In the beginning of the book of Exodus, the Torah mentions the counting of the Jewish people who came down to Egypt, stating that there was a total of (only)[1] seventy people, as it states:[2]’And these are the names of the sons of Israel who came to Egypt; with Jacob, each man and his household came: Reuben, Simeon, Levi, and Judah. Issachar, Zebulun, and Benjamin. Dan and Naphtali, Gad and Asher. Now all those descended from Jacob were seventy souls, and Joseph, [who] was in Egypt.’
In addition, towards the end of the book of Genesis, there is a similar counting:[3] ‘And these are the names of the children of Israel who were coming to Egypt: Jacob and his sons, Jacob's firstborn was Reuben… all the souls of the house of Jacob who came to Egypt were seventy.’ Similarly, in Deuteronomy, it summarises[4] ‘With seventy souls, Your forefathers descended to Egypt, and now the Lord, your G-d, has made you as the stars of heaven in abundance.’ Furthermore, when they left Egypt, it states:[5] ‘The children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, the men, besides the young children.’ The distinction between the counting in Genesis and beginning of Exodus is: In the counting at the end of Genesis it lists all seventy by name and their total number, while[6] in the book of Exodus it only lists the total number: ‘Now all those descended from Jacob were seventy souls.’[7] The question raised by many of the commentators is: why does the Torah count the Jewish people in the opening of Exodus when they have already been numbered a few chapters earlier at the end of Genesis? Secondly, why does the Torah mention the names of the tribes of Israel who came down to Egypt, when the names of those who descended were already mentioned?
Reasons for the repetition – three questions
There are a number of reasons offered for the repetition. The Midrash Rabba[8] presents a premise that Israel is compared to the stars that are also counted. The Midrash states: the Jewish people are compared to the multitude of the heavens, as here, regarding Israel, it is said ‘names,’ and it is said of stars ‘names,’ as it states in Psalms:[9] ‘He counts the number of the stars; He gives them all their names.’ Thus, the Holy One Blessed is He, when Israel descended to Egypt, counted how many they were (seventy), and because they are compared to the stars,[10] He gave them all names, as it is written: ‘And these are the names of the Children of Israel, etc.’ This Midrashic text thus addresses why in the verses in Exodus they are counted a second time by name, when the names are already known.[11]
Midrash Tanchuma[12] applies this comparison to the stars also to the counting of the Jewish people by number in addition to by name - in the following four cases: 1. the counting by number when they entered Egypt (beginning of Exodus[13] and Deuteronomy),[14] 2. the counting by number when they left Egypt (later in the book of Exodus),[15] 3. the specification of the (seventy) names before they entered Egypt (Genesis),[16] and 4. the specification of the names of the tribes when they entered Egypt (beginning of Exodus).[17] The reason for all the above is based on the comparison to stars, as it states in Psalms:[18] ‘He reckons the number of the stars (comes in – Exodus); to all He calls them by names (goes forth - enters Egypt).’[19]
In summary, the Midrashic texts, with the comparison to the stars, explain two of the above questions: 1. why the Jewish people are mentioned twice by number: when they enter and leave Egypt, and 2. why twice by name in relation to the entry to Egypt (end of Genesis – before entry - and beginning of Exodus – upon entry).
Two further reasons for the question of the repetition by name are: Chizkuni explains that the Torah repeats the naming of the family of Jacob in connection with the later verse regarding the death of the tribes,[20] to inform that the tribes willingly accepted their destiny to endure exile, and died in that land. Rabbi Chaim ben Attar (1696-1743), in his commentary Ohr Hachaim, further elaborates that it is to make a contrast with Esau, who decided to leave Canaan and move to Mount Seir.[21] Rabbi Ovadia Sforno (1475-1550) explains it is to contrast with the later generations that were not as righteous as the sons of Jacob.
Why twice the number? Two interpretations – Rashi and Rashbam
It does not however address why they are counted twice at the entry to Egypt by number - in the end of Genesis and again in the beginning of Exodus. Two interpretations are offered to this question, one by Rashi, following the above Midrashic teaching; the other by his grandson, Rabbi Shmuel ben Meir, known as Rashbam, following a more literal understanding:
Rashi and Rashbam
Rashi extends the comparison to the stars as a reason for the repetition of the counting by number in the end of Genesis and beginning of Exodus: ‘And these are the names of the sons of Israel: Although G-d counted them in their lifetime by their names,[22] He counted them again after their death, to let us know how precious they are to Him, because they were likened to the stars, which He takes out [from beyond the horizon] and brings in by number and by name, as it is said: who takes out their host by number; all of them He calls by name.’[23] Rashbam[24] explains that repetition of the number of seventy in the beginning of Exodus is merely a preface to the statement:[25] ‘The children of Israel were fruitful, teemed, increased, and became exceedingly strong; and the land became filled with them.’[26] Based on this understanding of Rashi’s commentary, Rashi and his grandson Rashbam dispute the reason for the repeat of the numbering of the Jewish people when they entered Egypt.
Manuscripts
There are however three differences in the manuscripts that may reflect a different understanding of Rashi’s commentary.
1. In the printed edition it states: He counted them again at the time of their deaths. This is how it is found in: MS CCC 165. In the following manuscripts: MS. Oppenheim 34 (1201-1225),[27] MS. Oppenheim Add. 4° 188 (1301 -1400),[28] MS. Canon. Or. 81 (1396),[29] MS. Michael 384 (1399),[30] MS. Oppenheim 35 (1408),[31] and MS. Canonici Or. 35 (1401-1425)[32] it states: ‘He counted them again after (acharei) their death.’
2. In the printed edition and the majority of the manuscripts it states: ‘to let us know how precious they are.’ In MS. Michael 384 (1399),[33] it states: ‘to let us know how precious they are before the Holy One blessed be He.’
3. In the printed edition it states: ‘They were likened to the stars, which He takes out and brings in by number and by name.’ In all the Oxford manuscripts, it states: ‘He takes out by number and brings in by number and by name.’
While the first two variations appear to be for clarification, the first attempting to answer the question of the Ohr Hachaim that counting usually occurs in the Biblical text after the passing, as in Leviticus, the second a mere addition for clarity, I would like to focus on the significance of the third variation. To highlight this significance, all the manuscripts, including incunabula, Hijar, Spain, 1491,[34] and Lisbon incunabula, 1491,[35] follow the version: ‘He takes out by number and brings in by number and by name,’ whereas in the Bomberg printed Rabbinic Bible of 1517[36] and 1547,[37] the text appears to have been changed to how it is printed today: ‘He takes out and brings in by number and by name.’ What was the reason for this change?
Two interpretations of Rashi
The two versions of Rashi’s commentary may reflect two ways to understand Rashi’s commentary:
Rabbi Elijah Mizrachi (1455-1525) and Rabbi Shabbethai Bass (1641–1718) in his commentary Sifsei Chachamim both explain the question of Rashi as pertaining to the repetition on the number seventy of the Jewish people descending to Egypt,[38] the answer to which is to demonstrate the preciousness to G-d of the Jewish people who are compared to the stars that are also counted when they are taken out and brought in. In this context the question is not about the listing of the names of the Jewish people, as all seventy names in detail are in fact not listed twice: at the end of Genesis it lists all seventy names, while at the beginning of Exodus it only lists the twelve tribes. The above commentators, thereby explain the reason Rashi omits to mention ‘names’ a second time in the question pertaining to the death of the tribes in the beginning of Exodus, whereby Rashi states: ‘Although G-d counted them in their lifetime by their names,[39] He counted them again after their death’ – neglecting to repeat ‘by their names’ again. This is due to the fact that this is not pertinent to the question, as they are in fact not counted by name twice.
This understanding of Rashi’s question that focuses on the number seventy, as oppose to a repetition of the names, suggests that that the mention of the stars being called by names is not germane to the main point of the commentary of Rashi at hand: the repetition of the number seventy. In this context, Sifsei Chachamim, quoting Rabbi Elijah Mizrachi, suggests that the phrase in Rashi: ‘Which He brings out and brings in by number and by their names,’ refers only to the words in the verse “Who brings out their host by number, and calls each (when bringing them back in) by its name” - but is not relevant regarding the naming of the Israelites when they passed away in Egypt, as they are not in fact ‘brought in’ by name but rather only by number. The reason for the addition ‘by their names’ is merely agav urcha – ‘by the way.’[40] This selective reading of Rashi’s commentary is in fact much more suited according to the version in the manuscripts that writes ‘by their number’ twice after ‘He brings out’ and after ‘He brings in,’ while ‘by their names’ is mentioned only after ‘He brings in.’
Rabbi Shmuel Yaffe Ashkenazi (1525- 1595), in his commentary Yefei Toar on Exodus Rabba,[41] and Rabbi Zev Wolf Einhorn (d. 1862) in his commentary Maharzu on Exodus Rabba,[42] as well asRabbi Menachem M. Schneerson, in his commentary on Exodus,[43] explain that the question of Rashi is closely related to the Midrash Rabba that is addressing not the repetition of the number of the Jewish people when they descended to Egypt, but rather the repetition of the names. Based on this understanding of the question of Rashi, the version as found in the printed edition – ‘they were likened to the stars, which He takes out and brings in by number and by name’ – placing ‘by number’ and ‘by name’ together - is more precise, as the comparison to the stars is indeed both regarding the repetition of the counting of the Jewish people by number and by name.
Rashi and Rashbam – alternative or complimentary?`
In view of the latter understanding of Rashi, the interpretation of Rashbam - who explains the repetition of the numbers of the Jewish people on a literal level as preface to their fruitfulness - is not an alternative interpretation to Rashi’s own interpretation but complementary: the latter is aiming to explain the repetition of the numbers, while the main aim of Rashi is to explain, like the Midrash, the reason for the repetition of the names.
[1] Rashbam explains that the counting in only meant to be a preface to the fact that the Jewish population subsequently exponentially increased.
[2] Exodus 1:1-5.
[3] Genesis 46:8-27.
[4] Deuteronomy 10:22.
[5] Exodus 12:37.
[6] Leah’s descendants were thirty three; Zilpah’s descendants were sixteen; Rachel’s decedents were fourteen; and Bilah’s decedents were seven. The total number was seventy, including Joseph and his two children and Yocheved, daughter of Levi, who was born between the walls entering Egypt.
[7] Sifsei Chachamim on Exodus 1:1:2.
[8] Exodus Rabba 1:3.
[9] Psalms 147:4. In Exodus Rabba 48:2 it explains the contradiction with the verse in Isaiah 40:26: that uses ‘name’ in the singular: ‘He who sends out their host by count, Who calls them each by name.’ The Midrash explains that when G-d calls them all together He addresses them with one name; when He calls them individually they all have different names: Michael, Gabriel, etc. Thus, Psalms (147:4) ‘to each He gave its name (plural) – ‘shemot.’
[10] Sifsei Chachamim explains the comparison: just as the stars exist forever and illuminate by day and night, but their illumintation is not visible during the day because “light at midday is of no value,” so too does Israel exist in this world and in the World to Come.
[11] Maharzu on Exodus Rabba 1:3 by Rabbi Zev Wolf Einhorn (d. 1862).
[12] Midrash Tanchuma, Shemot 2:3.
[13] Exodus 1:1.
[14] Deuteronomy 10:22.
[15] Exodus 12:37.
[16] Genesis 46:27.
[17] Exodus 1:1.
[18] Psalms 147:3-5.
[19] Similarly in Isaiah 40:26: ‘Lift high your eyes and see: Who created these? He who sends out their host by count, Who calls them each by name: Because of His great might and vast power, Not one fails to appear.’
[20] Exodus 1:6.
[21] Genesis 36:8.
[22] Genesis 46:8-27.
[23] Isaiah 40:26.
[24] Ibn Ezra explains a similar interpretation: the repetition is due to the counting of only thirty of Joseph’s descendants at the end of Genesis. The Torah wants to demonstrate that in fact all the tribes were few in number before proceeding to say that they became very fruitful. This approach is also followed by Rabbi Simcha David Luzzatto, known as Shadal.
[25] Exodus 1:7.
[26] Nachmanides explains the repetition is merely a summary of what was discussed at the end of Genesis before resuming the narrative about the exile.
[27] Fol. 38.
[28] Fol. 47.
[29] Fol. 49.
[30] Fol. 36.
[31] Fol. 31.
[32] Fol. 60.
[33] Fol. 36.
[34] https://hebrewbooks.org/pdfpager.aspx?req=45441&st=&pgnum=132.
[35] https://hebrewbooks.org/pdfpager.aspx?req=45803&st=&pgnum=227&hilite=.
[36] https://hebrewbooks.org/pdfpager.aspx?req=22405&st=&pgnum=122.
[37] https://hebrewbooks.org/pdfpager.aspx?req=42687&st=&pgnum=121.
[38] Sifsei Chachamim justifies the question: One cannot argue that they were previously counted while alive and now they were being counted after death because this makes no difference [in the count] since they had already been counted.
[39] Genesis 46:8-27.
[40] Likkutei Sichot 6:2.
[41] In Yefei Toar on Exodus Rabba 1:3, it writes that the term in the Midrash ‘they are dear like the stars’ is like the statement in Rashi on Exodus 1:1.
[42] Maharzu writes that the question of the Midrash is regarding the need for the Torah to repeat the names a second time, as they area already known, rather it is demonstrate the dearness as derived from a gezeira shava. While the Midrash itself does not use the term ‘dearness’ the fact that Maharzu reads this into Midrash indicates that this is the same as found in the commentary of Rashi that does use this term, suggesting the commentary of Rashi and the Midrash Rabba are aligned in their commentary. This approach is explicitly argued in Likkutei Sichot (6:4), which may have similarly drawn it from the commentary on the Midrash.
[43] Likkutei Sichot 6:4.