The Prohibition against Counting Jewish People
Parsha Pages | June 02, 2024
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The Prohibition against Counting Jewish People

Parsha Pages | June 27, 2025

(This should not be relied upon for practical halacha. When a question arises, a Rabbi should be consulted.)

“Take the sum of all the congregation of the children of Israel, by families following their fathers’ houses; a head count of every male according to the number of their names.” (BeMidbar 1,2)

Parshas BeMidbar describes the detailed census of the Jews in the desert. Counting Jews directly is forbidden, as the Rambam writes (Tamid 4:4) that it is prohibited to conduct a census to count the Jewish people.

Reason for the Prohibition

Rashi (Shmos 30,12) writes that the reason we refrain from counting Jews is because one who conducts a census is in danger of afflicting a plague upon those who were counted. The Anaf Yosef (Yoma 22a) explains that counting individuals creates a possibility that they will be judged in the Heavenly court. He adds that this judgement has the potential for having devastating effects, more so than any other judgement, because usually HaShem in His infinite kindness judges the Jewish people as a whole, rather than individually. This insures that even if an individual is not acting righteous, as long as the “klal” (the Jewish nation) is considered righteous, the individual will be favorably judged. However, when they are counted as individuals, Jews become “separated” and are subject to individual scrutiny.

Sources for the Prohibition

There are primarily three sources for this issur; one from the Torah and two are found in the Naviim:

  1. In Sefer Shmos (30:12), Moshe Rabbeinu is commanded to count the Children of Israel by collecting a half-shekel from each person in order so “there will be no plague among them when they are counted.” Rashi writes that the rationale for the prohibition against census-taking is due to fear of the “evil eye” (Ayin Hara) and a plague. Indeed, the Gemara in Brachos (62b) writes that HaShem told Dovid HaMelech that He will make Dovid stumble over a matter that “school children” know, namely, that it is prohibited to count Jews. Here the Gemara declares that even “school children” are aware of the prohibition of counting the Jewish people. [The Gemara is referring to the census that Dovid HaMelech conducted which led to the death of 70,000 Jewish people (See Shmuel 2 chapter 24).]
  2. The Mishna in Yoma (22a) outlines the procedures used to determine which Kohen is awarded the privilege of performing the mitzvah of separating the ash from the Altar in the Bais HaMikdash. The Mishna explains that in the event that there were too many Kohanim who wished to fulfill this mitzvah, they would race to the top of the Altar to determine who would do the avodah. If it resulted in a tie, then the Temple administrator would count the Kohanim by counting their fingers. The Gemara (22b) writes that the fact that the fingers are counted and not the Kohanim themselves supports the teaching of R’ Yitzchak. As R’ Yitzchak taught, it is forbidden to count the children of Israel through a head count, even for the purpose of a mitzvah. For it is written (Shmuel 1, 11,8), in reference to the count that Shaul HaMelech made of his soldiers, “He counted them through the pottery shards”.
  3. The Gemara continues to cite the opinion of R’ Elazar that whoever counts the people of Israel transgresses a negative commandment, as it is stated: “The Number of the Children of Israel will be like the sand of the sea, which cannot be counted”. And Rav Nachman Bar Yitzchak writes, that he transgresses two negative commandments, for it is stated in that verse “which cannot be (1) measured or (2) counted”.

Why do the Poskim omit this halahacha?

Magen Avrohom (156.2) states that a Mitzvah exists not to count the Jews. However, no major Posek mentions this din; not Rambam, Smag, Rif, Rosh, the Tur, Rabbi Yosef Karo or others.

The Einaim LeMishpat suggests that the Poskin decided that this time of Galus is a time of the Jewish people are not doing the Will of HaShem and thus, we are exempt from the special Mitzvah of not counting the Jewish people.

The Panei Mevein suggests that Rambam and others hold that the Mitzvah is a general concept of a not-proper action to be taken and one should refrain like a midas Chassidus.

Rav Yeruchem Fishel Perlow (Sefer Hamitzvos LeRasag vol. 2, mitzvah 264-265) explains that according to Rav Saadia Gaon and the Tashbetz the prohibition is actually Rabbinic. He explains that Moshe Rabbeinu was allowed to count the Children of Israel as long as they donate a half-shekel to protect themselves from plague. On a Biblical level there is no issur of counting Jews as long as they donate a half-shekel to the Bais HaMikdash after the count. The sole prohibition exists from Navi (Shaul HaMelech) and is Rabbinic in nature.

Is it permitted to count through an alternative method (indirect) when not for the need of a Mitzvah?

From the various examples (shekalim, tokens, etc.) it is permitted for the sake of a Mitzvah to count through an alternative method (such methods discussed later).

Regarding counting using an alternative method not for the sake of a Mitzvah there are those that permit (Eiyun Yaakov, the Taz) and those that do not permit (including Ramban, Radak, Tosfos haRid).

Those that do not permit cite the event with Dovid haMelech making a census as an incident involving counting not for the need of a Mitzvah and punishment resulted which indicates that one cannot count Jews even with an alternative method when not for the need of a Mitzvah. Thus, one is forbidden to count not for the need of a Mitzvah whether done directly or indirectly. One is also not allowed to count for the sake of a Mitzvah directly but is only allowed to count when for the sake of a Mitzvah in an indirect (alternative) method.

Those that do permit say that in the time of Dovid he was making a census for the need of a Mitzvah, but he did not use an alternative method which is only method to permit (whether for the need of a Mitzvah or not).

What is considered an acceptable “Alternative” (indirect) Method?

The Gemara (Yoma 22a) seems to indicate that counting the fingers of the Kohanim is an acceptable alternative method of counting. The Torah seems to indicate that counting shekalim is also acceptable. Shaul haMelech employed counting shards of pottery which also seems acceptable. The Kli Chemdah, Parnas Yosef and others explain that any alternative method of not directly counting individuals (souls) is acceptable.

Rabbi Moshe Feinstein in his work Iggeros Moshe (Yoreh Dei'a, 117:2), addresses the question of whether a cemetery may place numbers on the tombstones to allow visitors to find their loved ones' graves more easily. Placing numbers on the tombstones amounts to counting the deceased people buried in the cemetery, and Halacha forbids acting towards the dead in a manner that is forbidden for live people, as this can be seen as taunting them for their inability to perform Mitzvos. (This Halacha is known as "Lo'eig La'rash" – "ridiculing the impoverished," which refers to a deceased person, who is "impoverished" in the sense of Mitzva observance.) Therefore, Rabbi Feinstein indeed rules that a cemetery may not place numbers on tombstones.

He further explains that when the Kohainim where counted they stuck any number of fingers (except their thumb). Thus, the counting was the number of fingers and not the number of Kohainim. Thus, this is not a source for the numbering of each grave. Apparently, he would understand that even when counting the shekalim this does not indicate an exact count since not everyone is able to have their shekalim received timely (or even some do not send). Thus, the count is not exact but an estimated number.

Most of the later Poskim do not hold like Rabbi Feinstein and allow Jews to be counted by an indirect method. Tzitz Eliezer writes that the issue to count Jews is specifically count each individually directly (such as pointing, or saying each name, etc.). Other methods that do not directly count each individual directly is allowed.

Counting part of Klal Yisroel

Rav Eliyahu Mizrachi introduces a novel ruling. He feels that one can only transgress the prohibition by counting all of Klal Yisroel. However, it is permitted to count a part of Klal Yisroel.

The opinion of the Mizrachi is seemingly problematic. In the case of Shaul HaMelech, he did not wish to count all of the nation but rather just his soldiers, and yet he did not count them directly, rather he counted pottery shards in their place. It is thus clear that there exists a prohibition to count even a small fraction of Jews. In addition, David HaMelech did not count the tribes of Binyamin and Levi and he was still punished as if he counted all of Klal Yisroel. Even more still, the Kohanim in the Bais HaMikdash were not counted directly even though they were only a margin of the Jewish population. See, however, Yabia Omer C.M. 10:2 where Rav Ovadia Yosef cites many authorities who attempt to explain the opinion of the Mizrachi.

Assorted Halachos

  1. The Kaf Hachaim (13:10) writes that one is permitted to count Jewish People in one’s mind (b’machshava), as long as he does not count them audibly.
  2. Chasam Sofer (cited by his son the Ksav Sofer Y.D. 106) is of the opinion that it is assur to count written names as if it were done so orally. However, the Ralbag (cited by Rav Ovadia Yosef in Shu”t Yabia Omer #10 C.M. 2) writes that counting written names is permissible. It appears that the custom is also not to be particular when writing the names.
  3. When counting ten men for a minyan, it is customary to use a Torah verse that contains ten words instead of using numbers. The verse usually used is Tehillim 28,9: “Hoshiah es amecha u’varech es nachalasecha ur’em venas’em ad ha’olam” (Kitzur Shulchan Aruch 15:3). Others mention the blessing HaMotzi which also has ten words.
  4. Rabbi Eliezer Waldenberg (Jerusalem, 1915-2006) in his work Tzitz Eliezer (vol. 7), discusses the permissibility of the Israeli census. In this treatise, he establishes several rules governing the procedure for counting Jews. He writes that counting actual bodies is forbidden under all circumstances, even for the purpose of a Mitzvah, such as counting men for a Minyan or in preparation for a Mitzvah. When Jews must be counted for the purpose of a Mitzvah, they should be counted indirectly. For this reason, the practice has evolved that when men are counted in the synagogue for a Minyan, rather than using numbers, we recite verses or phrases containing ten words, such as the verse "Hoshi'a Es Amecha..." Even when counting in this fashion, one should ensure not to point and count the people, and should rather just look at them and recite the words of the verse. Rabbi Waldenberg adds that in a situation where Jews were counted in a forbidden fashion, the people involved should donate money to charity as atonement. They should donate at least the sum of a "Machatzis HaShekel" – which amounts to about $3-4 – the amount that Bnei Yisrael would give as a means of counting the population.

(This should not be relied upon for practical halacha. When a question arises, a Rabbi should be consulted.)

“Take the sum of all the congregation of the children of Israel, by families following their fathers’ houses; a head count of every male according to the number of their names.” (BeMidbar 1,2)

Parshas BeMidbar describes the detailed census of the Jews in the desert. Counting Jews directly is forbidden, as the Rambam writes (Tamid 4:4) that it is prohibited to conduct a census to count the Jewish people.

Reason for the Prohibition

Rashi (Shmos 30,12) writes that the reason we refrain from counting Jews is because one who conducts a census is in danger of afflicting a plague upon those who were counted. The Anaf Yosef (Yoma 22a) explains that counting individuals creates a possibility that they will be judged in the Heavenly court. He adds that this judgement has the potential for having devastating effects, more so than any other judgement, because usually HaShem in His infinite kindness judges the Jewish people as a whole, rather than individually. This insures that even if an individual is not acting righteous, as long as the “klal” (the Jewish nation) is considered righteous, the individual will be favorably judged. However, when they are counted as individuals, Jews become “separated” and are subject to individual scrutiny.

Sources for the Prohibition

There are primarily three sources for this issur; one from the Torah and two are found in the Naviim:

  1. In Sefer Shmos (30:12), Moshe Rabbeinu is commanded to count the Children of Israel by collecting a half-shekel from each person in order so “there will be no plague among them when they are counted.” Rashi writes that the rationale for the prohibition against census-taking is due to fear of the “evil eye” (Ayin Hara) and a plague. Indeed, the Gemara in Brachos (62b) writes that HaShem told Dovid HaMelech that He will make Dovid stumble over a matter that “school children” know, namely, that it is prohibited to count Jews. Here the Gemara declares that even “school children” are aware of the prohibition of counting the Jewish people. [The Gemara is referring to the census that Dovid HaMelech conducted which led to the death of 70,000 Jewish people (See Shmuel 2 chapter 24).]
  2. The Mishna in Yoma (22a) outlines the procedures used to determine which Kohen is awarded the privilege of performing the mitzvah of separating the ash from the Altar in the Bais HaMikdash. The Mishna explains that in the event that there were too many Kohanim who wished to fulfill this mitzvah, they would race to the top of the Altar to determine who would do the avodah. If it resulted in a tie, then the Temple administrator would count the Kohanim by counting their fingers. The Gemara (22b) writes that the fact that the fingers are counted and not the Kohanim themselves supports the teaching of R’ Yitzchak. As R’ Yitzchak taught, it is forbidden to count the children of Israel through a head count, even for the purpose of a mitzvah. For it is written (Shmuel 1, 11,8), in reference to the count that Shaul HaMelech made of his soldiers, “He counted them through the pottery shards”.
  3. The Gemara continues to cite the opinion of R’ Elazar that whoever counts the people of Israel transgresses a negative commandment, as it is stated: “The Number of the Children of Israel will be like the sand of the sea, which cannot be counted”. And Rav Nachman Bar Yitzchak writes, that he transgresses two negative commandments, for it is stated in that verse “which cannot be (1) measured or (2) counted”.

Why do the Poskim omit this halahacha?

Magen Avrohom (156.2) states that a Mitzvah exists not to count the Jews. However, no major Posek mentions this din; not Rambam, Smag, Rif, Rosh, the Tur, Rabbi Yosef Karo or others.

The Einaim LeMishpat suggests that the Poskin decided that this time of Galus is a time of the Jewish people are not doing the Will of HaShem and thus, we are exempt from the special Mitzvah of not counting the Jewish people.

The Panei Mevein suggests that Rambam and others hold that the Mitzvah is a general concept of a not-proper action to be taken and one should refrain like a midas Chassidus.

Rav Yeruchem Fishel Perlow (Sefer Hamitzvos LeRasag vol. 2, mitzvah 264-265) explains that according to Rav Saadia Gaon and the Tashbetz the prohibition is actually Rabbinic. He explains that Moshe Rabbeinu was allowed to count the Children of Israel as long as they donate a half-shekel to protect themselves from plague. On a Biblical level there is no issur of counting Jews as long as they donate a half-shekel to the Bais HaMikdash after the count. The sole prohibition exists from Navi (Shaul HaMelech) and is Rabbinic in nature.

Is it permitted to count through an alternative method (indirect) when not for the need of a Mitzvah?

From the various examples (shekalim, tokens, etc.) it is permitted for the sake of a Mitzvah to count through an alternative method (such methods discussed later).

Regarding counting using an alternative method not for the sake of a Mitzvah there are those that permit (Eiyun Yaakov, the Taz) and those that do not permit (including Ramban, Radak, Tosfos haRid).

Those that do not permit cite the event with Dovid haMelech making a census as an incident involving counting not for the need of a Mitzvah and punishment resulted which indicates that one cannot count Jews even with an alternative method when not for the need of a Mitzvah. Thus, one is forbidden to count not for the need of a Mitzvah whether done directly or indirectly. One is also not allowed to count for the sake of a Mitzvah directly but is only allowed to count when for the sake of a Mitzvah in an indirect (alternative) method.

Those that do permit say that in the time of Dovid he was making a census for the need of a Mitzvah, but he did not use an alternative method which is only method to permit (whether for the need of a Mitzvah or not).

What is considered an acceptable “Alternative” (indirect) Method?

The Gemara (Yoma 22a) seems to indicate that counting the fingers of the Kohanim is an acceptable alternative method of counting. The Torah seems to indicate that counting shekalim is also acceptable. Shaul haMelech employed counting shards of pottery which also seems acceptable. The Kli Chemdah, Parnas Yosef and others explain that any alternative method of not directly counting individuals (souls) is acceptable.

Rabbi Moshe Feinstein in his work Iggeros Moshe (Yoreh Dei'a, 117:2), addresses the question of whether a cemetery may place numbers on the tombstones to allow visitors to find their loved ones' graves more easily. Placing numbers on the tombstones amounts to counting the deceased people buried in the cemetery, and Halacha forbids acting towards the dead in a manner that is forbidden for live people, as this can be seen as taunting them for their inability to perform Mitzvos. (This Halacha is known as "Lo'eig La'rash" – "ridiculing the impoverished," which refers to a deceased person, who is "impoverished" in the sense of Mitzva observance.) Therefore, Rabbi Feinstein indeed rules that a cemetery may not place numbers on tombstones.

He further explains that when the Kohainim where counted they stuck any number of fingers (except their thumb). Thus, the counting was the number of fingers and not the number of Kohainim. Thus, this is not a source for the numbering of each grave. Apparently, he would understand that even when counting the shekalim this does not indicate an exact count since not everyone is able to have their shekalim received timely (or even some do not send). Thus, the count is not exact but an estimated number.

Most of the later Poskim do not hold like Rabbi Feinstein and allow Jews to be counted by an indirect method. Tzitz Eliezer writes that the issue to count Jews is specifically count each individually directly (such as pointing, or saying each name, etc.). Other methods that do not directly count each individual directly is allowed.

Counting part of Klal Yisroel

Rav Eliyahu Mizrachi introduces a novel ruling. He feels that one can only transgress the prohibition by counting all of Klal Yisroel. However, it is permitted to count a part of Klal Yisroel.

The opinion of the Mizrachi is seemingly problematic. In the case of Shaul HaMelech, he did not wish to count all of the nation but rather just his soldiers, and yet he did not count them directly, rather he counted pottery shards in their place. It is thus clear that there exists a prohibition to count even a small fraction of Jews. In addition, David HaMelech did not count the tribes of Binyamin and Levi and he was still punished as if he counted all of Klal Yisroel. Even more still, the Kohanim in the Bais HaMikdash were not counted directly even though they were only a margin of the Jewish population. See, however, Yabia Omer C.M. 10:2 where Rav Ovadia Yosef cites many authorities who attempt to explain the opinion of the Mizrachi.

Assorted Halachos

  1. The Kaf Hachaim (13:10) writes that one is permitted to count Jewish People in one’s mind (b’machshava), as long as he does not count them audibly.
  2. Chasam Sofer (cited by his son the Ksav Sofer Y.D. 106) is of the opinion that it is assur to count written names as if it were done so orally. However, the Ralbag (cited by Rav Ovadia Yosef in Shu”t Yabia Omer #10 C.M. 2) writes that counting written names is permissible. It appears that the custom is also not to be particular when writing the names.
  3. When counting ten men for a minyan, it is customary to use a Torah verse that contains ten words instead of using numbers. The verse usually used is Tehillim 28,9: “Hoshiah es amecha u’varech es nachalasecha ur’em venas’em ad ha’olam” (Kitzur Shulchan Aruch 15:3). Others mention the blessing HaMotzi which also has ten words.
  4. Rabbi Eliezer Waldenberg (Jerusalem, 1915-2006) in his work Tzitz Eliezer (vol. 7), discusses the permissibility of the Israeli census. In this treatise, he establishes several rules governing the procedure for counting Jews. He writes that counting actual bodies is forbidden under all circumstances, even for the purpose of a Mitzvah, such as counting men for a Minyan or in preparation for a Mitzvah. When Jews must be counted for the purpose of a Mitzvah, they should be counted indirectly. For this reason, the practice has evolved that when men are counted in the synagogue for a Minyan, rather than using numbers, we recite verses or phrases containing ten words, such as the verse "Hoshi'a Es Amecha..." Even when counting in this fashion, one should ensure not to point and count the people, and should rather just look at them and recite the words of the verse. Rabbi Waldenberg adds that in a situation where Jews were counted in a forbidden fashion, the people involved should donate money to charity as atonement. They should donate at least the sum of a "Machatzis HaShekel" – which amounts to about $3-4 – the amount that Bnei Yisrael would give as a means of counting the population.
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Parsha Pages | June 02, 2024