homiletic) teachings of the Torah, there are thirty-two such rules, formulated by Rabbi Eliezer the son of Rabbi Yosei the Galilean. Ramban’s quotation here is found in Enelow’s edition of the work, page 30. See in Genesis (Vol. I, p. 437) where Ramban refers to this Tannaitic work as “the Midrash of Thirty-two Rules by which Agadah is explained.” Thus, although a wider latitude of interpretation was applied to the homiletic teachings of the Torah, they were yet guarded by a set of rules which assured all such elucidations as being authentic expressions of the Torah. “What is [an example of] a subject not explained in its [proper] place but explained elsewhere? It is written etc. Similarly, it is stated: *The families of the sons of Kohath were to pitch on the side of the Tabernacle southward;*⁹⁹ *The families of the Gershonites were to pitch behind the Tabernacle westward;*¹⁰⁰, Verse 23. *And the prince of the father’s house of the families of Merari being Zuriel the son of Abichail, they were to pitch on the side of the Tabernacle northward*.¹⁰¹, Verse 35. We have not yet heard, however, that the Holy One, blessed be He, commanded [Aaron] that he should divide his sons into twenty-four Divisions.⁹² [literally: a guard] is a Division of priests and Levites for duty in the Sanctuary. According to tradition, Moses divided the priests into eight Divisions, four from the families of Eleazar and four from Ithamar, and later on when the Sanctuary was built in Jerusalem, David and Samuel sub-divided them into twenty-four Divisions. Each Division served for a period of one week, and during the three Festivals all the Divisions were in attendance simultaneously (see “The Commandments” Vol. I, pp. 46-47). See also Ramban further, Verse 53, and at Note 96, for additional aspects of this term as used by Ramban. — It should be noted that the concept of *mishmaroth* applied also to the Levites and Israelites, for just as the priests were divided into twenty-four Divisions, so also were the other two groups. Each week a new *mishmar* of priests, Levites, and Israelites would arrive in Jerusalem to attend to the Divine Services in the Sanctuary. The Israelites’ function was to “stand by” the daily offerings brought for the whole congregation of Israel, for “how can a man’s offering be offered while he does not stand by it?” (Taanith 26a). Such a group of Israelites is referred to as a *ma’amad* (literally: “stand by”). In the text of Ramban before us, however, reference is only to the Divisions of the priests and Levites. Where, then, have we heard it? [In the verse in I Chronicles 24: 19, following the division of the priests by David and Zadok into twenty-four Divisions, where it is stated]: *These were the orderings of them in their service, to come into the House of the Eternal according to the ordinance given unto them by the hand of Aaron their father, as the Eternal, the G-d of Israel, had commanded him*. We thus learn that this commandment [of dividing the priests into *mishmaroth*]⁹² [literally: a guard] is a Division of priests and Levites for duty in the Sanctuary. According to tradition, Moses divided the priests into eight Divisions, four from the families of Eleazar and four from Ithamar, and later on when the Sanctuary was built in Jerusalem, David and Samuel sub-divided them into twenty-four Divisions. Each Division served for a period of one week, and during the three Festivals all the Divisions were in attendance simultaneously (see “The Commandments” Vol. I, pp. 46-47). See also Ramban further, Verse 53, and at Note 96, for additional aspects of this term as used by Ramban. — It should be noted that the concept of *mishmaroth* applied also to the Levites and Israelites, for just as the priests were divided into twenty-four Divisions, so also were the other two groups. Each week a new *mishmar* of priests, Levites, and Israelites would arrive in Jerusalem to attend to the Divine Services in the Sanctuary. The Israelites’ function was to “stand by” the daily offerings brought for the whole congregation of Israel, for “how can a man’s offering be offered while he does not stand by it?” (Taanith 26a). Such a group of Israelites is referred to as a *ma’amad* (literally: “stand by”). In the text of Ramban before us, however, reference is only to the Divisions of the priests and Levites. was already given to Moses and Aaron.”
We have also been taught in Tractate Tamid:¹⁰² “The priests kept watch at three places in the Sanctuary.” And in the Gemara there the Rabbis said:¹⁰³, 26 a. The Mishnah there explains which were the three specific places in the Temple at Jerusalem where the priests used to keep watch. “Whence do we know this? Said Abaye: Scripture states, *And those that were to pitch before the Tabernacle eastward were Moses, and* after him *Aaron and his* [two] *sons, keeping the charge of the Sanctuary*.¹⁰⁴ [This teaches us that] Aaron was [to guard] in one place and his [two] sons in two [other] places etc.,” as is explained there. Thus we learn that these commandments apply for all times and not only at the Tabernacle, and the verses in the Book of Chronicles¹⁰⁵, Verses 20-31. Verse 19 there [quoted above in the text] states that the command to make such Divisions was already given to Moses and Aaron. See also *ibid.*, 9:22. It remained, however, an oral tradition among the priests that they would be finally divided into such twenty-four Divisions until Ezra (the author of the Book of Chronicles) came and showed that the total number of these Divisions has been alluded to, in the Torah. explain the subject of the *mishmaroth*⁹² [literally: a guard] is a Division of priests and Levites for duty in the Sanctuary. According to tradition, Moses divided the priests into eight Divisions, four from the families of Eleazar and four from Ithamar, and later on when the Sanctuary was built in Jerusalem, David and Samuel sub-divided them into twenty-four Divisions. Each Division served for a period of one week, and during the three Festivals all the Divisions were in attendance simultaneously (see “The Commandments” Vol. I, pp. 46-47). See also Ramban further, Verse 53, and at Note 96, for additional aspects of this term as used by Ramban. — It should be noted that the concept of *mishmaroth* applied also to the Levites and Israelites, for just as the priests were divided into twenty-four Divisions, so also were the other two groups. Each week a new *mishmar* of priests, Levites, and Israelites would arrive in Jerusalem to attend to the Divine Services in the Sanctuary. The Israelites’ function was to “stand by” the daily offerings brought for the whole congregation of Israel, for “how can a man’s offering be offered while he does not stand by it?” (Taanith 26a). Such a group of Israelites is referred to as a *ma’amad* (literally: “stand by”). In the text of Ramban before us, however, reference is only to the Divisions of the priests and Levites. and the [details of the] whole institutions.

footnotes:
⁹⁶ The “guards” of the Sanctuary. Guard was kept in the Sanctuary at Jerusalem at twenty-four places; the guards being priests and Levites. The priests kept watch at three places, the Levites at twenty-one (Midoth 1:1). Thus Ramban understands that the order of the mishmaroth
⁹⁷ Sifre Korach
⁹⁸ In interpreting the legal
⁹⁹ Further, 3:29.
¹⁰⁰ Ibid.
¹⁰¹ Ibid.
⁹² A mishmar
⁹² A mishmar
¹⁰² Tamid 25 b.
¹⁰³ Ibid.
¹⁰⁴ Further, 3:38.
¹⁰⁵ The twenty-four Divisions of the priests are mentioned in I Chronicles 24:7-18; those of the Levites, ibid.
⁹² A mishmar