This is the third census within a relatively short period of time. When Bnei Yisrael left Egypt, the Torah (Shemos 12:37) states, “About six hundred thousand men on foot aside from children.” Once again, after the sin of the Golden Calf, Hashem counted them by means of a half shekel to determine how many were left after the sinners had died. The Torah (Shemos 38:26) states, “A half-shekel … for everyone who passed through the census takers, from twenty years of age and up for the six hundred three thousand, five hundred fifty.” As they are now counted once again, after the dedication of the Mishkan the total remains the same. Initially, the three cencuses seem the same. A few disparities, however, are noted in the text between the third census and the previous two.
First, the Torah devotes a significant portion of our parsha to the results of the third census, more than to either of the previous two censes. Second, the Torah now refers to the counted men by a new name, “yotzai tzava,” those who go out to the legion. They seem to have lost their simple status as, “gevarim,” men on foot, or “pekudim,” those who passed through the census. Third, in this last census they are first counted “according to their families, according to their fathers’ household, by number of the names,” then each tribe individually followed by a general total. After they are divided into formation according to the degalim, their number is reiterated individually and collectively. Finally, after the universal census is completed, a separate census is made for Shevet Levi, from one month old and above. This is followed by a census of the bechorim, first-born, and completed by a census of the Levi from thirty years of age until fifty. What is the purpose of this grandiose census? Why is so much space dedicated to it, especially when so little space is devoted to the two prior cencuses?
Horav Elchanan Sorotzkin, zl, offers a novel insight into the matter. The Torah teaches a lesson regarding the amazing transformation of the “six hundred thousand men” who left Egypt. They developed from members of the house of slavery and affliction to become those who built the Mishkan as a place for the Shechinah to repose. Although, before they were counted a second time they had already received the Torah — an unparalleled spiritual revelation — they, nonetheless, transgressed with the tragic sin of the Golden Calf. Accordingly, the revelation at Sinai remained merely a “betrothal” between Klal Yisrael and Hashem. The final “chupah and nessuin” — the culmination of their spiritual transformation — did not take place until the final construction of the Mishkan.
Finally, the “kallah,” Knesses Yisrael, entered into spiritual matrimony with Hashem. No longer were they gevarim; gone were the pekudim; now they were yotzei tzava! They were inducted into Hashem’s royal legion of service. Each Jew was a special star that shone brightly. Each individual achieved a status unlike ever before attained in his relationship with the Almighty. Being counted “according to their names” reflected this elevated stature. The Torah did not consider it redundant to recount this last census in detail. The newly acquired distinctiveness of Bnei Yisrael warranted this unique expression of Hashem’s love and esteem for us.
