Bamidbar 5784

Contents

במדבר א':א'

And HaShem spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month, in the second year after their exodus from Egypt, saying: (א) {פרשת במדבר} וַיְדַבֵּ֨ר יְהֹוָ֧ה אֶל־מֹשֶׁ֛ה בְּמִדְבַּ֥ר סִינַ֖י בְּאֹ֣הֶל מוֹעֵ֑ד בְּאֶחָד֩ לַחֹ֨דֶשׁ הַשֵּׁנִ֜י בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית לְצֵאתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃
Lift up the head of the entire congregation of the children of Israel according to their families, their father’s houses, by the number of names of every male, according to their heads. (ב) שְׂא֗וּ אֶת־רֹאשׁ֙ כׇּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמ֔וֹת כׇּל־זָכָ֖ר לְגֻלְגְּלֹתָֽם׃

The two verses are extraordinarily complex and elaborately formulated, and one must understand every word, including its position in the sentence and the connections that arise from it, precisely.
Because this is a lot of material, here is first a
Summary:

I would like to highlight a specific detail here and therefore keep it very brief.
Perhaps a longer Devar Torah will follow later.

Says Malbi“M: In the previous census, after the sin of the Golden Calf, only the total number was of interest. There was no distinction by names, families, or tribes.
In this census, however, every individual had to be registered with their lineage. Why? Because the Shechinah will now permanently rest on them, and it can only rest on Israel. This is based on various textual sources, see Masechet Avodah Zarah. The idol-worshippers come and say, our firstborns would also have wanted to serve. Says HKBH: Simply bring your birth and family records to make your lineage and affiliation clear. And they cannot do that, as it is unclear who is with whom...
From this, we see the importance of Yichus, lineage.
And how should one imagine this census? 605,550 men over 20 had to be recorded, and each had to prove that he belonged!
It is prescribed here:

From the age of twenty years and upward, everyone who goes out to the assembly (or: to the army) in Israel, you shall muster them according to their hosts, you and Aaron. במדבר א':ג'
(ג) מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כׇּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵ֑ל תִּפְקְד֥וּ אֹתָ֛ם לְצִבְאֹתָ֖ם אַתָּ֥ה וְאַהֲרֹֽן׃

And with you, assigned to you: Let there be one man per tribe, a tribal prince he shall be. במדבר א':ד'
(ד) וְאִתְּכֶ֣ם יִהְי֔וּ אִ֥ישׁ אִ֖ישׁ לַמַּטֶּ֑ה אִ֛ישׁ רֹ֥אשׁ לְבֵית־אֲבֹתָ֖יו הֽוּא׃
You and Aaron, and the twelve tribal princes, who are named in the following verses.
Note: Here, the tribal princes are directly named and appointed by HaShem. There is no doubt; they are perfect tzaddikim.
In the incident with the spies, it will be different. There, because HaShem already sees where it is headed, He tells Moses: Send “for yourself,” meaning by your own decision. And since man cannot see the hearts and minds, what had to happen apparently happened, and we suffer from it to this day.

I imagine it like this: Every individual came to Moses and Aaron, was looked at, perhaps allowed to tell Moses his name, maybe even asked about his well-being. Then he was sent to his tribal prince, who ensured that he was indeed Ploni, son of Almoni, from the Chassid family of such-and-such tribe. A brief inquiry was made, they know him, everything checks out. He receives his certificate and is recorded in the tribal register.

What is actually happening here?
The former family of 70 souls is now officially registered as a nation, all relationships disclosed, and it is ensured that everyone is embedded in a network, a whole, no one is left out or alone.
The inheritance relationships and responsibilities for the support of the sick and disabled are also clearly disclosed.
But it is much more than that:
Every individual gets to speak with Moses and Aaron, is seen, and knows with unshakable certainty that HKBH values him, loves him personally, and wants him in this world. No one was “just randomly” born and is here in this world; everyone has a purpose.

This is, especially in an environment like the wilderness, which is extremely hostile to life, very important.
And we see that nothing has changed in the 3,400 years since then.
The Malbim says, among other things, further: Because now Am Yisrael is HaShem’s army on earth, they must be honorably arranged, each with his tribe, each tribe with its banner, and all with an order that corresponds to the nation’s position in the world. Further, he writes: Because all Bnei Yisrael were completely healed of all ailments at Matan Torah, they were all, without exception, strong and fit for war.

Our Sages further say:
The children of Israel were at Mount Sinai on such an extremely high level of development that they could constantly see the heavenly hosts and HaShem’s throne. What Ezekiel was allowed to see once in his life for a few minutes or hours, they saw day and night.
They saw the heavenly armies divided into four camps, in the four directions of heaven, encamped around HaShem’s exalted throne.
And they said: Wow, we want that too!
Now HaShem said: You want that too? Great! No problem.
I will speak to you directly!
However, they could not bear it; they were drawn out of their bodies by the overwhelming love and power of the Shechinah and could/would not return!
HaShem had to revive them, and then Moses was interposed as a prophet, as a “transformer.”
HaShem said: I will give Moses the two tablets and the oral teaching, and when he comes down from the mountain, you will build the Mishkan, we will arrange you, and off you go to Eretz Yisrael!
And then the sin of the Golden Calf happened... And then another transformer had to be added: The Levites were given the task of mediating between the people and the Mishkan.
Because they were not involved in the Golden Calf, and they unconditionally stood on HaShem’s side.

Rashi and Ramban, and David the King’s great mistake

במדבר א':א'

The two verses are extraordinarily complex and elaborately formulated, and one must understand every word, including its position in the sentence and the connections that arise from it, precisely.

In the wilderness of Sinai: At the place where the Torah was given, an empty, life-hostile place where one can only live by miraculous, supernatural means. A place of silence, where every word echoes for many kilometers. A place where man is thrown back to the absolute essentials. And: still at the mountain, but no longer on the mountain, but
In the Tent of Meeting: The Mishkan, the Tent of Meeting, is built like Mount Sinai, with zones of increasing holiness, and at its innermost is the Shechinah, unattainable for ordinary Israelites, even for the Kohanim. This is because the power of love and divinity there is so overwhelmingly strong that only a completely purified person (body AND soul) can experience it as such and remain alive. If even the slightest trace of impurity/darkening by instincts is present, it breaks apart; the soul clings to the Shechinah, and the body to the dust of the earth.
On the first day of the second month in the second year after the exodus from Egypt: One month after the inauguration of the Mishkan, and two weeks after the first Passover offering. This also means: in the same year, namely immediately after Yom Kippur, Bnei Yisrael were already counted once! Why so late, why not immediately after Yom Kippur? Says Malbim: Because they first had to build and inaugurate the Mishkan! They needed the transformers now to survive the presence of the Shechinah in their midst!
Lift up: Ramban asks in the name of Chazal: Why does it not say “Count (saper),” “remember caringly (poiked),” “record by counting (mana)”?
The head of the entire congregation: The word Se’u is ambiguous and double-edged, in the truest sense of the word. There are several midrashim on which Ramban bases his explanation here.
In the first Midrash, on Bereshit 40:13 and 19, it is explained that the word se’u refers to Joseph and the two ministers: The cupbearer is lifted up and returns to his honorable profession, and the baker’s head is “lifted” from his body, severed, and he dies.
Similarly with Bnei Yisrael: If they do HaShem’s will, they will be lifted to greatness and become a light to the world, and if not, they will die (see this generation, 40 years in the wilderness until they all passed away).
But there is another Midrash in Vayikra Rabbah, which clearly states that Se’u is to be understood as leading to glory, because of the cupbearer.
Ultimately, the conclusion remains: If we do good, it will be good.
However, Bnei Levi are excluded from this census. Since the sin of the Golden Calf, Levi has been managed separately from the rest of the people, as the entire tribe did not succumb to the Calf.
In the further course of the parsha, another census follows:

And HaShem spoke to Moses in the wilderness of Sinai, saying: Remember caringly (Pakoid) – also: Count – the sons of Levi according to their father’s houses, families, every male from one month and older, remember them. במדבר ג':י"ד
(יד) {חמישי} וַיְדַבֵּ֤ר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה בְּמִדְבַּ֥ר סִינַ֖י לֵאמֹֽר׃
(טו) פְּקֹד֙ אֶת־בְּנֵ֣י לֵוִ֔י לְבֵ֥ית אֲבֹתָ֖ם לְמִשְׁפְּחֹתָ֑ם כׇּל־זָכָ֛ר מִבֶּן־חֹ֥דֶשׁ וָמַ֖עְלָה תִּפְקְדֵֽם׃
Here it says: Pakoid, according to Ramban, a remembering, caringly intervening action (cf. Bereshit 21:1: HaShem pakad Sarah).
This means: Not a direct count, but via shekels or other indirect methods. This is because several places in the Torah explicitly state that Am Yisrael is not countable and should not be (directly) counted. It is derived from these various verses, together with the event of the census by David HaMelech, where a terrible plague killed thousands as a result of his direct counting of the people, that direct counting activates the accuser in heaven, and as a result, all those with “open accounts” in heaven can be held accountable.
A very complex and important concept-topic that Ramban also addresses in our verses here.
It is discussed in Brachot 62:. Ramban asks: How can it be that David HaMelech made such a grave, deadly mistake in something as simple as a census?
He makes a long excursus through various textual sources and midrashim and provides evidence, in his view, that David HaMelech did not intend to conduct a census with direct counting, but that he and the people were punished because the census was baseless, or rather, only to satisfy his own pride: to see how great the people had become under his reign.
Another possibility he mentions: The counting of those under 20 years old, who are considered of age for religious duties but do not sit in the assembly. But since it is said that the people are not countable, or not fully countable, this is a sin.
Another possibility is that he had those under 20 who were fit for war counted.
All these possibilities, however, are refuted by the Gemara in Brachot 62:.
Brachot, 62 amud 2
In Shmuel 1, 26:19 it says: “…if HaShem has incited you against me, let HIM receive a Mincha offering…” Rabbi Elazar says: HaKadosh Baruch Hu said to David: “You call me an inciter? Well, I will lead you astray with something that even kindergarten children know and master. It is written (Shemot 30:12): ‘When you lift up the head of the children of Israel to count them (Pakoid, remembering, caringly intervening action), each man shall give a ransom for his soul, etc.’ And immediately: (Divrei HaYamim 1, 21:1) ‘And Satan stood up against Israel,’ and further it says: (Shmuel 2, 24:1): ‘And he incited David against them, saying: Go, count (Mneh) Israel.’ And since it explicitly says ‘count,’ it is not appropriate to say he counted them indirectly via a half-shekel payment. And it says: (Shmuel 2, 24:15) And HaShem sent a plague on Israel from morning until the time of assembly (Mincha, afternoon).” גמרא ברכות ס"ב::י"א
שמואל א כ"ו:י"ט} "אִם ה' הֱסִיתְךָ בִי יָרַח מִנְחָה", אָמַר רַבִּי אֶלְעָזָר: אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד: "מֵסִית" קָרֵית לִי? הֲרֵי אֲנִי מַכְשִׁילְךָ בְּדָבָר שֶׁאֲפִילּוּ תִּינוֹקוֹת שֶׁל בֵּית רַבָּן יוֹדְעִים אוֹתוֹ. דִּכְתִיב: {שמות ל':י"ב} "כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל לִפְקוּדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ" וְגוֹ'. מִיָּד, {דברי הימים א כ"א:א'} "וַיַּעֲמוֹד שָׂטָן עַל יִשְׂרָאֵל", וּכְתִיב: {שמואל ב כ"ד:א'} "וַיָּסֶת אֶת דָּוִד בָּהֶם לֵאמֹר לֵךְ מְנֵה אֶת יִשְׂרָאֵל". וְכֵיוָן דִּמְנִינְהוּ לָא שְׁקַל מִינַּיְיהוּ כּוֹפֶר. דִּכְתִיב: {שמואל ב כ"ד:ט"ו} "וַיִּתֵּן ה' דֶּבֶר בְּיִשְׂרָאֵל מֵהַבֹּקֶר וְעַד עֵת מוֹעֵד"
This means: David ordered a direct count!
But the question arises: Why? How can it be that the holy tzaddik David, king in Israel, caused such suffering to his people?
And how can it be that the All-Merciful kills a large number of people just because the king sinned?!
The Gemara’s answer is of great significance for us.
David HaMelech expresses a reproach to Saul, but it is actually a reproach to HaShem Yisbarach personally:
He tells him: HaShem has incited you against me because you sinned. Go, make an offering and appease HIM so that He no longer torments you!
Now one must reflect: Why does Saul pursue David, where is the root of the evil? It lies in Saul’s sin of letting Agag ben Amalek live for one night. Saul wanted to please the people, was not strong enough to overcome his vanity for HaShem’s will.
He was punished for it by HaShem with mental derangement and paranoia.
And this is what David HaMelech throws at his feet here, but with words that can be interpreted as blaming the Almighty for being responsible for it all.
And this misstep triggers a reaction: HaShem lets Satan off the leash and allows him to mislead David HaMelech. This is also to sensitize him to the fact that he should not lecture Saul, his neighbor, about his weaknesses and sins, under which he personally suffers, but which he must not hold against the other, as it shames him.
And behold, now David HaMelech is shamed before his army commander. A very strong verb is used there: abhorrence. Joab abhors David’s decision and argues vehemently against it!
But David is so blinded by his vanity and by Satan that he ignores his general’s warning. And so he receives a punishment that his people also feel, as the plague kills thousands.
But what about all the Bnei Yisrael who pass away because of this?
Even these, however, are judged only according to Din Zedek. They all had “open accounts,” and HaShem Yisbarach instructed Satan to take those from this world who could thereby annul their sins and thus reach Gan Eden. (Gemara, 62:, next sugya).

What do we learn: The power of words and intentions is very great, and we must be careful, also because our words and actions have consequences for all those within our sphere of influence, meaning those dependent on us!
And here we have an answer to our current situation as well. We experience the consequences of our collective words and actions. And everything is completely just in heaven, even though we cannot understand it.

Another interesting question about the census:
Two censuses took place within six months, with exactly the same result!
Many commentators ask with astonishment: How can this be?

Or HaChayim makes a lengthy calculation and discussion, which he resolves with a very simple argument:
Before we examine the reasons for the delay of this census, we must remember that the previous census, reported in Parshat Pekudei (38:26), stated the number of male Israelites over 20 years as 603,550. This was six months after the sin of the Golden Calf, when the half-shekel each male Israelite over 20 contributed symbolized the redemption of his soul. This number exceeded the number of male Israelites over 20 who left Egypt by about 3,550, although in the meantime, during the episode of the Golden Calf, many Israelites had died or been executed by the Levites because they participated in the idolatry of the Golden Calf. If it took only six months to replenish their number according to Parshat Pekudei, how do we explain that the number between then and now did not increase by even a single man? Surely some Israelites reached the age of 20 between the census in Parshat Pekudei and the one reported here? It is unlikely that any of them died during a time when they were all busy fulfilling the commandment to bring their contributions for the Tabernacle.
Our question is reinforced when we consider a comment in Pessikta Zutra, according to which the words ויהיו כל הפקודים in Bamidbar 1:46 prove that as long as the Israelites were occupied with the work on the Tabernacle, none of them died.
This comment seems far-fetched if it is based solely on the expression ויהיו, “they remained (alive).” If we look at the numbers presented here, we must conclude that more people died after the work on the Tabernacle began than during the episode of the Golden Calf!
However, according to our understanding of Shekalim 1:3, the members of the tribe of Levi were included in the count of those who contributed a half-shekel per person. We can conclude that in our verse, the Levites were certainly not included in the census, as the Torah commands to count them separately.
The question then resolves quite simply. Indeed, the Torah added the seemingly superfluous comment that the Levites were not included in the total of the census given here (1:47), precisely to clarify this point. It turns out that the natural increase of the Israelites between the start of the work on the Tabernacle and the second month of the second year of their wanderings corresponded to the total number of Levites counted on the previous occasion.
If the Torah had concluded the section ending with verse 47 with the words “as God commanded them,” as it did at the end of the section about the banners in 2:33, I would have concluded that the mention that the Levites were not included in the count was only to show that the Israelites followed God’s instructions not to include them with the other tribes. That the Torah did not add these words proves that God wanted to point out to us not to be surprised that the counted number was relatively low and, at first glance, did not seem to reflect a natural increase in the population of the children of Israel.
The meaning of the words in Pessikta Zutra is completely clear. The author wants to justify the completely disproportionate natural increase in the number of male Israelites over 20 years in such a short period between Yom Kippur of the first year and the beginning of Iyar of the second year by reminding us that no Israelite died during the time they were busy collecting the materials for the Tabernacle and building it. God waited with this census until this date to ensure that the total counted number was not less than the number stated in Parshat Pekudei. Deuteronomy 4:11, which attributes the fact that the Israelites were alive until this date to their holding fast to God, provides the basis for the statement of the author of Pessikta Zutra that during the discussed period, no one died.

Alschich’s 18 questions

Alschich provides a deep textual analysis, in which he shows,
• why the Golden Calf was possible
• why it takes time to acquire the ability to bear holiness
• why the camp was divided into three concentric rings and four directions
There is much to learn here.
We see that the children of Israel were on an extremely high level of prophecy and holiness, and Alschich illuminates the path to understanding this more deeply.
The most important points?
1) Unity – The people were like one man with one heart
2) Purity – the lineage from Yaakov Avinu was proven for every individual, as they are all one soul that came forth from Yaakov. No woman or man was defiled in Egypt through adultery or infidelity.
3) Every individual is a jewel, a gem, and counts on their own, insofar as they relate to the center: the Temple, HaShem, the Shechinah.
4) The souls are eternal. This means: this reality applies to this day.

The deeper meaning is that the children of Israel, through all times, are arranged around the Temple, which now stands firm in Jerusalem, regardless of their distance from it. But that is already Midrash and interpretation.
Alschich poses 18 questions, corresponding to the letters that spell “chai – life.”
Chai is not simply “existing in this world.” It means life in the sense of the Torah, and that is eternal life.

וידבר ה' וכו'. במדבר סיני. ראוי לשים לב
And the Lord spoke, etc., in the wilderness of Sinai. It is noteworthy:
(א) למה הודיענו מקום האמירה מה שלא עשה כן בזולת מקום זה.
(1) Why is the place of the statement mentioned here, which is not the case elsewhere?
(ב) אומר באהל מועד מי לא ידע כי שם ידבר עמו.
(2) It says “in the Tent of Meeting,” do we not know that He speaks with him there?
(ג) אומרו באחד לחדש השני מה צורך הודעת פרטות הזמן לענין זה. וגם אומרו שהיה בשנה השנית לצאתם מאמ"צ.
(3) It says “on the first of the second month,” why do we need to know exactly when this speech was given? Also, that it says “in the second year since the exodus from Egypt.”
(ד) אומרו שאו את ראש מה ענין ייחסו ית' את קבלת החשבון בלשון נשיאת ראש.
(4) Why is the term “lift up the head” used for the census?
(ה) למה הקפיד יהיה למשפחותם לבית אבותם וגם מה שמדקדק שיהיה במספר שמות ושיהי' לגלגלות'.
(5) Why is it important to count them according to their families and father’s houses, and why is it specified to count by names and by heads?
(ו) שאחר שלא לצאת לצבא היה המספר למה נמנו מבני ך' שנה.
(6) Since they did not yet go out to war, why were those twenty years and older counted?

(ז) אומרו לצבאותם והל"ל תפקדו את צבאותם אך באומרו אותם לצבאותם נראה שהם דבר אחד וצבאותם דבר אחר.
(7) Why does it say “according to their hosts” and not simply “count their hosts”? It seems to distinguish between “them” and “their hosts.”

(ח) למה לא צירף את ראשי אבות המטות עם משה ואהרן ויאמר אתה ואהרן וראשי האבות ולא לומר ואתכם יהיו כנטפלי' בלבד וגם אומרו איש ראש לבית אבותיו הוא אומרו הוא הוא מיותר.
(8) Why did God not group the heads of the father’s houses with Moses and Aaron, saying “you and Aaron and the heads of the fathers,” but instead “with you shall be”? Also, why “each man the head of his father’s house,” which seems redundant?

(ט) למה פירש שמותם ועוד אומרו ויקח משה וכו' והל"ל ויקח אות' משה וידוע כי הם האנשי' האלה אשר נקבו בשמות.
(9) Why are their names listed in detail, saying “and Moses took,” instead of “and Moses took them,” since it is known who they are?

(י) אומרו כאשר צוה ה' את משה ודאי כי כאשר צוה ה' היה וגם אומרו ויפקדם במדבר סיני כי היה לו לומר ויפקדום כאומרו למעלה תפקדו אותם.
(10) Why does it say “as the Lord commanded Moses,” which is obvious, and also “and he counted them in the wilderness of Sinai,” when it should say “and they counted them”?

(יא) מי לא ידע שהיה במדבר סיני.
(11) Is it not known that it was in the wilderness of Sinai?

(יב) באומרו ויהיו וכו' מה שלא נאמר לשון זה בכל השאר וגם מה היה שבראובן ושמעון נאמר לגלגלותם מה שלא נאמר בשום אחד מהשבטים זולתם וגם בשמעון נתוסף מלת פקודיו מה שלא נאמר בשום שבט.
(12) Why does it say with Reuven and Shimon “and they were,” but not with the other tribes? Also, why is only with Shimon “according to their count” added?

(יג) למה מזכיר יוצא צבא בכל אחד מהשבטים אחר שנאמר למעלה על כלם.
(13) Why is “everyone who goes out to the army” mentioned for each tribe, after it was already said for all above?

(יד) למה נזכרו השבטים כסדרן ראובן שמעון לוי ויהודה ולא יכנס גד בנתים ואם הוא על סדר הדגלים עדיין לא נצטוו עליהם.
(14) Why are the tribes listed in the order Reuven, Shimon, Levi, and Yehuda, and why is Gad not mentioned in between? If it is according to the order of the banners, they were not yet commanded about them.

(טו) באומרו אלה הפקודים אשר פקד משה וכו' איש אחד לבית אבותיו היו כי מאומרו איש אחד והלאה הוא מיותר.
(15) Why does it say “these are the counted, whom Moses counted,” etc., “each one to his father’s house,” since from “each one” onward the text seems redundant?

(טז) אומרו ויהיו כל פקודי בני ישראל כי הנה כל פסוק זה הוא מיותר ולא היה לו לומר רק פסוק שאחריו ויהיו כל הפקודים שש מאות וכו' כי ידוע היה שהיו לבית אבותם ומבן ך' ושהם כל יוצא צבא.
(16) Why does it say “and all the counted of the children of Israel,” since this verse seems entirely redundant, and should it not just say the next verse, “and all the counted: six hundred, etc.,” since it was known that they were counted to their father’s houses, from twenty years, and they were all who went out to the army?

(יז) באומרו והלוים למטה אבותם לא התפקדו וכו' כי לומר שלא התפקדו מה צורך לומר למטה אבותם שיורה שהתפקדו אך לא למטה אבותם והל"ל לא התפקדו וגו'.
(17) Why does it say “but the Levites, according to their father’s tribe, were not counted,” etc., as if it implies they were counted, but not according to their father’s tribe, instead of simply saying “the Levites were not counted”?

(יח) ראוי לשום לב מה היה שבכל שבט ושבט הוא אומר ולבני כאומרו ולבני שמעון ולבני יהודה וכן כלם זולתי בראובן ונפתלי שנא' בני בלא למ"ד וגם לשים לב אל הבנת הלמ"ד שבכל שבט שיראה משולל הבנה כי יותר צודק אומרו בני בלא למ"ד:
(18) Why does it say “to the sons” for every tribe except Reuven and Naphtali, which do not have the prefix “to”? Also, the prefix “to” for every tribe is not easily understandable, as it would be clearer without it.

אמנם בסבת המנין הלזה פרש"י שהוא על שבא להשרות שכינתו במשכן מנאן וקשה שא"כ קודם ניסן או בניסן עצמו היה ראוי למנותם ולא באחד לחדש השני
Indeed, Rashi’s statement that the census took place because the Shechinah was to rest in Israel is difficult to understand, for if so, it should have taken place before the month of Nissan or in Nissan itself, and not on the first of the second month.

אך הנה הערנו מה ענין הכניס את מספר שבט גד בין שמעון ליהודה אך הנה זה הוראה כי מעתה היה רמז אל ענין הדגלים שהיו גד ושמעון בדגל מחנה ראובן ונבוא אל הענין והוא כי הנה ארז"ל על פסוק ודגלו עלי אהבה כי כשהיו ישראל בסיני ראו שכינה שורה על ארבע מחנות מלאכי' עשויי' ד' דגלים דגל מיכאל דגל גבריאל דגל נוריאל דגל רפאל
We are further astonished about the placement of the tribe of Gad between Shimon and Yehuda. However, this is an indication that from here on, a hint was made to the arrangement of the banners, as Gad and Shimon were part of the group under the banner of Reuven.
Let us examine this closely: Our Sages commented on the verse “and his banner over me is love” that when Israel was at Sinai, they saw the Divine Presence resting on four camps of angels, each with a banner: that of Michael, that of Gabriel, that of Nuriel, and that of Raphael.

ונתאוו ואמרו מי יתן ותשרה שיכינ' עלינו בד' מחנו' וזהו ודגלו עלי אהבה כי אז גדלה הכנת' בזכו' התורה לולא שנתקלקלו בקרוב במעשה העגל ומשנתקנו למחרת יום הכפורים שבא משה בלוחות שניות ובבשורות מעשה המשכן ונטפלו בעניינו עד ראש חדש ניסן שבשנה השנית לצאתם מארץ מצרים
They desired this and said: “Who will grant us that the Divine Presence rest on us in four camps!?”
This is the meaning of “and his banner over me is love,” while their preparation was intensified through the Torah, although they soon went astray with the sin of the Golden Calf.
When they were restored the day after Yom Kippur, when Moses came down from the mountain with the second tablets and the good news regarding the Mishkan, they immersed themselves in its construction until the first of Nissan in the second year after the exodus from Egypt.

ול' יום אחר הקמת המשכן בא הוא יתברך להשלים להם שאלתם להשרות שכינתו בהם והם עשויים ד' דגלים מעין מה שהיה במלאכי השרת והוא כי למה שבמעמד הר סיני באה להם ההשפעה שלא בהדרגה שעל כן לא יכלו לסבול כי שרתה עליהם שכינה ורוח נבואה בהקיץ והיו כל העם רואים את הקולות עד שפרחה נשמתם מגופם שלא עצרו כח גויותם לסבול קדושה כ"כ גדולה ונשארים פגרים מתים ע"כ מה עשה עתה הוא ית' הביא להם השראתו הגדולה הזאת בהדרגה
Thirty days after the erection of the Mishkan, God came to fulfill their request that He dwell among them, arranged in four camps like the angels. At Mount Sinai, they were overwhelmed by the streams of Divine influence that came upon them in a flood, and they could not bear it that the Divine Presence and the spirit of prophecy rested on them while awake; the entire nation saw the sounds until their souls left their bodies, unable to bear such great holiness.
They remained as corpses. Therefore, what did HaShem do? He brought His mighty presence in stages.

וחילק הדבר לג' מדרגות למען ישתלשל התפשטות השראת הקדושה בהדרגה המוכן יותר קודם על כן גזרה חכמתו ית' לעשות ג' מחנות
He divided it into three levels so that the spread of the holiness could extend gradually, first to those most prepared. Therefore, His wisdom decreed to create three camps:
מחנה שכינה בתוך המשכן וסביב למשכן מחנה לויה ועד י"ב מיל מחנה ישראל בד' דגלים כמחנה אלהים וראשינ' התחיל לקדשם במעשה המשכן והיחלה השראת השכינה באהל מועד תחלה שהוא מחנה שכינה
The camp of the Divine Presence in the Mishkan, the camp of the Levites around the Mishkan, and the camp of Israel in four banners, like God’s host. He began to sanctify them through the construction of the Mishkan and directed the Divine Presence initially to the Tent of Meeting, the camp of the Divine Presence.

ואחר שהוחזק בגדר השראת שכינה במשכן חדש ימים ונתחנכו בזה ל' יום באה להם הדרגה גדולה זו להיות נעשים הם עצמם מרכבה כמלאכי השרת עשויים ד' מחנות ולהמשיך הקדוש' בהדרגה עד כל המון ישראל הכניס מחנה לויה בנתים וצוה יתברך שסביב למשכן יחנו ואח"כ צוה על מחנות דגלי כל המון ישראל והנה ידענו מספר הזוהר שבכל מחנה מרכבה ג' ראשים מיכאל וב' ראשים למטה הימני במחנהו וכן גבריאל עם ב' ראשים תחתיו וכן רפאל וכן נוריאל כנודע שהם י"ב מלאכים מעין זה דגל מחנה יהודה בשני נשיאים עם נשיא יהודה וכן שני נשיאים עם נשיא ראובן וכן עם נשיא אפרים ועם נשיא בני דן שהם י"ב נשיאים בד' מחנות. עוד ידענו כי עם שנמצאו שעורים חלוקים במלאכי המרכבה רבותים אלפי שנאן שהם למ"ד כ"ב אלף ולמ"ד י"ח אלף אל תקרי שנאן אלא שאינן אלפים שאינן ולפעמים ס' רבוא והוא בהיות זמן הפלגת רצון וקדושה וכן היה במ"ת כמז"ל שירדו עם השכינה ס' רבוא מלאכי השרת וקשרו שני כתרים בראש כל אחד מישראל וכאשר נתאוו ישראל להיות מרכבה כהם היה להם כשיעור ההוא כי הפלגת קדושה יש בישראל בהיותם כשיעור הזה כנודע כי ע"כ נתייחד ברכה לאמר על ס' רבוא ברוך חכם הרזים כי יש בכל נפשותם כל בחינות כל חלקי התורה על פי אחיזת כל רוח ונפש בקדושה אורות עליונות שבה
והוא כוללת הקדושה המתפשטת מלמעלה והנה זה דרכו ית' להפיק רצון יראיו ככל אשר שאלו מאתו ית' בעת רצון לפניו ית' וע"כ להיות כי אז ס' רבוא היו ישראל כמלאכים שירדו לסיני לקשור הכתרים כאמור במסכת שבת והיה במדבר סיני שם צוה ית' למנותם להראותם כי הנה הנם כשיעור אשר היו בעת התאוו תאוות היותם דגלים ומצוה במקום ההוא למלאת שאלתם לרוממם במעלה ההיא.
After this was established for 30 days, they were gradually elevated until they were like the ministering angels, arranged in four camps, spreading the holiness to all of Israel.
The camp of the Levites was placed between them, ordered to camp around the Mishkan, followed by the arrangement of the four camps of all Israel.
We know from the Zohar that each camp of the Divine Chariot is commanded by three leaders: Michael with two officers serving under him in his camp, Gabriel with two officers under him, Nuriel with two officers, and Raphael with two officers, totaling twelve angels.
Correspondingly, the camp with Yehuda’s banner had two princes with the prince of Yehuda, and the same for the camps of Reuven, Ephraim, and Dan, totaling twelve princes in four camps. Furthermore, we know that, although the numbers of the angels of the Heavenly Chariot vary greatly, some say they are 22,000, others 18,000, and some 600,000, when the Divine Presence descended with 600,000 ministering angels on Sinai, crowning each Israelite with two crowns.
When Israel desired to be like the Chariot, they numbered this amount, as great holiness exists in Israel when they reach this number. Therefore, a special blessing is required for 600,000 people: “Blessed is the Wise One who knows secrets,” as their souls encompass all facets of the Torah, connected with the higher lights of holiness.
This encompasses the holiness spreading from above. This is God’s way, fulfilling the wishes of His faithful at the right time before Him. Therefore, when Israel at Sinai numbered 600,000, He commanded to count them to show that they reached the number required to fulfill their desire to be banners and commanded at that place to elevate them to that high status.

ובזה נבא אל ענין הכתוב והוא שאומרת התורה ראו נא מעלת ישראל ע"י התורה עד גדר שעודם מלובשים בגוף דומים למלאכי השרת ולבחור במרכבת המשנה הזה יותר מבמלאכים שהוא ע"י תורה ומצות שקבלו בסיני כי ע"כ יתר שאת לישראל על מלאכי השרת וזהו במדבר סיני ששם קבלו התורה על כן שם ייעד להם היתרון הלז כמדובר:
And here we come to the subject of this text, as follows: The Torah says, see the greatness of Israel achieved through the Torah, that even clothed in a body, they are like the ministering angels, and through the Torah and commandments they received at Sinai, they are even more chosen than the ministering angels; this acceptance elevates the Divine favor for Israel above that of the ministering angels; and this happened in the wilderness of Sinai, where they received the Torah, and therefore this elevation advantage was granted to them there.

או יאמר ראו עתה חפצו ית' להפיק רצוץ עמו ותאותם הביא להם כי הנה וידבר ה' אל משה במדבר סיני שהוא מקום אשר שם התאוו תאות היותם מרכבה ד' דגלים לפניו יתברך
Or also to say: see, now it is HIS will, blessed be He, to raise His broken people, and He fulfilled their desire, for behold, “and HaShem spoke to Moses in the wilderness of Sinai,” at the place of their desire to be the Merkava (chariot) of the four banners before Him, blessed be He;

כי שם בא למלאות תאותם כאשר התאוו וש"ת למה איחר עד כה ולא היה מקודם לז"א באהל מועד כלומר כי היה בהדרגה שהוא אחר היות להם אוהל מועד שהיה להם בחינת השראת שכינה שהיה לו ית' בית מועד ואחרי זאת יעלה אותם מדירגה גדולה עליה והוא השראת שכינה עליהם שזהו מרכבה מיוחדת לו ית' תמיד כמרכבת מלאכי השרת
For there He came to fulfill their desire as they desired, and if you ask: why did He wait until now and not act earlier? I say to you: In the Tent of Meeting, meaning when they were at the stage after the completion of the Tent, and it was granted to them that the Shechinah rested, as He, blessed be He, had a house, and thereafter He would raise them to another great level, which is the resting of the Shechinah on them, which is equivalent to the Merkava, always reserved for Him, blessed be He, like the Merkava of the ministering angels.

לכן היתה באחד לחדש השני שהוא ל' יום אחרי קנות מעלות היות בתוכם אה"מ וז"א באה"מ בא' לחדש שהוא לתת ריוח בין מדרגת קדש לקדש להחזיק ל' יום במדרגה א' ויוכנו לקבל הב' וש"ת עם כל זה הלא היה אפשר יהיו כל ההדרגות האלה יותר בקרוב
Therefore, it happened on the first of the second month, which is 30 days after the completion of the stage that the Mishkan was among them, meaning in the Tent of Meeting on the first of the month. And this, to create a space between one level of holiness to the next level of holiness, to hold the first level for 30 days until they were ready to receive the second level. And if you ask: Was it not possible to accelerate and receive all these levels faster?

לז"א בשנה השנית וכו' לומר מה שהיה בשנה השנית ולא קודם הלא היא להיות בצאתם מאמ"צ כי שם היו במקו' גילולים וא"א לקנות קדושה גדולה כזאת אם לא בהדרגה אחר הדרגה בהמשך זמן בל יקרם כמתן תורה שהיה נ' יום לצאתם שמיד קלקלו בעגל
I answer you: In the second year, etc., to say, this had to take place in the second year and not earlier, for was it not when they left Egypt, where they were in a place of abominations, and it was impossible to acquire such noble holiness except by ascending from level to level over time; so that it would not happen to them as at the giving of the Torah, which took place 50 days after their exodus, and behold, they immediately went astray with the Golden Calf!

שארז"ל שאמר משה לפניו ית' אמשול לך משל למה הדבר דומה לחכם שהיה לו בן בחור יפה תואר ומראה וישם אותו בחנות בשם בשוק של זונות שהבחרות עשה את שלו וריח בשמי החנות עשה את שלו והמקום עשה את שלו ויטמא בזמה
As our Sages of blessed memory said: That Moses said before Him, blessed be He: Let me tell You a parable, to what is this matter similar? To a wise man who had a young, handsome, and good-looking son, and he placed him in a perfume shop in the market of prostitutes; his youth did its part, the scent of the perfumes in the shop did its part, and the place did its part, and he was defiled by immorality.

כן החכם זה הקב"ה והבן בחור אלו ישראל כי נער ישראל וכו' ושוק של זונות זו מצרים ונטמאו שם בגלוליהם ע"כ עשו את העגל כי קני קנין רע זה במצרים לכן יתכן כי זה מאמר הכתוב פה שמה שענין זה היה בשנה השנית לאמר שאי וכו' ולא מקודם שבהמשך זמן ובהדרגה יוכלו לקנות הקדושה כזאת שיהיו הולכים ומפשיטים הטומאה וקונים הקדושה קו לקו
So the wise man is HaShem, blessed be He, and the young son is Israel, for “Israel is a youth, etc.,” and the market of prostitutes is Egypt, and they were defiled there with their idols, therefore they made the Calf, for they had acquired evil traits in Egypt. Therefore, it is reasonable that this is the statement of the scripture here, that this matter took place in the second year, saying: “Lift up… etc.,” and not earlier, for over time and gradually they could acquire such holiness, shedding the impurity and acquiring holiness step by step.

ואחר הקדמה זאת פירש הענין ואמר מה שאמרתי בשנה השנית לאמר הוא שאו את ראש להורות כי כוונת החשבון הלא הוא לנשא את ראשם של כל העדה כאחד שכל העדה יזכו למעלה א' שהוא מה שיפרש אח"כ מענין הדגלים כאשר היחל לרמוז מעתה בהזכיר מנין בני גד עם ראובן ושמעון כי שלשתן דגל אחד וכן יהודה ויששכר וזבולון וכן אפרים מנשה ובנימין שהם דגל אחד וכן דן ואשר ונפתלי דגל אחד כי זה יורה על כונת המספר כאשר ידוקדק עוד בכתובים.
And after this introduction, he explained the matter and said, what I said about the second year, saying: “lift up the head,” to show: Was it not the intention of this count to lift up the head of the entire congregation as one, so that the entire congregation would attain the first level, which will be explained later regarding the banners, as it began to hint from now on by mentioning the count of the sons of Gad with Reuven and Shimon, for these three form one banner camp, and likewise Yehuda, Yissachar, and Zebulun, and likewise Ephraim, Manasseh, and Benjamin, which form one banner camp, and likewise Dan, Asher, and Naphtali, one banner camp, for this indicates the fulfillment of the number, as will be further detailed in the scriptures.

והנה ידוע מרז"ל כי אין השכינה שורה אלא במשפחות המיוחסות שבישראל שלא היה בהן פיסול וע"כ אמר להורות היותם ראוים להשראת שכינה כי הנה צריך שני דברים
(א) אחדות כמלאכי המרכבה
(ב) העדר פיסול בזרעם
And behold, it is known from our Sages of blessed memory that the Shechinah rests only on the verified families of Israel that were not blemished, and therefore He commanded to show that they were worthy for the Shechinah to rest on them, for behold, two conditions must be fulfilled:
1) Unity like the angels of the Merkava
2) Absence of blemish in their lineage

ע"כ על האחדות אמר את ראש כל עדת כי כלם ראש אחד המה כל עדתם והוא מאמר הכתוב ויחן שם ישראל נגד ההר במתן תורה שע"י אחדות זכו לנבואה כי ע"כ לא אמר ויחנו כמפורש במקומו פן אומרו פה ראש כל עדת והטעם הוא להיותם בני ישראל שהם בני יעקב כי כל יוצאי ירכו נפש אחת יקראו כאו' כל הנפש לבית יעקב ששים ושש כי כלם נפש א' יקראו
Therefore, regarding the unity, it was said: The head of the entire congregation, for they are all one head, their entire congregation, and this is the statement of the scripture: And Israel encamped there opposite the mountain at the giving of the Torah, that through their unity they merited prophecy. For this reason, it does not say “and they encamped” as explicitly stated elsewhere, lest it say here “head of the entire congregation.” The reason is that they are the children of Israel, the children of Jacob, for all who came from his loins are called one soul, as it says: “All the souls of the house of Jacob, sixty-six” (Genesis 46:26), for they are all called one soul.

מה שאין כן בעשו שנ' בו נפשות ביתו והוא כי כל יוצאי ירך ייעקב נפשותם ממקום האחדות מאתו יתברך וגם השנית כי פיסול אין בהם כי אם כלם יתייחסו למשפחותם הם השבטים איש אחר שבטו והטעם כי כלם לבית אבותם נגררים ומתייתסים אחרי אבותם כל איש ואיש מיוחס אחר אביו כי לא היה בו פיסול כי לא נטמאה אשה במצרים כי אחת היתה ופרסמה הכתוב וזהו במספר שמות כל זכר וכו'
Not so with Esau, of whom it is said: “souls of his house” (Genesis 36:6). For all who came from the loins of Jacob, their souls come from the place of unity from Him, blessed be He. And secondly, because there is no blemish in them, for they are all assigned to their families, namely the tribes, each according to his tribe. The reason is that they are all drawn to the house of their fathers and assigned to their fathers, each man according to his father, for there was no blemish in them, because no woman was defiled in Egypt, for there was only one, and the scripture made her known. This is meant by “by the number of names, every male,” etc. (Bamidbar 1:2).

לומר כי אין הענין שהולך אחר הרוב כי לא זנתה אמם כי אם כל גלגולת מהם בפרטות אין בה פיסול כלל כי אם יתייחסו לבית אבותם וז"א לגלגלותם לא שנמנו גלגלותם ממש שלא ע"י בקע אי כיוצא בו חלילה.
עוד יתכן רמז כי כל עדת ישראל ראש אחד יקראו כי כלם כאיש אחד יחשבו שאע"פ שנפרדו למשפחותם ושבטיהם עודם מתייחסים לבית אבותם הוא יעקב ולא תאמר שלא יחשב כל איש ואיש בחשיבות אם לא בהצטרף כל העדה כי לא כן הוא כי אם שכל זכר אני מחשיבו בפני עצמו כל אחד וא' לגלגלותם ועל כן נצטוו למנות כל אחד ואחד בפני עצמו:
To say that it is not about following the majority, for their mother did not commit adultery, but every single soul (גלגולת) among them is completely free of blemish, as they are assigned to the house of their fathers. This is meant by “according to their heads” (לגלגלותם), not that their heads were literally counted, as if through a blemish or anything like it, God forbid.
It is also possible to hint that the entire congregation of Israel is called one head, for they are all considered as one man, even though they are divided into their families and tribes, they are still assigned to the house of their fathers, which is Jacob. And do not say that an individual is not considered significant unless part of the entire congregation, for it is not so. Rather, I consider every male on his own, each one according to their heads, and therefore they were commanded to count each one individually.

Malbim

First, Malbim presents all the discussions between Rashi, Ramban, and Rashba, which revolve around the puzzling number 603,550: The two censuses in the wilderness after the Golden Calf are exactly the same, although they are six months apart.
This immediately raises many questions: Did no one die? Did no one turn 20 in this time – and thus become eligible to be counted? Or was the number of those who exceeded 60 equal to those who reached 20?
The questions that arise are:
Was it counted according to Rosh HaShanah – the New Year for births and seeds, or according to individual birthdays?
If Rosh HaShanah counts, then it is logical that the number did not change, provided no one passed away. And that, in turn, is possible because HaShem caused a miracle, and indeed, during the construction of the Mishkan, no one died.
Were the Levites included in the first census or counted separately?
If they were included but subsequently counted according to birthdays, the problem is also solved: Miraculously, exactly as many Israelites were born as Levites were included in the first census.

Ultimately, however, Malbim concludes that the legitimacy of the census is questionable anyway if there is no reason for it.
And the first reason is entirely spiritual: For the Shechinah to rest in Israel, 600,000 verified Israelites with a valid family tree proving their descent from Yaakov Avinu without gaps are needed.
And this was not done in the census after the sin of the Golden Calf.
And since it says here: “…the congregation of the children of Israel,” which means that the congregation with its leaders is counted, and then further each head and each family is mentioned, it becomes clear that family trees are now being established.
The second reason is practical: The tribes are strategically arranged so that the more numerous are at the front and back to be better able to defend in case of war.
On each side are the less numerous.
Additionally, considerations of rank and dignity of each tribe come into play. See the verses 2:1-35, further below, under the title: Travel order.

א) וידבר ה׳ אל משה – הנה במנין זה נבוכו המפרשים שבשנה ראשונה לצאתם מארץ מצרים אחר יוה״כ נמנו ע״י שקלים שנתנו לתרומת המשכן והיה מספרם שש מאות אלף וג׳ אלפים וחמש מאות וחמשים, ובמנין הזה שנמנו בשנה שני׳ באחד באייר היו ג״כ כמספר הזה, ואיך אפשר שהיה מספרם שוה וא״א שלא היו בשעת מנין הראשון בני י״ט שנה שלא נמנו ובשנה שני׳ נעשו בני כ״ף, ורש״י ז״ל השיב ע״ז בפ׳ תשא שלענין שנות האנשים נחשב השנה מתשרי שהוא שנת עולם והיו שני המנינים בשנה אחת אף שהיתה שנה שניה למנין יצ״מ שהוא מניסן, וכבר הבאתי בפ׳ פקודי שלפ״ז צ״ל שגם במנין הראשון לא מנה משה את הלוים, שמעת העגל נדחו הבכורים ונבררו הלוים כמו שפרש״י על מלאו ידכם היום לה׳ וע״כ היו שני המנינים שוה, ודעת הרמב״ן שבמנין הראשון נמנה גם שבט לוי ולא במנין השני ומה שחסר במנין השני ע״י שהוציא את שבט לוי מן המנין נשלם באלה שהגיעו במנין השני לשנת העשרים שלדעתו נחשב השנה לכ״א מיום לדתו, ואירע הדבר שנתרבו בני עשרים על המנין הראשון כמספר שחסר ע״י הלוים, ודעת הרלב״ג שבשני המנינים לא נמנו שבט לוי רק שהאנשים שהיו קרובים לעשרים שנה היו שוי המספר להאנשים שהיו קרובים לס׳ שנה והיה זה בהשגחת ה׳ שכולם האריכו ימים וראיתי במד׳ רבה (פ״א) באר בפי׳ כדעת רש״י שלא מנו להם השנה מניסן או מיום לדתן רק מתשרי כדעת רש״י, והרמב״ן הקשה על רש״י, איך אפשר שלא מת אחד מהם בשנה זו והא כתיב ויהי אנשים אשר היו טמאים לנפש אדם, ואין זה פלא דהא כבר הבטיחם ולא יהי׳ בהם נגף בפקוד אותם שלפי פירושי שם הי׳ זה הבטחה שע״י הפקידה ותרומת השקלים לא יהיה בהם נגף ונתקיים שלא מת שום אחד מהם במשך זמן שבין מנין הראשון למנין השני, ומ״ש ויהי אנשים אשר היו טמאים לנפש אדם כבר אמרו ע״ז בסוכה (דף כ״ה) מי היו נושאי ארונו של יוסף היו רע״א מישאל ואלצפן היו, ששאלה זו מי היו נפלאת מאד הלא יצויר שמת אחד מן העם, ומזה ראי׳ שהיתה דעת חז״ל כדעת רש״י ששני המנינים היו בשנה אחת, ומבואר בכתוב שלא מת אחד מן העם אחר שהיו המנינים שוה וע״כ שואל מי היו, וגם ר׳ יצחק שאומר שם טמאי מת מצוה היו סובר שלא מת אחד מבני ישראל ופי׳ שמת אחד מן הגרים שלכן הי׳ מת מצוה כי לא היו לו קרובים שיטמאו לו, ובמנינים האלה לא נמנו הגרים ויצויר שמתו אנשים מהם, שההבטחה שלא יהיה בהם נגף לא נאמר רק לבני ישראל לבד לא לגרים. ומה שהק׳ הרמב״ן עוד ממ״ש בערכין (דף יח) דשנה שבבן ובבת בעינן מע״ל למאי הלכתא לעירכין משום דכתיב ומעלה וגם כאן כתיב ומעלה, למ״ש התוס׳ שם (דף י״ט ד״ה לערכין) לק״מ עיי״ש. ואדרבה לדעת הרמב״ן קשה הלא במנין שהותחל בא׳ לחדש לא נגמר ביום א׳ ונמשך כמה ימים כמו שיתבאר וא״כ בימים שבינתים נתוספו בכל יום אנשים שהגיעו ביום ההוא לשנת העשרים ונתבלבל מנין הראשון בכל יום, אולם אחר שהחזקנו כדעת רש״י יקשה הלא כלל המנין היה ללא צורך אחר שנמנו בשנה זו וכולם ידעו שלא מת א׳ מן המנוים ולא נמצאו טמאים לנפש אדם רק נושאי ארונו של יוסף או טמאי מ״מ, א״כ למה נצטוה למנותם שנית, לכן בא הכתוב להודיע צורך המנין הזה שבו התעלו ישראל על מנין הקודם בכמה ענינים כמו שית׳, והקדים לאמר שהיה הדבור במדבר סיני באהל מועד להודיע שהדבור הזה אף שהיה במדבר סיני כמו דבור של כי תשא התעלה מצד שהיה באהל מועד והראשień

Travel Order

(א) וַיְדַבֵּּ֣ר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃
And HaShem spoke to Moses and Aaron, saying:

(ב) אִ֣ישׁ עַל־דִּגְל֤וֹ בְאֹתֹת֙ לְבֵ֣ית אֲבֹתָ֔ם יַחֲנ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל מִנֶּ֕גֶד סָבִ֥יב לְאֹֽהֶל־מוֹעֵ֖ד יַחֲנֽוּ׃
Israel shall camp, each man by his banner, with the signs of their fathers’ houses, opposite and around the Tent of Meeting.

Malbim:

(ב) איש על דגלו – אחר שגמר המנין התחיל לסדר את הדגלים, ואז נמנו שנית כמה יעלה לכל דגל,
(2) Each man by his banner – after finishing the census, they began arranging the banners, and they were counted again to determine the number for each banner.

(ג) After completing the census, they started organizing the banners. Then, they recounted to confirm the exact numbers for each banner.

כי כבר עברו ימים מאחד לחדש השני שהתחיל המנין ובדרך הטבע ימותו מהם אנשים בימים שבינתים,
Days had passed since the first of the second month when the census began, and naturally, some should have died in the meantime,

ונמנו שנית להראות נסי ה׳ ונפלאותיו שגם עתה אחר המנין לא נפקד מהם איש במשך ימים אלה ונתקיים שנית מ״ש ולא יהיה בהם נגף בפקוד אותם, כמו שפרשתי שם במקומו,
But they were counted again to show HaShem’s miracles, that no one was missing during these days, fulfilling “no plague shall come upon them when you count them,” as I explained there.

ובמנין הזה שהיה לצורך הדגלים לא צרף כל ראשי המטות רק משה ואהרן התעסקו בזה וכל נשיא עסק במנין בני שבטו, ואמר איש על דגלו באותות לבית אבותם – ר״ל שכל אחד היה לו דגל מיוחד וכל דגל היה לו אות מיוחד מתייחס לבית אבותם, כמו שפי’ המפרשים שיהודה הי”ל על דגלו צורת אריה ועל דגל ראובן צורת אדם ולאפרים שור ולדן נשר והיה דוגמת ארבע חיות שבמרכבה, והיה בכל דגל ג’ שבטים וכל שבט היה לו דגל מיוחד מתייחס אל אבני החשן כמ”ש בתרגום יונתן, ומתייחס אל י”ב מזלות בעולם הגלגלים וי”ב מחנות מלאכים בעולם המלאכים וכן למעלה למעלה, וכ”ז מתייחס לבית אבותם שכל שבט י”ל מעון מיוחד בעליונים, עוד צוה שיחנו מנגד לאהל מועד – רחוק מיל ושיהיו סביב לאהל מועד – עד שאהל מועד ששם יעידת השכינה היה כדוגמת הלב והשבטים כדוגמת הגוף המקיף רוח חיים השוכן באמצע:
In this census for the banners, not all tribal heads were involved; only Moses and Aaron handled it, and each prince counted his tribe’s members. It says, “each man by his banner, with signs for their fathers’ houses” – meaning each had a unique banner with a specific sign tied to their fathers’ houses. Commentators explain Yehuda’s banner had a lion, Reuven’s a man, Ephraim’s an ox, and Dan’s an eagle, like the four creatures of the Merkava. Each banner had three tribes, each with a banner linked to the breastplate stones, as per Targum Yonatan, and to the twelve constellations and angelic camps, and so on upward, all tied to their fathers’ houses, as each tribe has a unique heavenly dwelling. They were also commanded to camp opposite the Tent of Meeting – a mile away – and around it, so the Tent of Meeting, where the Shechinah dwelled, was like the heart, and the tribes like the body surrounding the life force at the center.

(ג) והחונים – ודגל יהודה היה במזרח ועמו יששכר וזבולן, ודגל ראובן בדרום ועמו שמוען וגד, כי מבני לאה היו רק חמשה צרפו את גד שהיה בכור שפחת לאה, ולא צרפו את ראובן וששום לדגל יהודה שהם היו גדולי האחים ולא ייתכן שיהיו טפלים, וכתב הרי״א שנבחר דגל יהודה ליסע ראשונה מפני שאנשיו היו רבי המספר מכולם, ואחריו היו אנשי דגל דן רבי המספר מכולם, ויען שהסכנה מרחפת בעת מלחמה על ההולכים ראשונה ועל המאסף, לכן נבחרו יששכר וזבולן שהיו רבי המספר לדגל יהודה, ואחריו היה דן המאסף שעליו יפול האויב מאחרי המחנה לזנב את כל הנחשלים כמ”ש בפי’ ירמי’ (סי’ ט’) עמ”ש מדן נשמע דודחת סוסיו, ומחנה שבדרום ושבצפון אינה בסכנה כל כך, ונבחר ראובן למעלתו בצד ימין ואפרים מצד שמאל ודגל ראובן היה מרובה מדגל אפרים, ולכן נשנה מספרם להודיע הטעם שנסדרו הדגלים באופן זה שהיה לפי רובי האנשים בכל דגל, ומ”ש ביששכר וזבולן וראובן פקודיו, נראה שמודיע ששלשה נשיאים אלה מנו בעצמם את אנשיהם, ועז”א וצבאו של הנשיא ופקודיו של הנשיא ויתר השבטים לא ספרם הנשיא בעצמו רק הם מנו א”ע:
(3) Those encamped – Yehuda’s banner was in the east with Yissachar and Zebulun; Reuven’s banner was in the south with Shimon and Gad. Since Leah had only five sons, they added Gad, the firstborn of Leah’s maidservant, but didn’t add Reuven and Shimon to Yehuda’s banner, as they were elder brothers and shouldn’t be subordinate. Ri”A wrote that Yehuda’s banner was chosen to march first because it had the most men, followed by Dan’s banner, also numerous. Since danger in war threatens those who go first and the rearguard, Yissachar and Zebulun, being numerous, were chosen for Yehuda’s banner, and Dan was the rearguard, where enemies would attack stragglers, as in Jeremiah (ch. 9), “from Dan is heard the snorting of his horses.” The south and north camps were less at risk. Reuven was chosen for his prominence on the right, Ephraim on the left. Reuven’s banner had more men than Ephraim’s, so their numbers were repeated to explain why the banners were arranged this way, based on the number of men. For Yissachar, Zebulun, and Reuven, “his counted” indicates these three princes counted their men themselves, as it says, “his host” and “his counted” of the prince, while other tribes’ princes didn’t count directly; their men were counted individually.

Miracles of the Journey

Another note, which I’ll likely expand on next year:
In the second Levite census, where transport tasks were assigned, the altar and menorah (candelabrum) were wrapped in two layers of leather and cloth.
Here’s the issue:
The altar had an eternal fire burning day and night, and the menorah carried the eternal light in the east, also burning day and night.
How does this work when both are wrapped in leather and cloth?

Rashi says, at least for the fire, it was a great miracle that the coverings didn’t catch fire, as the fire kept burning on the altar during transport.
For the menorah, nothing is said, so it’s unclear: Was there a command for the light to burn during transport?
A wise man I asked said no, meaning the light could be put out and relit at the new place. But I haven’t found a source for either option.

RYBA - TORAH - MITZVOT

Bamidbar - a census, visions, and miraculous journeys