Parsha Bemidbar: Numbers 1:1-4:20

Parsha: Bamidbar

Day 1: Numbers 1:1-19

(Study Notes)

(Numbers 1: 1-2)

(Numbers 1:1)

This verse teaches us that HaKadosh Baruch Hu spoke to Moshe Rabbeinu in “the wilderness of Sinai, in the Tent of meeting.”

We also open this Parsha with a date:

If we recall from our previous studies, the Tabernacle was built on the first day of the first month, in the second year after leaving Mitzrayim. So, we know that the events discussed in this chapter occurred one month after the Presence of HaKadosh Baruch Hu appeared to the Israelite congregation when Aaron and his sons successfully completed their consecration period (Leviticus 8).

The date is also Rosh Chodesh Iyyar, meaning in today’s Holy Day calendar, it would also the 15^th day of the Omer count. However, we learned in Leviticus 23:9-14 that our ancestors did not start counting the Omer until they entered and settled the Holy Land of Zion.

Since we know from the opening verse that HaKadosh Baruch Hu spoke to Moshe in the wilderness of Sinai, we know the Israelites had not yet encountered into the Promised Land—so, the Omer would not yet be counted.

(Numbers 1:1-3)

Instead of the Omer being counted, HaKadosh Baruch Hu commands Moshe Rabbeinu to count or

Here, the ancestral house consists of both the individual’s father and the Tribe of Israel the individual is part of (1 of 12).

The census was to include:

1. Ever male, 20 years and up (Numbers 1:3)

2. The individual’s name

3. The individual’s Tribe.

In other parts of Tanakh, HaKadosh Baruch Hu declares that the Jewish people are the first fruit of His harvest (Jeremiah 2:9). With this first census, we get the fuller vision of this declaration made by HaKadosh Baruch Hu.

When we count the Omer, we do not count every individual grain in the harvest, let alone in the sheaf—we simply count the number of days since the day after the Shabbat of Pesach—50 days is the time for the first fruit harvest.

With this count, we also do not bring each individual piece of grain and wave each one individually before HaKadosh Baruch Hu   Rather, we bring a sheaf. The sheaf is an individual stalk of grain that may contain many individual pieces of grain. Similarly, the male that is counted in the census is like the sheaf. He is the stalk of a single family—attached to him may be many other individual Jews, who are represented by his count, but who are not necessarily counted themselves. The individuals left unaccounted were women and all children and any male under the age of 20.

Though the wife and children are not counted individually, the wife and kids (20 years and younger) are still part of the collective Jewish people—that is, of HaKadosh Baruch Hu’s harvest.

We can understand why only the males 20 years and older were counted by recalling that they were of highest valuation in Leviticus 27. We learned in Leviticus 27:3 that the redemption price for men 20-60 years old is 50 shekels. They are the hardiest of HaKadosh Baruch Hu’s firstfruits—they are like the fully ripened sheaves of the harvest—the best of the crop.

(Numbers 1:3)

We learn the males who were 20 years or older are considered to be able to bear arms. This means that this first census was an accounting of the number of men Israel could assemble for an army.

(Numbers 1:4)

HaKadosh Baruch Hu then tells Moshe Rabbeinu to set one of the men who was 20 years or older as the head of each tribe. These head leaders would be “associated with Moshe Rabbeinu and Aaron.”

Since there are 12 Tribes of Israel, there would be 12 Nasiim—the chieftains or the chief princes. These 12 are different than the 70 elders whom Moshe Rabbeinu called to service in Exodus 24:1 and Numbers 11:14-17.

12 Chieftains/Princes (Tribal/Administrative Leadership): the princes were the main military leaders in the book of Judges. They also ruled the people and acted as judges before kings were established in Israel.

• It is interesting that Hezekiah is the first king to be a Prince of peace (Isaiah 9:5)—though he was an earthly king, he allowed Hashem to be King, and Hezekiah acted as the son to the Sovereign King—the prince to act on Hashem’s behalf on earth. Many sages say Hezekiah could have been moshiach, but it was not Hashem’s time for moshiach’s coming.

• In Daniel 9:25, which discuss the king during the second temple until its destruction is called moshiach nagid—the anointed prince. Arguably, the second temple rebuild could have brought the final moshiach, but Rome destroyed the temple, (Daniel 9:26).

• The final moshiach (the final Davidic king) will be like Hezekiah—a prince (servant son), with Hashem as King.

• Prince" (Nasi) Title: Ezekiel 34:24 and 37:25, Ezekiel 45-48(speaking of the Davidic duties, activities, and territory in the final temple complex and nation of Israel)–said of “my servant David, as their nasi for all time.”Nasi = chief prince. Same word is used for the “tribal chiefs” in Numbers 1:16

• The anointed Davidic King is the nasi/leader from Judah, but rules all of the nation of Israel.

The 12 Chieftains’ Purpose: they were the one head leader from each tribe (excluding Levi) who was chosen to assist Moses and Aaron in taking the census of the fighting men.

Significance of the Chieftains: They represent the organizational, structural integrity of the twelve tribes (Numbers 1).

Role of the Chieftains: These princes were likely tribal leaders who facilitated organization, inheritance, and military deployment. [1, 2, 3, 4, 5, 6]

The 70 elders (Exodus 24:1/Numbers 11:16) and 12 chieftains/princes (Numbers 1:16) represent two distinct leadership structures in Israel’s wilderness journey: the 70 were a national council anointed with the Spirit to assist Moses in administrative and judicial duties, while the 12 were tribal representatives responsible for a national census and military organization. [1, 2, 3, 4, 5]

Key Differences and Roles between the 12 Chieftains and 70 elders:

The 70 Elders were the National/Spiritual Leadership: Basically the first Sanhedrin.

The purpose of the 70 elders: Appointed to share Moses' burden of leading a vast nation and to act as judges.

The Significance of the 70 elders: God took the Spirit from Moses and gave it to these 70, enabling them to assist in governing. They represent the completeness of Israel’s leadership.

Key Events: They stood with Moses and Aaron at the Tent of Meeting (Numbers 11) and saw God on Mount Sinai (Exodus 24).

We see another account of the call of the 70 in Numbers 11:14-17, after which Hashem brought the plague of quail even though He provided the people with manna.

In Exodus, the manna and quail come before the call of the elders (Exodus 16)—occurs before Jethro met Moshe and suggests Leaders (exodus 18).  But in Exodus 17:5, Hashem tells Moshe to take some elders of Israel and his rod and split the rock for water.

Exodus 24:9-11, the 70 elders go up Mt. Sinai with Moshe and Aaron.

Numbers 11:25, the elders received the ruach, which provided the elders with the same wisdom given to Moshe to allow them to rule, judge, and lead the people with Moshe.

The 70 elders were first suggested by Jethro in Exodus 18, after which Hashem called Moshe to the Mt. Sinai to give Torah: Exodus 19–the call up. (First of 3 times that Moshe went up to meet with Hashem on Mount Sinai to receive the Torah).

1. Exodus 20: The first of 3 times Moshe goes up Mt Sinai to receive the Torah—received the 10 commandments & other communal laws.

2. Exodus 24: with Aaron and the 70 elders. —received laws on building the Tabernacle and holy objects (Exodus 24-31)—written on 2 tablets by Hashem’s hand.

3. Exodus 34 (for 40 days): after golden calf (Exodus 32), (Exodus 33) Hashem speaks of The Tent of Meeting (not built until year 2)—given same laws as before—wrote with his own hand on 2 tablets—more than 10 commandments. The whole Torah. Some say even the prophets. Think of the nano bibles which we can buy today—the whole Torah on a square the size of a small necklace gemstone. Moshe was radiant upon coming down.

(Numbers 1:4)

When HaKadosh Baruch Hu freed the children of Israel from Mitzrayim, Moshe Rabbeinu and Aaron were in charge of leading and judging the entire population themselves. As mentioned above, the 70 elders were chosen after a suggestion from Moshe Rabbeinu’s father-in-law, Jethro in Exodus 18, as well as a command by HaKadosh Baruch Hu, given in Numbers 11:14-17.

In addition to this group of spiritual leaders who are called to assist Moshe Rabbeinu, we learn of HaKadosh Baruch Hu’s call for military, organizational, and national leadership. In Numbers 1:4, we see the beginning of the election process of the chieftains by HaKadosh Baruch Hu in year two of freedom.

This election process is different from the election process of the 70 elders. In the election of the elders, Moshe Rabbeinu was commanded to make the selection of men. These men, along with Moshe Rabbeinu would rule, lead, and judge the Jewish people according to the Jewish law, which was given by HaKadosh Baruch Hu on Mount Sinai.

(Numbers 1:5-16)

We learn in this passage that unlike the 70 elders, whom Moshe Rabbeinu elected, the 12 Chieftains were elected solely by HaKadosh Baruch Hu. HaKadosh Baruch Hu provided the 12 names, and Moshe Rabbeinu put the men in power. These men are the ones whom HaKadosh Baruch Hu assigned to assist Moshe Rabbeinu.

We see from the list that each of the 12 men are listed by

1. Tribal Name

2. Individual Leader’s Name

3. Ancestral name: the name of the individual’s father.

The manner of recording here harkens Genesis 12:1. There HaKadosh Baruch Hu called Avraham Avinu (Abram) to:

• leave his father’s house (#3) and his native land,

• become and individual sanctified and set apart for HaKadosh Baruch Hu (#2), and

• go towards the land which HaKadosh Baruch Hu would show him—the land of Yisrael (#1).

With the establishment of the 12 Tribal Leaders, the Jewish people were well on their way of becoming the nation HaKadosh Baruch Hu called and created them to be. The marks of the nation included:

1. The Tabernacle: HaKadosh Baruch Hu establishing His dwelling among His people. Establishes the place of heavenly legal counsel, sacrificial atonement, and spiritual service.

2. Spiritual and legal leadership (Priests + Elders)

3. The Torah: the covenantal legal code by which the nation and every individual Jew will live when kept.

4. Military formation: leadership and census of fighting-age men.

(Numbers 1:16)

We learn these 12 men are the elected chieftains of the assembly from each of the 12 ancestral Tribes of Israel. These “princes” were to be the heads of thousands of Israel. Whereas the 70 leaders could rule over groups of 10s, 50s or hundreds. The weight of responsibility is seen in examples such as Deborah in The Book Judges and the military might by which she led the people to victory. Later the princes from the line of Judah would be chosen and eternally established as King over Israel. It is from such a line that the final Davidic king (moshiach) will come. May it be speedily in our days!

(Numbers 1:17)

We learn that Moshe Rabbeinu and Aaron did not complain nor quarrel. They followed HaKadosh Baruch Hu’s order and accepted the list of elected chieftains without question. Thus, without question, they willingly accepted HaKadosh Baruch Hu’s delegation of duties and separation of powers.

(Numbers 1:18)

We learn these chieftains were immediately put to work. On the day they were elected, the chieftains helped Moshe Rabbeinu take the census of the fighting-age men in the Israelite population. The process was organized and orderly;

1. The chieftains “convoked the whole community.”

2. Each leader of each tribe registered the men 20 years and older in his Tribe.

   1. The men were registered by:

      1. Tribe

      2. Individual name

      3. Father’s name.

         
         

(Numbers 1:19)

Presumably, the list made by each chieftain was given to Moshe Rabbeinu. Then, from the 12 separate lists, Moshe Rabbeinu recorded the census in the wilderness of Sinai “as the LORD had commanded Moshe Rabbeinu.”

Am Yisrael Chai!

Kimberly Davis

Notes for Sunday 5/10/2026