1. The Repeated Counting of Bnei Yisrael
In this week’s parsha, Parshas Pinchas, we find that the Jewish people are counted once again. This is not the first time such a census takes place in the Torah. Previously, there were two notable counts: one after Yom Kippur—when Moshe Rabbeinu descended from Har Sinai following the episode of the Egel (Golden Calf)—and another on Rosh Chodesh Iyar. Now, in our parsha, Hashem commands a new count of Bnei Yisrael.
Rashi addresses the reason for this repeated counting. He explains that after a plague struck the people—a result of their involvement with the Midianite and Moabite women, as instigated by Bilaam’s advice—Hashem wanted to know how many remained. Rashi gives a mashal: if a shepherd has wolves attack his flock and some sheep are lost, he counts what remains. Similarly, after so many perished in the plague, Hashem instructs Moshe to count those who survived.
2. The Sin of Baal Peor and Its Aftermath
The background to this census is rooted in the events at the end of Parshas Balak. Bilaam, unable to curse Bnei Yisrael directly, advised Balak and the Midianites to entice the Jewish men with non-Jewish women, leading them to sin and bringing Hashem’s anger upon them. The Torah describes how Kosbi bas Tzur, a prominent Midianite woman—the daughter of one of their leaders—was offered for this purpose.
The Gemara elaborates that Kosbi’s father instructed her not to settle for enticing just anyone among Bnei Yisrael but specifically someone at the top—even Moshe Rabbeinu himself. When she approached Zimri ben Salu, leader of Shevet Shimon, Zimri had to convince her that he was important enough to meet her father’s criteria.
This grave sin led to Hashem’s wrath and resulted in a devastating plague among Bnei Yisrael. In response to these losses, Hashem commands Moshe to conduct a new census.
3. The Purpose and Timing of This Census
Rashi offers another interpretation regarding why Bnei Yisrael were counted now: when they left Mitzrayim and were “given over” to Moshe Rabbeinu, they were counted then as well. Although it is not explicit in the Torah that they were counted immediately upon leaving Egypt (the first explicit count occurs after Yom Kippur), Rashi seems to refer to that initial number given when they left Mitzrayim—Kishei shmei esrei elef ragli—about 600,000 men on foot.
Now that Moshe is nearing his passing and preparing to “give back” Bnei Yisrael before entering Eretz Yisrael, another count is conducted. Just as one counts when receiving something precious and again when returning it, so too here: Moshe counts them as he prepares for his departure.
4. Who Remained from the Original Generation?
Tragically, none of those originally counted from age twenty and up survived except for Yehoshua and Kalev. The Gemara in Baba Basra notes an exception: those above sixty years old were not included in the decree against that generation—the gezeirah only applied from ages twenty through sixty (see Baba Basra 121b). However, Rashi does not mention this detail explicitly.
Thus, almost all those who left Egypt had perished by now; this census records an entirely new generation poised to enter Eretz Yisrael.
5. The Census as Basis for Dividing Eretz Yisrael
A key reason for this precise counting was its direct connection to dividing Eretz Yisrael among Bnei Yisrael. The Torah states that each person who was counted would receive a portion in the land—la'eilah takol ha'kesaretz. Therefore, knowing exactly how many individuals there were was crucial since each portion corresponded directly with each person counted.
Rashi discusses at length how these portions were determined: every individual received a share based on their inclusion in this census. The land was divided into as many portions as there were people counted—over 600,000 pieces—and distributed accordingly.
6. How Was Eretz Yisrael Actually Divided?
The division was not simply by area but by value. Sometimes a larger tract of land could be equal in value to a smaller one due to its quality or location. Thus, each tribe received land proportional to its population size based on value rather than mere size or acreage.
Although each tribe received its own section within Eretz Yisrael (rather than individuals being scattered throughout), these tribal sections themselves varied according to how many members each tribe had at the time of counting.
7. The Role of Lottery (Goral) in Distribution
The Torah also describes a lottery system used for distributing these tribal portions (goral). If there had been twelve equal sections for twelve tribes, such a lottery would be straightforward: each tribe would draw lots for one section apiece. However, since sections differed in size and value according to tribal population numbers, what exactly did this lottery accomplish?
Rashi explains that although which tribe would receive which section was predetermined by Hashem (and written down), the lottery served as public confirmation that everything matched up perfectly with Divine intent. Each representative would draw two slips: one naming their tribe and one naming their allotted region—and miraculously they always matched up correctly.
8. Further Questions on Division Among Tribes East of Jordan
A further question arises regarding Shevet Reuven and Shevet Gad who later requested land east of the Jordan River: How did their request affect this division? Did they originally receive portions west of the Jordan which were then exchanged? Or did their allocation shift entirely? This issue requires further study among the Meforshim, as it appears from our parsha that everyone initially received what was due without mention of subsequent changes.
9. Complexities in Inheritance and Distribution Among Families
There is also an intriguing Rashi about how inheritance worked during this division process: although every individual entering Eretz Yisrael received a portion according to their number in this census, ultimately these shares reverted back through family lines so that grandparents’ shares reflected their descendants’. This created an intricate system where portions were divided among families based on both current numbers and ancestral claims.
While it is difficult to explain all these details briefly here (as Rashi lays out an elaborate calculation), it demonstrates how unique and complex was Hashem’s method for distributing Eretz Yisrael among His people.