Difference between revisions of "David's Counting of the Nation/1/he"
| Line 17: | Line 17: | ||
<li><b>"וַיֹּסֶף אַף י"י לַחֲרוֹת בְּיִשְׂרָאֵל"</b> – בתיאור בספר שמואל, the story opens by telling the reader that Hashem continued to be angry with Israel.  About what was Hashem wrathful and how does this relate to the events described in the rest of the chapter?</li> | <li><b>"וַיֹּסֶף אַף י"י לַחֲרוֹת בְּיִשְׂרָאֵל"</b> – בתיאור בספר שמואל, the story opens by telling the reader that Hashem continued to be angry with Israel.  About what was Hashem wrathful and how does this relate to the events described in the rest of the chapter?</li> | ||
<li><b>"וַיָּסֶת אֶת דָּוִיד לִמְנוֹת"</b> – Who incited David to count the nation?  בספר שמואל, Hashem appears to be the subject of the verb "וַיָּסֶת", בעוד שבסיפור בדברי הימים, it is the Satan.  Either way, if the counting was not David's fault, why is he held accountable?</li> | <li><b>"וַיָּסֶת אֶת דָּוִיד לִמְנוֹת"</b> – Who incited David to count the nation?  בספר שמואל, Hashem appears to be the subject of the verb "וַיָּסֶת", בעוד שבסיפור בדברי הימים, it is the Satan.  Either way, if the counting was not David's fault, why is he held accountable?</li> | ||
| − | <li><b> | + | <li><b>אי-רצונו של יואב לספור</b> – Yoav's reluctance to count the people suggests that he recognized that the action was problematic.  What about it troubled him, and why did he nonetheless proceed to fulfill the command?</li> |
<li><b>"וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ"</b> – If David was the one to sin, why is it that he personally is spared while masses of Israelites are killed?  How is such vicarious punishment justified?<fn>ראו <a href="Philosophy:Collective Punishment" data-aht="page">ענישה קולקטיבית</a> ו<a href="Are Children Punished for Parents' Sins" data-aht="page">האם ה' פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים?</a> לדיונים בנושא הכללי.</fn></li> | <li><b>"וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ"</b> – If David was the one to sin, why is it that he personally is spared while masses of Israelites are killed?  How is such vicarious punishment justified?<fn>ראו <a href="Philosophy:Collective Punishment" data-aht="page">ענישה קולקטיבית</a> ו<a href="Are Children Punished for Parents' Sins" data-aht="page">האם ה' פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים?</a> לדיונים בנושא הכללי.</fn></li> | ||
<li><b>"שָׁלֹשׁ אָנֹכִי נוֹטֵל עָלֶיךָ בְּחַר לְךָ אַחַת מֵהֶם"</b> – Why does the prophet allow David to pick his own punishment?  Nowhere else in Tanakh is there a similar phenomenon. Is the choice indicative of greater or lesser guilt?</li> | <li><b>"שָׁלֹשׁ אָנֹכִי נוֹטֵל עָלֶיךָ בְּחַר לְךָ אַחַת מֵהֶם"</b> – Why does the prophet allow David to pick his own punishment?  Nowhere else in Tanakh is there a similar phenomenon. Is the choice indicative of greater or lesser guilt?</li> | ||
Version as of 22:50, 5 October 2019
מפקד דוד
הקדמה
מה השתבש?
הפרק האחרון של ספר שמואל (והסיפור המקביל בדברי הימים א' כ"א) tells of David's decision to count the nation and the consequent plague that killed 70,000 people. Though the narrative implies that the census was the cause of the catastrophe, it is not clear what sin was transgressed that led to such a severe punishment. How was David's census different from the many others in Tanakh which were conducted without disastrous consequences?1
מפקדים ומחצית השקל
Before the first census of Tanakh (שמות ל'), Hashem commands Moshe that when he counts the people he must take from them a half shekel in order to prevent plague:
(יב) כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַי"י בִּפְקֹד אֹתָם וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם. (יג) זֶה יִתְּנוּ כׇּל הָעֹבֵר עַל הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַי"י.
No such collection is mentioned in the description of David's census, leading to the possible conclusion that the omission must have been the reason for the punishment. However, all other censuses in Tanakh also do not speak of half shekel donations, and they all proceed peacefully. Moreover, it is not even clear if the directive in Shemot applied to all future generations, or if it was specific to the first year in the Wilderness.2
שאלות נוספות
- "וַיֹּסֶף אַף י"י לַחֲרוֹת בְּיִשְׂרָאֵל" – בתיאור בספר שמואל, the story opens by telling the reader that Hashem continued to be angry with Israel. About what was Hashem wrathful and how does this relate to the events described in the rest of the chapter?
- "וַיָּסֶת אֶת דָּוִיד לִמְנוֹת" – Who incited David to count the nation? בספר שמואל, Hashem appears to be the subject of the verb "וַיָּסֶת", בעוד שבסיפור בדברי הימים, it is the Satan. Either way, if the counting was not David's fault, why is he held accountable?
- אי-רצונו של יואב לספור – Yoav's reluctance to count the people suggests that he recognized that the action was problematic. What about it troubled him, and why did he nonetheless proceed to fulfill the command?
- "וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ" – If David was the one to sin, why is it that he personally is spared while masses of Israelites are killed? How is such vicarious punishment justified?3
- "שָׁלֹשׁ אָנֹכִי נוֹטֵל עָלֶיךָ בְּחַר לְךָ אַחַת מֵהֶם" – Why does the prophet allow David to pick his own punishment? Nowhere else in Tanakh is there a similar phenomenon. Is the choice indicative of greater or lesser guilt?
- מספרים לא עקביים – There is a discrepancy between the accounts של שמואל ודברי הימים regarding the total number of people counted.4 How can the different tallies be reconciled?
