Bamidbar Rabbah Reader

“And stand it before Aaron, the priest, and they shall serve him” – they shall serve him in his service and he will appoint treasurers and overseers from among them. “They shall serve him” – in their regard the verse says: “My eyes are on the faithful of the land; they will dwell with Me. He who walks in the path of integrity, it is he who will serve Me…” (Psalms 101:6). “They shall keep his commission.… They shall safeguard all the vessels of the Tent of Meeting…” (Numbers 3:7–8) – they would encamp around the Tent of Meeting, and they would carry its vessels and load them.

“You shall give the Levites to Aaron…” (Numbers 3:9) – is it perhaps that they shall serve him in his service, that they should perform his labor? The verse states: “I have hereby taken [the Levites]…and the Levites [shall be] Mine” (Numbers 3:12). “Given for the Lord” (Numbers 18:6) – they are given for the Lord to the priests, and not to perform his labor, as they were gatekeepers and singers, and safeguarded all the vessels of the Tent of Meeting, carrying them, and loading them.

“You shall count Aaron and his sons, [and they shall observe their priesthood]” (Numbers 3:10) – just as the Levites were commanded, so, the priests were commanded regarding their service, and all of them by Moses. “The commoner who approaches shall be put to death” (Numbers 3:10) – this is the punishment.

“The Lord spoke to Moses, saying: I have hereby taken the Levites from among the children of Israel in place of every firstborn, first issue of the womb from the children of Israel, and the Levites shall be Mine. For every firstborn is Mine; on the day that I smote all the firstborn in the land of Egypt I sanctified to Me every firstborn in Israel, from man to animal; they shall be Mine; I am the Lord” (Numbers 3:11–13).

“The Lord spoke to Moses, saying: I have hereby taken…”: “I [vaani]” – joyfully, “hereby [hineh]” – willingly; the statement of Rabbi Yishmael. His students said to him: Our teacher, because it says: “I [vaani] am hereby [hineni] bringing the flood, water” (Genesis 6:17), do I hear that there is joy before the Omnipresent? He said to them: There is joy before the Omnipresent when those who anger Him are eradicated.

Likewise it says: “With the good of the righteous the city exults…” (Proverbs 11:10); and it says: “You have broken the teeth of the wicked…” (Psalms 3:8); and it says: “Salvation belongs to the Lord…” (Psalms 3:9); and it says: “The Lord is King forever and ever; [nations have] perished [from His land]” (Psalms 10:16); and it says: “May sinners be eliminated [from the earth, and may the wicked be no more]” (Psalms 104:35); and it says: “And with the eradication of the wicked there is singing” (Proverbs 11:10).

Rabbi Natan says: “I [vaani]” – I add to their love.15That is, God’s love for them. Hineh – joyfully; likewise it says: “Behold [hineh], he too is going out to meet you, and he will see you and rejoice in his heart” (Exodus 4:14). The Rabbis say: Everywhere that vaani is stated, it is, as it were, the Holy One blessed be He and His court. The paradigm of them all: “And the Lord [vadonai] spoke evil of you” (I Kings 22:23).16I Kings 22:19–22 contains a description of the heavenly court.

“In place of every firstborn, first issue of the womb from the children of Israel” – initially the service was performed by the firstborns. Because [the firstborns] sinned with the calf, the Levites merited to take their place because they did not err with the calf. “For every firstborn is Mine…” – just as it says: “Sanctify for Me every firstborn…” (Exodus 13:2), “They shall be Mine, I am the Lord.”

Because it says: “I have hereby taken the Levites from among the children of Israel in place of every firstborn,” do I hear that from this day forward the firstborn are no longer sacred? The verse states: “They shall be”; it teaches that they require redemption.17Even though the firstborns were replaced by the Levites, they are still holy and they must be redeemed by giving five Shekalim to a priest.

“The Lord spoke to Moses in the wilderness of Sinai, saying” (Numbers 3:14). “In the wilderness of Sinai, saying” – that is what is written: “God settles individuals in a house” (Psalms 68:7). The Holy One blessed be He said: Even though people in this world were individuals, [I did not leave them as individuals]; rather, I made them fruitful and multiplied them and rendered them dynastic houses in which they would reside in this world.

How so? David was an individual, and I rendered him a dynastic house, as it is stated: “House of David, so said the Lord” (Jeremiah 21:12). Aaron was an individual, and I rendered him a dynastic house, as it is stated: “House of Levi, bless the Lord” (Psalms 135:20); “house of Aaron, bless the Lord” (Psalms 135:19). Israel, too, were individuals, as it is stated: “Who is like your people Israel, one nation in the land…” (II Samuel 7:23), and God multiplied them, as it is stated: “The Lord your God has multiplied you” (Deuteronomy 1:10).

That is, “God settles individuals in a house.” Another matter: “God settles [individuals in a house]” (Psalms 68:7) – a certain noblewoman asked Rabbi Yosei ben Ḥalafta; she said to him: Everyone agrees that God created the world in six days. From six until now, what does He do? He said to her: He elevates ladders and lowers ladders.

So-and-so, who was wealthy, will become poor, and so-and-so, who was poor, will become wealthy, as it is stated: “The Lord impoverishes and makes wealthy…” (I Samuel 2:7). Rabbi Berekhya said: That is not what he answered; but rather, this is what he said to her: He makes matches in His world and says: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man, and He settles them in houses.

She said to him: I can make one thousand matches in one day. Rabbi Yosei was silent and went on his way. What did she do? She brought one thousand slaves and one thousand maidservants and matched them with each other.

She said to them: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man. When they entered with them at night, an altercation broke out between them, and they stood and struck each other. In the morning they went to her; this one’s head was wounded, and that one, his hand was injured. She sent for Rabbi Yosei and related the incident to him.

He said to her: If this matter is insignificant in your eyes, it is as difficult before the Omnipresent like the parting of the Red Sea. That is what is written: “God settles individuals in a house.” What is “God settles individuals”? The Holy One blessed be He sits and judges them; He brings this one from this place and that one from that place and settles them in one house.

“He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – he takes them from their houses, bound against their will, and makes matches between them. “Bakosharot” – if they do not merit, they weep [bokhin], but if they merit, they sing [meshorerin].18This is a portmanteau of the words bekhi and shirot – weeping and singing. Another matter: “God settles individuals in a house” (Psalms 68:7) – that He makes a match for each and every one of them with a kindred soul.

Another matter: “God settles [individuals in a house]” (Psalms 68:7) – one who marries a wife suitable for him, the Holy One blessed be He renders them houses. Individual [yaḥid] is nothing other than an expression of greatness, just as it says: “One of [aḥad] the people19This is an allusion to Avimelekh, the king. almost lay with [your wife]” (Genesis 26:10), and it says: “Who is like your people Israel, one [eḥad] nation in the land” (II Samuel 7:23).

From them He produces sons, masters of Torah, who issue rulings to prohibit [osrim] and permit [umakhshirim]. That is, “He joyously [bakosharot] leads out prisoners [asirim]” (Psalms 68:7). “But the rebellious” (Psalms 68:7) – but one who does not marry a wife suitable for him, ignorant sons emerge from him. That is what is written: “Dwell in a parched land [tzeḥiḥa]” (Psalms 68:7).

Tzeḥiḥa is nothing other than an expression of thirst, just as it says: “Parched [tziḥe] with thirst” (Isaiah 5:13). What the verse said, “parched,” is that they were thirsty, [meaning] without Torah, just as what is written: “Not famine for bread and not thirst for water, but of hearing the words of the Lord.” (Amos 8:11). Another matter: “God settles individuals [in a house]” (Psalms 68:7) – who was it?

These are Amram and Yokheved, by virtue of whose merit “He joyously leads out prisoners” (Psalms 68:7) – these are Israel, who were enslaved in Egypt. What did the Holy One blessed be He do? He matched Yokheved with Amram, so that a redeemer would emerge from them and redeem Israel. Another matter: “God settles individuals [in a house]” (Psalms 68:7) – these are Israel, who descended as individuals with seventy people, and the Holy One blessed be He rendered them houses, as it is stated: “The children of Israel were fruitful and prolific…” (Exodus 1:7).

“He joyously leads out prisoners” (Psalms 68:7) – because they distanced themselves from licentiousness, He took them out of Egypt. Likewise, Solomon says: “A locked garden is my sister, my bride; [a locked fountain, a sealed spring]” (Song of Songs 4:12). “A locked garden” – these are the virgins. “A locked fountain” – these are the married women.

“A sealed spring” – these are the single women. The Holy One blessed be He said to them: Due to their merit, I am redeeming My children. That is what is written: “Your branches [shelaḥayikh] are a pomegranate orchard” (Song of Songs 4:13) – by merit of this, I have sent you out [shelaḥayikh]. “It was when Pharaoh sent out [beshalakh]” (Exodus 13:17) – that is, due to the upright [kesherot] women, Israel departed from Egypt.

That is why it is stated: “He joyously [bakosharot] leads out prisoners.” Another matter: “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – what is bakosharot? When Israel departed from Egypt, they departed only at a propitious time [bakosharot]. Rabbi Akiva said: He took them out only in a month during which it was propitious to depart; not in Tamuz, due to the heat, and not in Tevet, due to the cold, but in Nisan, which is propitious for setting out on a journey, neither extreme heat nor extreme cold.

If you say Tishrei, there are rainy seasons.20Tishrei is followed by the rainy season, when it is difficult to travel, whereas Nisan is followed by mild weather. That is bakosharot. Another matter: Bakosharot – Rabbi Elazar said: Bakosharot: Those who were weeping [bokhin], these are Israel and Moses: “Behold, a boy weeping” (Exodus 2:6), and likewise, “The children of Israel sighed…” (Exodus 2:23).

They are singing [meshorerin] now, as it is stated: “Then Moses and the children of Israel sang” (Exodus 15:1); that is bakosharot. Another matter: Bakosharot – Rabbi Elazar ben Azarya said: There are weeping [bekhiya] and singing [veshira] here. The Egyptians were weeping because they were despoiled, as Israel despoiled them and emptied their houses, as it is stated: “They stripped Egypt” (Exodus 12:36).

Israel was singing, as they were loaded with the spoils of their enemies. That is, bakosharot. Another matter: The master of a slave weeps because his slave fled before him. A slave sings because he was extricated from slavery.

So, the Egyptians wept because Israel fled, as it is stated: “It was told to the king of Egypt that the people had fled” (Exodus 14:5). Israel was reciting song because they were extricated from slavery. That is bakosharot. Another matter: By virtue of what merit did Israel depart from Egypt?

Rabbi Ḥilefai said: It is by virtue of the merit of Jacob, as it is stated: Bakosharot, as likewise, it says: “He strove [vayasar] with an angel and prevailed; he wept [bakha] and pleaded with him” (Hosea 12:5). Another matter: Bakosharot – our Rabbis say: It is by virtue of the women, the upright [hakesherot] matriarchs, as it is stated: Bakosharot. It is not written here bekhishron, but bakosharot,21In the feminine. the fair and upright.

Another matter: Bakosharot – due to the upright [haksherim] who were in their midst, they departed. Who were the upright among them? This is the tribe of Levi, as although Israel were idol worshippers in Egypt, the tribe of Levi would worship the Holy One blessed be He and circumcise themselves. That is why Moses lauds them before his death, as it is stated: “Because they observed Your saying, and they upheld Your covenant” (Deuteronomy 33:9).

That is, due to the upright who were in their midst, Israel departed from Egypt. Another matter: Bakosharot – by virtue of what merit did Israel depart from Egypt? Rabbi Yehoshua ben Levi said: It is because the Holy One blessed be He foresaw that they are destined to craft a Tabernacle for Him, as it is stated: “They will know that I am the Lord their God, who took them out of the land of Egypt” (Exodus 29:46) in order “that I may dwell among them” (Exodus 29:46).

That is, it was only by virtue of the merit of the Tabernacle that Israel departed from Egypt. By virtue of what merit did the tribe of Levi depart? Was it, perhaps, by virtue of the Tent of Meeting that they, too, departed? Rabbi Yehoshua ben Levi said: No, it was by virtue of their own merit that they departed.

Therefore, when he came to count Israel at the beginning of the book, He mentions the Tent of Meeting and the exodus from Egypt, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting” (Numbers 1:1), and it mentions immediately, “[in the second year] of their exodus from the land of Egypt” (Numbers 1:1), to inform you that Israel departed from Egypt only by virtue of the merit of the Tent of Meeting.

But the children of Levi, who departed by virtue of their own merit, when it came to count them, it does not mention in their passage the Tent of Meeting, nor the exodus from Egypt. That is what is written: “The Lord spoke to Moses in the wilderness of Sinai…saying” (Numbers 1:1).

“Count the children of Levi by their patrilineal house, by their families; every male from one month old and above, you shall count them” (Numbers 3:15). “Count the children of Levi” – elsewhere it says: “However, the tribe of Levi [you shall not count]” (Numbers 1:49), and here it says: “Count the children of Levi.” Rabbi Yehuda bar Shalom said: For the benefit of the children of Levi they were not counted with Israel.

As you find that the Israelites who departed from Egypt did not enter the Land, as it is stated: “Your carcasses will fall in this wilderness…” (Numbers 14:29). Had the tribe of Levi been counted with them, they would have been included in the decree, as this is what the Holy One blessed be He said: “All those of you who were counted in any of your censuses, from twenty years old…” (Numbers 14:29).

But they were not counted with them, and they entered the Land. Why did they all merit entering the Land? It is because, just as they were righteous in Egypt, so they were righteous in the wilderness, and they gave their lives for the sake of the Holy One blessed be He. When did they do so?

It was when Israel performed that act.22The sin of the Golden Calf. What is written: “Moses stood at the gate of the camp and said: [Whoever is for the Lord, come to me; and all the sons of Levi gathered to him]” (Exodus 32:26). Just as they stood in the days of Moses, so it was in the Land of Israel in the days of Joshua. They would teach Israel to worship the Holy One blessed be He, as it is stated: “Israel served the Lord all the days of Joshua [and all the days of the elders who outlived Joshua]” (Joshua 24:31).

Who were these elders? Rabbi Yehuda HaLevi said in the name of our Rabbis: These were the children of Levi. Rabbi Berekhya ben Rabbi Ḥelbo in the name of Abba Semukeyad: They were Eldad and Medad. You conclude and say: They outlived Joshua.

From where is it derived that the tribe of Levi entered the Land of Israel? It is as it is stated: “For the Lord said to them they will die in the wilderness” (Numbers 26:65) – these were Israel. “And no man remained of them except Caleb son of Yefuneh and Joshua son of Nun” (Numbers 26:65) – from the inference of the verse one learns that no man of Israel remained except for Caleb son of Yefuneh and Joshua.

That is not so. Rather, you read and find that Elazar ben Aaron the priest entered, and through him the land was distributed to each and every tribe of the children of those who departed from Egypt, as it is stated: “These are the inheritances that Elazar the priest and Joshua son of Nun…apportioned” (Joshua 19:51). How is it so that it said: “And no man remained of them except Caleb…,” and you find that Elazar remained?

Rather, [the example of] Elazar came and taught regarding his tribe; just as he entered, so did they enter. Like that which we learned: Any matter that was included in a generalization, but emerged to teach a halakha, it emerged to teach not in its regard but to teach regarding the entire generalization.23Baraita of Rabbi Yishmael, principle 8. Elazar was included in the generalization of Israel regarding the decree, as it is stated: “They will die in the wilderness.”

He emerged from the generalization of Israel to teach. It was not to teach in his regard, but to teach regarding the entire tribe. If you say that the entire tribe did not enter, Elazar did not enter. If you say he entered, the entire tribe entered as well.

Rabbi Tanḥuma bar Rabbi Abba said: I asked and studied it before Rabbi Abba Huna HaKohen bar Rabbi Avin, and I said to him: Know that the entire tribe of Levi entered the Land of Israel, and I said to him from the Bible: “These are the inheritances that Elazar the priest [and Joshua son of Nun…apportioned]” (Joshua 19:51). He said to me: Was the decree not issued only upon twenty-year-olds? You find that one who was less than twenty years old entered.

Say that Elazar was less than twenty years old. I said to him: We find that he was married to a wife while still in Egypt, as it is stated: “Elazar son of Aaron took of the daughters of Putiel as his wife” (Exodus 6:25). Rabbi Huna said to me: I say he was ten years old. Was not the decree only upon one twenty years old?

I said to him: But did he not serve in the Tent of Meeting before the decree was issued, as it is stated: “The charge of Elazar son of Aaron the priest…[all the Tabernacle and all that is in it]” (Numbers 4:16), and we find that no one of the priests had license to enter and serve in the Tent of Meeting unless he was thirty years old, as it is stated: “From thirty years old and above, until fifty years old…” (Numbers 4:39).

We find, then, that before the decree was issued, Elazar was at least thirty years old. Immediately, Rav Huna conceded to Rabbi Tanḥuma that the entire tribe of Levi entered the Land. That is why the Holy One blessed be He said to Moses: Since Israel is not entering and the tribe of Levi is entering, when you come to count them, make a distinction between them. That is what is written: “However, the tribe of Levi you shall not count…” (Numbers 1:49) – you do not count them with Israel, but you count them separately. That is what is written: “Count the children of Levi.”

“Every male” – why “every male,” and it does not mention every female? It is because the glory of the Holy One blessed be He is exalted by the males. David said: “Behold, sons are a portion of the Lord; a reward, the fruit of one’s womb.” (Psalms 127:3). “Behold, sons are a portion of the Lord” – these are the males, but if the females came, they too are a reward.

“From one month old and above you shall count them” – why “from one month old and above”? Are they able to guard the Tent of Meeting from one month old? He Himself requests those who should guard it; why does He count “from one month old”? Rabbi Huna HaKohen said in the name of Rabbi Shmuel bar Ze’eira: It is in order to double their reward.

Why? You find that they approach to serve only from thirty years old. Why then does He count them from one month old? It is so they will receive reward while they are still one month old.

Rabbi Huna HaKohen said in the name of Rabbi Shmuel bar Ze’eira: You find written in Samuel’s regard: “Samuel judged Israel all the days of his life” (I Samuel 7:15). Did Samuel judge Israel “all the days of his life”? But all the days of his life were only fifty-two years, and you find two during which he was nursing, forty years during which Eli was alive and judging, in which Samuel was unable to judge before his teacher, and two years that Saul ruled; that is forty-two.

Ten years remained there; that is, he bore the burden of Israel for only ten years, but it is written: “Samuel judged Israel all the days of his life.” Rather, the Holy One blessed be He said: I am writing in his regard “all the days of his life” so that he will receive reward for all the days that he existed in the world. Regarding the tribe of Levi, too, the Holy One blessed be He said to Moses that he should count them from one month old and above, so that their reward would be calculated for them from one month old.

That is, “from one month old and above you shall count them.” Another matter: “From one month old” – Rabbi Yehuda HaLevi bar Rabbi Shalom said: The Holy One blessed be He is accustomed to be counting this tribe everywhere from when they are still young. From where is it derived? When the Holy One blessed be He said to Jacob to descend to Egypt, at that moment he counted his offspring; they all totaled sixty-six, as it is stated: “All the people were sixty-six” (Genesis 46:26).

The two sons of Joseph and Joseph, that is sixty-nine. But it says: “All the people of the house of Jacob who came to Egypt were seventy” (Genesis 46:27). Rabbi Shmuel bar Naḥman said: The Holy One blessed be He is accustomed to count this tribe while they are still in their mother’s womb. Rabbi Berekhya HaKohen bar Rabbi said: This resin does not begin to emerge before one absorbs it;24As soon as it appears it is taken.

Similarly as soon as the Levite appears, he is counted. so, Yokheved, her mother was pregnant with her at that moment, and she was in her mother’s womb and she was counted. Rabbi Shimon ben Lakish: Before her mother entered into the threshold of Egypt, she gave birth to her. That is why it is stated in her regard: “With seventy people your ancestors descended to Egypt.” (Deuteronomy 10:22). Regarding the children of her children as well: “Every male from one month old and above, you shall count them.”

Why is it so? It is because this tribe is always beloved before the Holy One blessed be He. Of all the tribes, it is only this tribe alone that was chosen, as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Rabbi Levi said: You find that there are many items that the Holy One blessed be He created in the world and he selected one of them for Himself.

He created seven days, and the Holy One blessed be He chose Shabbat, as it is stated: “God blessed the seventh day and sanctified it” (Genesis 2:3). He created years, and selected one for Himself, as it is stated: “The land shall observe a Shabbat for the Lord; [.…the seventh year shall be a Shabbat of solemn rest for the land]” (Leviticus 25:2–4). He created seven-year cycles and selected one for Himself, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10).

He created lands, and selected one of them for Himself, the Land of Israel, as it is stated: “The eyes of the Lord your God are always upon it” (Deuteronomy 11:12). Likewise, the Holy One blessed be He characterizes it as His land: “They divided My land” (Joel 4:2). He created heavens, and selected one of them for Himself; this is the highest heaven, as it is stated: “Praise Him who rides in the highest heavens” (Psalms 68:5).

He created nations, and selected one of them for Himself; this is Israel, as it is stated: “And the Lord has chosen you to be a treasured people for Him” (Deuteronomy 14:2). He created tribes, and selected one of them for Himself; this is the tribe of Levi, as it is stated: “And chose it from all the tribes of Israel” (I Samuel 2:28). That is why the Holy One blessed be He said to Moses to count them from one month old, because He is exceedingly fond of them.

They raised an objection: According to these reasons, He should have counted them from one day old. Our Rabbis of blessed memory said: Why was it necessary to count them from one month old? It is because a one-day-old is not viable, but it is known that a one-month-old is viable; therefore, “from one month old and above you shall count them.” Alternatively, why were they counted from one month old?

It is because the Levites were counted in this census only in order to redeem the firstborn of Israel. Just as the firstborn are redeemed from one month old, so the Levites were counted from one month old.

“Moses counted them according to the directive of the Lord” (Numbers 3:16) – Moses said before the Holy One blessed be He: ‘You say to me to count them from one month old; can I move and circulate in their courtyards and inside their houses and count each and every one, that You are saying to me: “Every male from one month old and above, you shall count them”?’ The Holy One blessed be He said to him: ‘You do yours and I will do Mine.’

Rabbi Yehuda HaLevi bar Rabbi Shalom said: Moses would go and stand at the entrance of their tents, and the Divine Presence would draw near and say to him: There are five children in this house, there are five children in that tent, there are ten children in that tent. That is what is written: “Moses counted them according to the directive of the Lord,” just as the Divine Presence says to him.

“These [eleh] were the sons of Levi by their names…” (Numbers 3:17) – Rabbi Abbahu said: Every place that eleh is stated, it rejects what preceded it; ve’eleh adds to what preceded it. Here, where it is stated: “These [eleh] were the sons of Levi by their names,” what does it reject? It rejects the firstborn of Israel, who worshipped the calf. “And these are the names of the sons of Gershon [by their families]” (Numbers 3:18) – see how beloved the Levites are, as the Holy One blessed be He engaged Himself in all their families to count their names, what He did not do regarding Israel.

That is what is written: “And these are the names of the sons of Gershon by their families: Livni and Shimi”; and likewise, “the sons of Kehat: Amram and Yitzhar, Ḥevron and Uziel” (Numbers 3:19); and likewise, “the sons of Merari by their families: Maḥli and Mushi” (Numbers 3:20). Our Rabbis said: These are the eight priestly watches25Each week a different shift worked in the Temple. that Moses instituted at the directive of the Holy One blessed be He, until David stood and rendered them twenty-four for the priesthood and the Levites.26Tosefta, Taanit 3:2.

“For Gershon, the family of the Livnites [and the Shimites]” (Numbers 3:21) – why was it necessary to repeat their families; were they not stated above? Why did the verse need this? Because it says: “These are the sons of Aaron: the firstborn [Nadav, and Avihu, Elazar, and Itamar].… Nadav [and Avihu] died…” (Numbers 3:2–4) – although Aaron had four sons, only the two, Elazar and Itamar, established families; perhaps the same is true regarding the Levites.

Although Gershon has two sons, Kehat four sons, and Merari two sons, perhaps not all of them established families. That is why the verse repeated when it came to enumerate the sons of Gershon, Kehat, and Merari. It specified that all their sons established families, as they were all righteous. The children of Levi are beloved, as the Omnipresent Himself dealt with each and every one of their families regarding their number, their location, their princes, and their service in the Tabernacle.

The sons of Gershon, what does it say? “The number of all males counted…[were seven thousand five hundred]” (Numbers 3:22); thus the verse dealt in the number of the sons of Gershon. “The families of the Gershonites shall encamp behind the Tabernacle to the west” (Numbers 3:23) – that is their location. “The prince of the patrilineal house [of the Gershonites] was Elyasaf [son of Lael]” (Numbers 3:24) – that is their prince.

“The commission of the sons of Gershon.… and the hangings of the courtyard…” (Numbers 3:25–26) – that is their service in the Tabernacle. Likewise, the verse counts the sons of Kehat. That is what is written: “For Kehat, the family of the Amramites, [and the family of the Yitzharites, and the family of the Hevronites, and the family of the Uzielites]” (Numbers 3:27) – the verse apprised regarding the sons of Kehat that all of them established families, and not one of them perished.

“In number, all males, [from one month old and above, eight thousand and six hundred, keepers of the commission of the sacred]” (Numbers 3:28) – that is their number. Why did the verse specify regarding the number of sons of Kehat “keepers of the commission of the sacred,” which is not stated regarding the number of the sons of Gershon nor regarding the number of sons of Merari; were the sons of Kehat “keepers of the commission of the sacred” from one month old and above?

After all, one was not eligible for service until he was thirty years old. Why did it do so? It is because the Ark would purge from the sons of Kehat and would diminish their number, as it would shorten their lives.27An improper action by somebody carrying the Ark could lead to his death. Nevertheless, due to their affection for the sacred, the sons of Kehat would run after it.

That is why He accorded them a reward as though they entered to serve from one month old, as it is written regarding Samuel the Ramatite: “Samuel judged Israel all the days of his life” (I Samuel 7:15). He, too, was of the descendants of Kehat. “The families of the sons of Kehat shall encamp on the side of the Tabernacle to the south” (Numbers 3:29) – that is their place. “And the prince of the patrilineal house [of the families of the Kehatites was Elitzafan son of Uziel]” (Numbers 3:30) – that is their prince.

“Their commission: the Ark, [the Table, the Candelabrum, the altars, the sacred vessels with which they would serve, the screen, and all its work]” (Numbers 3:31) – that is their service in the Tabernacle. “The prince of the princes of the Levites [was Elazar son of Aaron the priest, the charge over the keepers of the commission of the sacred]” (Numbers 3:32) – why did it specify two princes for the sons of Kehat?

It is because priests and Levites emerged from Kehat. Moses and Aaron emerged from Amram; Moses’s sons were Levites, and Aaron’s sons were priests. That is why it specified Elazar, who was from the priests, and he was overseer of the Levites of the sons of Kehat, and he would carry some of the sacred service [items] with the sons of Kehat. That is what is written: “The charge of Elazar, son of Aaron [the priest, is the illuminating oil, the fragrant incense, the meal offering of the daily offering, and the anointing oil; the charge of the entire Tabernacle, and of all that is in it, in the sacred, and in its vessels]” (Numbers 4:16).

Why did it not specify Itamar? After all, the commissions of the sons of Gershon and the sons of Merari were entrusted to him. Why did it not enumerate him with them as a prince like it enumerated Elazar as a prince with the sons of Kehat? It is because Itamar did not participate in the service of the sons of Gershon and the sons of Merari; that is why it did not enumerate him as a prince with them.

However, Elazar participated in the burden of the sons of Kehat; that is why the verse enumerated him as a prince with them. “For Merari, the family of the Maḥlites [and the family of the Mushites]” (Numbers 3:33) – the verse counted the sons of Merari, as not one of them died and they established families. “The number of all males counted…[were six thousand two hundred]” (Numbers 3:34) – it apprised of their number.

“The prince of the patrilineal house [of the families of Merari was Tzuriel son of Aviḥayil]…” (Numbers 3:35) – that is their prince. “They shall encamp on the side of the Tabernacle to the north” (Numbers 3:35) – that is their place. “The appointed commission of the sons of Merari…” (Numbers 3:36) – that is their service in the Tabernacle.

“These encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting eastward: Moses, and Aaron, and his sons, keeping the commission of the Sanctuary, for the commission of the children of Israel; and the commoner who approaches shall be put to death” (Numbers 3:38). “These encamped in front of the Tabernacle, to the east” – Kehat merited that his descendants surrounded the Tabernacle in two directions.

The tribe of Levi became four divisions to surround the four directions of the Tabernacle, corresponding to the four banners. In accordance with their actions, the Levites encamped in the four directions just as the banners were arranged. How so? West, from there were the storehouses of snow, the storehouses of hail, cold, and heat.28The west is associated with these weather phenomena.

Corresponding to them encamped the banner of Ephraim, Benjamin, and Manasseh, who were mighty, in order to withstand them all. Likewise, the Holy One blessed be He settled Gershon to the west, as his sacred service was “the Tent, its covering, and the screen” (Numbers 3:25). What can withstand snow, hail, cold, and heat? It is a tent, a covering, and a screen.

That is why he was called Gershon. Who will reside in the face of snow, hail, cold, and heat? It is one who is as strong as ivory.29Gershon is a portmanteau of gar – reside, and shen – ivory. Ivory is nothing other than an expression of strength, as it is written: “His belly is like a tablet of ivory” (Song of Songs 5:14).

The south, from which dews of blessing and rains of blessing emerge into the world, there, the banner of Reuben, who is a penitent, encamps. It is by virtue of penitence that rain falls. Likewise, the Holy One blessed be He settled in that same southern direction the sons of Kehat, who would bear the Ark in which the Torah was, as the rains are dependent only upon the Torah, as it is stated: “If you follow My statutes.… I will provide your rains…” (Leviticus 26:3–4), and “But if you reject My statutes” (Leviticus 26:15), “I will render your heavens like iron” (Leviticus 26:19).

That is why he was called Kehat, just as it says: “If the iron is blunt [keha]” (Ecclesiastes 10:10) – if you see that the heavens have been blunted from causing rain to fall and have become iron, just as it says: “I will render your heavens like iron,” know that it is due to a punishment for Torah that they did not fulfill, as it is written: “And one did not whet [kilkal] the edge [panim]” (Ecclesiastes 10:10).

It is because they did not fulfill the Torah that was given to them face-to-face, just as it says: “Face-to-face [panim befanim] the Lord spoke with you…” (Deuteronomy 5:4), and they corrupted [kilkelu] their actions. That is kilkal. The north, from which darkness emerges into the world, there encamps the tribe of Dan, who embodied the darkness of the idol crafted by Yerovam and situated in Dan. That is why the children of Merari encamped there, as their labor was with wood: “The boards of the Tabernacle, and its bars, and its pillars” (Numbers 3:36), just as it says: “[Their] doctrine is but delusion; it is a piece of wood” (Jeremiah 10:8).

That is why his name was called Merari, because of bitterness [merur].30Bitterness is caused by idol worship. The east, from which light emerges into the world, there, the encampment of Judah, who were masters of royalty, masters of Torah, and masters of mitzvot, encamps. That is why Moses, Aaron and his sons encamped there, as they were masters of Torah and masters of mitzvot, and they atoned for Israel with their prayers and their offerings.

In their regard it is stated: Happy is the righteous and happy is his neighbor;31Mishna Sukka 56:2. these are the tribes that were adjacent to Moses and Aaron: Judah, Issachar, and Zebulun. They were all great in Torah: “The scepter shall not depart [from Judah, nor a scholar from among his descendants]” (Genesis 49:10); “from the children of Issachar, possessors of understanding” (I Chronicles 12:33); “from Zebulun, those who ply the scribe’s quill” (Judges 5:14).

Because they were neighbors of the Torah, they all became Torah scholars. Three in the south, who were adjacent to masters of divisiveness, were eradicated with them. In their regard it was stated: Woe to the wicked, woe to his neighbor. Who were the masters of divisiveness?

It was “Koraḥ son of Yitzhar son of Kehat” (Numbers 16:1).32Referring to Koraḥ and his assembly. Because Reuben, Simeon, and Gad were adjacent to them, they were all masters of divisiveness, as it says: “Koraḥ son of Yitzhar [son of Kehat] took […sons of Reuben]” (Numbers 16:1). Likewise, the sons of Gad and the sons of Simeon were also masters of divisiveness.33The tribes of Reuben and Gad remained east of the Jordan, and Zimri (see Numbers 25:6–14) was the prince of the tribe of Simeon.

“Keeping the commission of the Sanctuary, for the commission of the children of Israel” – they would guard so that Israel would not enter there. Why to that extent? Since were they to enter there, they would be punishable by death. That is what is written: “And the commoner who approaches shall be put to death.”

“All those counted of the Levites, whom Moses and Aaron counted by the directive of the Lord, by their families, all males from one month old and above, were twenty-two thousand” (Numbers 3:39). “All those counted of the Levites, whom Moses and Aaron [ve’aharon] counted” – the vav in ve’aharon is dotted because Aaron was not part of the census.34He was not counted, nor did he participate with Moses in the census.

Similarly, “may the Lord judge between me and you [uveinekha]” (Genesis 16:5) – as she said it only regarding Hagar alone.35There is a dot over the yod in uveinekha, indicating that Sarah did not demand that God punish Abraham. Some say, it was regarding those who introduce discord between him and her.36While this interpretation also maintains that Sarah was referring to Hagar, it is not based on the dot over the yod, but rather on understanding “between me and you” as referring to one who introduces discord between them.

Similarly, “They said to him [elav]: Where is Sarah?” (Genesis 18:9) – the alef in elav is dotted, as they knew where she was but made inquiries about her. Similarly, “He did not know when she lay down and when she arose [uvkuma]” (Genesis 19:33) – the vav in the middle of uvkuma regarding the elder daughter is dotted; he did not know when she lay down, but he knew when she arose. Similarly, “he kissed him [vayishakehu] (Genesis 33:4)37Esau kissed Jacob. – it is dotted, because he did not kiss him with all his heart.

Similarly, “his brothers went to herd et” (Genesis 37:12) – why is it dotted over et? It teaches that they did not go to herd, but rather to eat, drink, and be seduced. Similarly, “or on a distant [reḥoka] journey” (Numbers 9:10) – the ḥet of reḥoka is dotted.38While the midrash here states that there is a dot on the ḥet, the Mishna (Pesaḥim 93b) and other sources state that the dot is on the heh.

In our Torah scrolls the dot is on the heh. It teaches that even if it was not a distant journey, but just outside the threshold of the courtyard of the Temple. Some say, even if it was a near journey, but it39The path which he has to take to reach the Temple (Etz Yosef). is impure, he would not perform the rite of the paschal offering with them. Similarly, “we laid waste until Nofaḥ that [asher]” (Numbers 21:30) – the reish in asher is dotted, as it was so even beyond there.

Some say: It teaches that they did not destroy the entire country, but rather the large cities. Similarly, “You shall offer one-tenth [isaron isaron] for each” (Numbers 29:15) – the first isaron of the first day of the festival is dotted. It teaches that there was only one one-tenth alone.40Namely, there was only a one-tenth measure, and for sacrifices which require two-tenths or three-tenths, each tenth would be measured separately.

Similarly, “The concealed are for the Lord our God, but the revealed are for us and for our children [lanu ulvaneinu] forever [ad olam]” (Deuteronomy 29:28) – why is it dotted over lanu ulvaneinu and the ayin of ad? He said to them: ‘If you perform the revealed, I will inform you of the concealed.’ Some say: Why is it dotted? Rather, this is what Ezra said: If Elijah will come and say: Why did you write them?41I.e., you should not have written them. I will say to him: I dotted above them. If he will say: You wrote them well, I will erase the dots from above them.

“By the directive of the Lord, by their families, all males from one month old and above, were twenty-two thousand” – you find that the tribe of Levi in the detailed account was twenty-two thousand three hundred, because they were four families: Gershon, Kehat, Merari, and Moses.42Moses and Aaron had their own camp. Furthermore, Aaron and his sons were Kohanim. Therefore, the Levites are described as containing four families.

However, the people in the fourth family who were counted are included in the count of Kehat. You read each and every family individually and calculate it: “For Gershon.… seven thousand five hundred” (Numbers 3:21–22); “for Kehat.…eight thousand six hundred” (Numbers 3:27–28); “for Merari.… six thousand two hundred” (Numbers 3:33–34). They total twenty-two thousand three hundred. When the verse includes all the Levites, it renders them twenty-two thousand.

Where are the three hundred? Rather, those mentioned in the detailed count informed how many were in each and every family. Those who were included in the twenty-two thousand and had three hundred missing from them, why was this done? It was, because they were counted in order to be in parallel to, and to redeem, the firstborn of Israel.

Three hundred from them that were firstborn among the Levites were subtracted, as a firstborn does not redeem a firstborn. Therefore, in the families there were twenty-two thousand three hundred, and in the total [there were] twenty-two thousand, to redeem the firstborn of Israel with them.

“The Lord said to Moses: Count every firstborn male of the children of Israel from one month old and above, and take the number of their names” (Numbers 3:40). “The Lord said to Moses: Count every firstborn male of the children of Israel…” – that is what is written: “Since you were precious in My eyes, you were honored…” (Isaiah 43:4). The Holy One blessed be He said to Jacob: Jacob, you are exceedingly precious in My eyes, as, as it were, I have affixed your visage to my Throne, and the angels laud Me in your Name and say: “Blessed is the Lord, God of Israel, from eternity to eternity” (Psalms 41:14).

That is, “since you were precious in My eyes, you were honored…” Another matter: “Since you were precious in My eyes, you were honored” – the Holy One blessed be He said to Jacob: You are exceedingly precious in My eyes, as, as it were, I and My ministering angels emerged to greet you upon your departure to go to Padan Aram and upon your return. When you departed, what is written: “Jacob departed.… he encountered the place.… he dreamed, and behold, a ladder…[and behold, the angels of God].… And behold, the Lord stood over him… (Genesis 28:10–13).

Rabbi Hoshaya said: Happy is one born of a woman who saw this, the King and His entourage standing over him and protecting him. From where is it derived upon his return? It is as it is stated: “Jacob went on his way, [and the angels of God encountered him]” (Genesis 32:2). Those are the angels; the Divine Presence, from where is it derived?

“God appeared to Jacob again, upon his return [from Padan Aram]” (Genesis 35:9). That is, “since you were precious in My eyes, you were honored.” Another matter: “Since you were precious in My eyes…” – the Holy One blessed be He said to Jacob: You are precious in My eyes, as for all the nations of the world, I did not provide a census, but for you, I provided a census. This is analogous to a king who had many granaries and they were all foul and filled with black kernels.

He was not particular about their number. He had one granary that he saw that it was fine. He said to a member of his household: ‘Those granaries are foul and filled with black kernels; therefore, do not be particular about their number. But ascertain how many kor are in this one, how many sacks, how many measures are in it.’

So, the king, this is the King of kings, the Holy One blessed be He. The granary, this is Israel: “It is like My threshing floor, the product of my granary” (Isaiah 21:10). Likewise, it says: “Israel is sacred to the Lord, the first of His crop” (Jeremiah 2:3). The member of his household, this is Moses, as it is stated: “Not so My servant Moses; in all My house he is faithful” (Numbers 12:7).

The Holy One blessed be He said to Moses: ‘The idol worshippers are foul,’ as it is stated: “Peoples will be as burnings of lime, cut thorns…” (Isaiah 33:12); ‘therefore, do not be particular about their number. But Israel, they are righteous; their groups are all wheat,’ as it is stated: “Your people, they are all righteous” (Isaiah 60:21). Likewise it says: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). ‘That is why you shall be particular about their number.’

So, Moses did; he counted them, how many kor are in it, as it is stated: “Take a census of the entire congregation of the children of Israel” (Numbers 1:2); how many sacks: “its host and those counted” (Numbers 2:4); how many measures, as it is stated: “Count every…male.”

Another matter: “Count every firstborn male…” – that is what is written: “They are sixty queens…[and young women without number].… One is my perfect dove…” (Song of Songs (6:8–9). This is analogous to a person who had merchandise of glass jewels, and he would take them out to market, and he would not notice their number as he would not count when taking them out. He would enter to place them, and he would not count when placing them, as he would not scrutinize them because they were made of glass.

But he had one batch of merchandise of fine gems, and he would take it and count it when taking it out and count it when placing. So, as it were, the Holy One blessed be He said: For the nations of the world, I did not provide a census. Why? It is because they are of no significance to Me, as it is stated: “All the nations are as nothing before Him” (Isaiah 40:17).

But you are My children, as it is stated: “Who have been carried from birth…” (Isaiah 46:3). That is why He counts them every moment. That is why it is stated: “Count every firstborn male…” That is, “they are sixty queens…[and young women without number].… One is my perfect dove…” – these are Israel.

“From one month old and above” – we learned there: A baby who was born in the eighth month, one may not desecrate Shabbat for his sake, one may not cut his umbilical cord, one may not carry him from place to place, but rather, his mother leans over him and nurses him. One who carries him is like carrying a stone on Shabbat. If he was born in the seventh month and it is uncertain whether he was born in the eighth month, one may not desecrate Shabbat for his sake, one may not cut his umbilical cord, one does not bury his placenta, and one does not carry him from place to place.

But if it is certain that he was born in the seventh month, he is alive; one may desecrate Shabbat for his sake. One cuts his umbilical cord and buries his placenta so that the infant will not be cold, and one carries him from place to place.1From Tosefta, Shabbat 16:4. It contains only a short reference to the laws mentioned here. Why may one desecrate the Sabbath for one born in the seventh month?

It is because he is viable. But one born in the eight month, his months of gestation were not completed and it is not viable.2There was a belief in the ancient world that a baby born after seven months was more viable than a baby born after eight months. Therefore, one may not desecrate Shabbat for its sake. They3The scholars of the nations of the world. asked Rabbi Abbahu: From where is it derived that one born in the seventh month is viable?

I will bring an allusion for you from your own language: Live [zeta] – seven, go [eta] – eight.4The letter zeta represents seven in Greek, and it connotes life in several expressions. The letter eta represents eight and means go, which is interpreted as a reference to death. Which is one born in the eighth? It is one whose nails and hair are not complete.

Rabban Shimon ben Gamliel says: Anyone who does not live thirty days, his months of gestation were not completed, but it is stillborn. Why? The opinion of Rabban Shimon ben Gamliel was based on the words of the Torah, as the Omnipresent commanded to count the firstborn in order to redeem them, only after thirty days. That is what is written: “Count every [firstborn] male [of the children of Israel from one month old and above].”

“And take the number of their names” – He lifted up their heads, because the firstborn incurred liability to be executed due to the act of the calf.5The verse refers to the count of the firstborn as "lifting up their heads" to indicate that on the one hand they were being honored by being counted separately, but on the other hand they had been liable for having their heads removed, i.e., execution, for participating in the sin of the Golden Calf.

Another matter: “Count every firstborn male” – there is a beneficial remembrance [pekida] with regard to the firstborn, as it is stated: “Count [pekod] every firstborn male.” There is a beneficial remembrance with regard to children, as it is stated: “For the Lord remembered [fakad] Hannah, and she conceived and bore three sons and two daughters” (I Samuel 2:21). There is a beneficial remembrance with regard to preservation: “And Your beneficial remembrance [ufekudatekha] preserved my spirit” (Job 10:12). There is a beneficial remembrance with regard to peace, as it is stated: “I will beneficially remember you [fekudatekh] for peace” (Isaiah 60:17).

“You shall take the Levites for Me, I am the Lord, in place of every firstborn among the children of Israel, and the animals of the Levites in place of all the firstborn among the animals of the children of Israel (Numbers 3:41). “You shall take the Levites for Me” – they should be taken in My name. “I am the Lord” – I am trustworthy to pay a good reward to those who are taken in My Name. “In place of every firstborn among the children of Israel” – because the firstborn are Mine, as it is stated: “For all the firstborn [among the children of Israel] are Mine…on the day that I smote all the firstborn in the land of Egypt…” (Numbers 8:17).

The Holy One blessed be He said: Due to fondness of Israel, I altered the world order. How did I write in the Torah? It was that a donkey is redeemed with a lamb, as it is stated: “The first issue of a donkey you shall redeem with a lamb” (Exodus 34:20). I did not do so, but rather, I redeemed a lamb with a donkey: the Egyptians, who were called a donkey, as it is stated: “That their flesh is the flesh of donkeys” (Ezekiel 23:20), and Israel is called a lamb, as it is stated: “Israel is scattered sheep” (Jeremiah 50:17).

I killed their firstborn, and I sanctified the firstborn of Israel, as it is stated: “For all the firstborn among the children of Israel are Mine…on the day that I smote all the firstborn [in the land of Egypt]” (Numbers 8:17). “And the animals of the Levites in place of all the firstborn among the animals of the children of Israel” – as you find that the Omnipresent killed the firstborn of Egypt’s animals and spared Israel’s animals.

That is why He sanctified the firstborn of Israel’s animals. Likewise it says: “For all the firstborn [among the children of Israel] are Mine…on the day that I smote all the firstborn [in the land of Egypt].”

“Moses counted, as the Lord commanded him, all firstborn among the children of Israel” (Numbers 3:42). “Moses counted, as the Lord commanded him, all firstborn among the children of Israel” – you find that it is stated regarding the census of the Levites: “At the directive of the Lord,” as it is stated: “Moses counted them at the directive of the Lord” (Numbers 3:16).6Literally: in accordance with the words of the Lord.

It teaches that the Divine Presence would say to him: ‘There are this many Levite babies in this house.’ Why? It is because He brings them near to His service. However, in the census of the firstborn, when He removes them from His service, the Holy One blessed be He does not associate Himself with their census.

That is why it does not say in their regard: “At the directive of the Lord.” Another matter: The Levites, who were righteous, did not participate in the deed of the Golden Calf, and devoted themselves to the sanctification of His Name, as it is stated: “He said: Whoever is for the Lord, come to me, and all the sons of Levi gathered to him” (Exodus 32:26). The Holy One blessed be He said: They associated themselves with Me; I, too, will associate Myself to count them Myself and in My own glory.

But the firstborn distanced themselves from the Holy One blessed be He, and they sacrificed before the calf; therefore, the Holy One blessed be He distanced Himself from their census.

“All the firstborn males according to the number of names, from one month old and above, by their count, were twenty-two thousand and two hundred and seventy-three” (Numbers 3:43) “All the firstborn males according to the number of names, from one month old and above…were…” – the firstborn outnumbered the Levites by two hundred and seventy-three. When Moses saw this, he did not know what to do. Moses said: The Omnipresent said to me that I should count the Levites and I should count the firstborn of Israel; and that I should take the Levites in His Name in place of the firstborn of Israel.

But the firstborn of Israel outnumber the Levites by two hundred and seventy-three. Now, what shall I do to those surplus firstborn of Israel over and above the number of Levites? Immediately, the Divine Speech came suddenly upon Moses and instructed him what to do. That is what is written: “The Lord spoke [to Moses, saying]” (Numbers 3:44).

“Take the Levites in place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord” (Numbers 3:45). “Take the Levites…” – our Rabbis said: Why did the Holy One blessed be He command to redeem the firstborn of Israel with the Levites? It is because initially the firstborn were performing the sacrificial service, until the tribe of Levi arose, as our Rabbis taught: Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn.

From the establishment of the Tabernacle, private altars were prohibited and the sacrificial service was performed by the priests.7 Zevaḥim 112b. Know that the firstborn were sacrificing until the tribe of Levi arose; take proof from the beginning of the creation of the world. Adam the first man was the firstborn of the world. When he sacrificed his offering, as it is stated: “May it please the Lord more than a bull with horns and hooves” (Psalms 69:32), he donned the vestments of the High Priest, as it is stated: “The Lord God made for Adam and for his wife hide tunics, and clothed them” (Genesis 3:21).

They were praiseworthy garments, and the firstborn would perform the service in them. When Adam died, he bequeathed them to Seth. Seth gave them to Methuselah. When Methuselah died, he bequeathed them to Noah.

Noah arose and sacrificed an offering, as it is stated: “He took from every pure animal…[and offered up burnt offerings]” (Genesis 8:20). Noah died, and he bequeathed them to Shem. Was Shem the firstborn? Was it not Yefet who was the firstborn, as it is stated: “Brother of Yefet the eldest” (Genesis 10:21)?

Why, then, did he bequeath them to Shem? It is because Noah foresaw that the line of the patriarchs would be established from him. Know that Shem would sacrifice, as it is stated: “And Malkitzedek8Commenting on this verse, Rashi quotes a midrash (perhaps from Bereshit Rabba 56) that identifies Malkitzedek with Shem the son of Noah. king of Shalem…[he was a priest of God the Most High]” (Genesis 14:18).

Was priesthood granted to him? Priesthood was not given until Aaron stood. What is it that it says here: “He was a priest”? It is because he would sacrifice like priests.

Shem died, and he bequeathed it to Abraham. Was Abraham the firstborn? Rather, because he was righteous, the birthright9I.e., the status of firstborn. was passed to him and he sacrificed, as it is stated: “He offered it up as a burnt offering in place of his son” (Genesis 22:13). Abraham died, and bequeathed it to Isaac.

Isaac arose and gave it to Jacob. Was Jacob firstborn? It is, rather, that you find that Jacob took it from Esau cunningly. He said to him: “Sell me your birthright today” (Genesis 25:31).

Do you think, perhaps, that it was for nothing that Jacob said to Esau that he should sell him the birthright? No. It is, rather, that Jacob sought to sacrifice, but he could not because he was not a firstborn. Esau said: What do I want with this birthright, as it is stated: “Esau said: Behold, I am going to die, [and why do I need a birthright]” (Genesis 25:32). At that moment, Ezekiel’s prophecy applied in his regard and said to him: “Surely, you hated blood, and blood will pursue you” (Ezekiel 35:6).

Did Esau hate blood? Did he not kill several righteous men, did he not kill several pious men, and it says: “Surely, you hated blood, and blood will pursue you”? Rather, he said to him: ‘Surely, you hated the blood of an offering,’ as he was firstborn, and the firstborn sacrifice. Therefore, “blood will pursue you.”

At that moment, when Jacob acquired the birthright, he began sacrificing, as it is stated: “God said to Jacob: Arise, ascend to Beit El…and make there an altar…” (Genesis 35:1). Likewise, when Moses sacrificed at Sinai, it was the firstborns who sacrificed, as it is stated: “He sent the lads of the children of Israel, [and they offered up burnt offerings]” (Exodus 24:5). Who are the “lads”? They were the elite of the firstborn.

“They offered up burnt offerings” – you learn that no person would sacrifice other than the firstborn. When Israel performed that deed,10They sinned with the Golden Calf. they said: Let the firstborn come and sacrifice offerings before it, as it is stated: “They arose early the next day, and they offered up burnt offerings and they presented peace offerings” (Exodus 32:6). God said to them: ‘I promoted the firstborn, and I rendered them prominent in the world, but they rejected Me and arose and sacrificed before the calf.

I will remove the firstborn and bring in the children of Levi.’ Therefore, God said to Moses that he should count them, as it is stated: “Count the children of Levi” (Numbers 3:15). Rabbi Yehuda HaLevi said: Who whispered to you that God removed the firstborn from sacrificial rites and appointed the children of Levi, as it is stated: “Take the Levites”? In place of whom?

“In place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord.” The Rabbis said: To what is this matter comparable? To a provincial money changer regarding whom a matter of corruption was attributed. The king knew, and said to his governor, ‘remove him and appoint another in his place.’

Nevertheless, that money changer is found to be obligated to repay a debt. The king said: Let the one who inherited his place repay his debt. So, the firstborn were prominent in the world, but arose and sacrificed before the calf. God said: Let the firstborn depart, and let the children of Levi enter.

Nevertheless, the firstborn incurred liability to be eliminated. God said: Let the Levites come and redeem them. Therefore, you find the Levites redeeming the firstborn. That is what is written: “Take the Levites…” “And the animals of the Levites in place of their animals” – because priests and Levites are exempt from redeeming their firstborn, the firstborn of man and the firstborn of a donkey, [the latter of] which is likened by the verse to the firstborn of man, as it is written: “However, you shall redeem [the firstborn of man], and the firstborn of an impure animal you shall redeem” (Numbers 18:15).

But they are not exempt from [redeeming] the firstborn of a pure animal, as it is sacred. What is, “the Levites shall be Mine, I am the Lord”? I am trustworthy to pay them a good reward because they sanctified My Name at the time of the calf.

“And for the redemptions of the two hundred and seventy-three of the firstborn of the children of Israel, that are over and above the number of Levites” (Numbers 3:46). “And for the redemptions of the [two hundred and seventy-] three” – our Rabbis said: Were the firstborn more numerous than the Levites, that it says: “That are over and above the number of Levites”? But based on the tally, the Levites were more numerous than the firstborn, as you find that the tribe of Levi, in the detailed account, was twenty-two thousand three hundred, because they were four families: Gershon, Kehat, Merari, and Moses.

You read each and every family individually and calculate it, and indeed, the four of them total twenty-two thousand three hundred. The firstborn, you find twenty-two thousand two hundred and seventy-three. Consequently, the Levites were more numerous than the firstborn by twenty-seven. But it says regarding the firstborn: “That are over and above the number of Levites.”

Rather, because there were twenty-two thousand firstborn and two hundred and seventy-three, all of them firstborn. But among the Levites there were three hundred firstborn. That is why in their detailed account they totaled twenty-two thousand three hundred, while in the general account, twenty-two thousand and no more. You find that in the tally, the firstborn were not more numerous than the Levites, but with regard to the firstborn,11In the context of the commandment to redeem the firstborns with the Levites there were more firstborns. they were more numerous than the Levites were.

Remove the firstborn from them, as a firstborn does not redeem a firstborn, and they were three hundred firstborns. The result was that the firstborn of Israel were more numerous than the Levites by two hundred and seventy-three. This is the question that Agentus, the Roman general, asked Rabban Yoḥanan ben Zakai. He said to him: ‘Moses your master was either a thief or he did not know how to calculate.’

He said to him: ‘Why?’ Agentus said to him: ‘Because there were twenty-two thousand firstborn and another two hundred and seventy-three, and the Omnipresent commanded that the Levites redeem the firstborn. Place twenty-two thousand Levites opposite twenty-two thousand firstborn. Moreover, among the Levites, three hundred over and above twenty-two thousand, as it is calculated in the first tally in the detailed account.

Why did those three hundred excess Levites not redeem those two hundred and seventy-three firstborn that were in excess of twenty-two thousand firstborn? We find that for those two hundred and seventy-three they gave five shekels each. Moreover, why, when it ultimately provided a general account of the Levites, why did it subtract three hundred from the initial tally? Did he not steal them from the tally only so those two hundred and seventy-three firstborn would give five shekels each to Aaron his brother?

Or perhaps, he does not know how to calculate.’ Rabban Yoḥanan said: ‘He was not a thief, and he knew how to calculate, but there is one matter that he whispered to me to say to you.’ He said to him: ‘Say it.’ Rabban Yoḥanan ben Zakai said to him: ‘You know how to read, but you do not know how to expound.’ [And] he said: ‘Those twenty-two thousand Levites redeem the twenty-two thousand firstborn.

Another three hundred remained among the Levites; among the firstborn, another two hundred and seventy-three. Those three hundred among the Levites were firstborn, and a firstborn does not redeem a firstborn. That is why, after he counted them, he “stole” them, because they were firstborn.’ Immediately, he left him.

“You shall take five shekels each by head count; in the sacred shekel you shall take, twenty gera is the shekel” (Numbers 3:47). “You shall take five shekels each…” – the Holy One blessed be He said: You sold Rachel’s firstborn, that is, Joseph, for twenty silver pieces, which are five shekels; therefore, each and every one of you will redeem his firstborn son for five sela according to the Tyrian maneh.12In that system of currency, each shekel, or sela, is worth four dinars.

“You shall give the silver to Aaron and to his sons, the redemptions of those among them who remain” (Numbers 3:48) “You shall give the silver to Aaron and to his sons, the redemptions of those among them who remain” – just as the Levites were given to Aaron and his sons, as it is written: “You shall give the Levites to Aaron and to his sons; they are given to him from the children of Israel” (Numbers 3:9), so, the money of redemption that was in place of the Levites was given to him.

“Moses took the silver of the redemption from those who were over and above the number of redemptions of the Levites” (Numbers 3:49). “Moses took the silver of the redemption…” – what did he do to them?13To the people. Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: This is what he did: He wrote Levi on each of twenty-two thousand notes and placed them in a receptacle. In addition, on each of two hundred and seventy-three notes, he wrote: Five sela, and placed them in the receptacle and mixed them.

The father of a firstborn would extend his hand into the receptacle. If a note on which: Son of Levi, was written entered his hand, he would say to him: A son of Levi has already redeemed you. One into whose hand a note entered on which five sela was written, he would say to him: Give the five sela that you owe. All of them did so.

Rabbi Neḥemya says: If so, he can deliberate with him and say to him: It is not for you to say to give five sela. Each of the notes upon which Levi was written was taken. If I place my hand, what will enter my hand if not notes of five sela? Who will say to me that had there been a note of Levi there that I would not have obtained it.

Rather, this is what he did: He wrote Levi on each of twenty-two thousand two hundred and seventy-three notes, and on two hundred and seventy-three: Five sela. They came and placed their hand. One into whose hand a note of five sela entered, if he came to say anything to him, Moses would respond to him: Had you merited it, would there not have been a note of Levi? Rather, you are obligated by Heaven. At that moment he would give it.

“From the firstborn of the children of Israel he took the silver: One thousand and three hundred and sixty-five shekels, in the sacred shekels” (Numbers 3:50) “From the firstborn of the children of Israel he took the silver: One thousand and three hundred and sixty-five shekels, in the sacred shekels” – it teaches that the sacred shekels are not like the ordinary shekels. Ordinary shekels, if one weighs each one individually, then weighs them all as one, he will either have a surplus or a shortage.14They are not exact.

The difference from the standard weight may be too small to be noticed when weighing the coins individually, but it becomes evident when weighing them together. However, sacred shekels are precise; if one weighs each one individually and then weighs them all as one, he will have neither a surplus nor a shortage. “Moses gave the silver of the redemption to Aaron and to his sons, according to the directive of the Lord, as the Lord commanded Moses” (Numbers 3:51).

“Moses gave the silver of the redemption…[according to the directive of the Lord]” – it teaches that he did not give it to them until it was stated to him from the mouth of the Holy One blessed be He: Give it to them. “As the Lord commanded Moses” – he gave half to Aaron and half to his sons, just as the Holy One blessed be He said to him: “You shall give the silver to Aaron and his sons” (Numbers 3:48); Aaron is equivalent to his sons.

“The Lord spoke to Moses and to Aaron, saying” (Numbers 4:1). “The Lord spoke to Moses and to Aaron, saying” (Numbers 4:1) – because all the action in this portion involved Aaron, He included Aaron in the Divine Speech, as that is the principle: Anytime the Divine Speech is to the priests, the action involves the priests. “Take the census of the sons of Kehat from among the sons of Levi, by their families, by their patrilineal house” (Numbers 4:2).

“Take the census of” – it does not say count [pekod], but rather, “Take the census of [naso et rosh],” an expression of elevation [nesiut]. When they were counted to be appointed over the Tabernacle service, they received an elevation. “From among the sons of Levi” – as from all of the sons of Levi, none were as important as the sons of Kehat. From them were priests and Levites.

Because they were important, and moreover, their service was with items of the most sacred order, that is why they were counted first. As you find that when He counted them from one month old in order to redeem the firstborn, they were counted in accordance with their birth order: Gershon first, then Kehat, and then Merari. But here, when He counted them to appoint them over the sacred vessels, He counted them in accordance with the significance of their service.

Kehat, because it was appointed over the Ark and items of the most sacred order, was privileged to be counted first. After him was Gershon, who was the firstborn and was appointed over the sheets and the Tent of Meeting, and after him was Merari, who was appointed over the beams, the bars, the pillars, the bases, and the pegs. “From thirty years old and above and until fifty years old, all those enlisted for duty, to perform labor in the Tent of Meeting” (Numbers 4:3).

“From thirty years old and above…” and one verse says: “From twenty-five years old and above” (Numbers 8:24). How can these two verses coexist? It is from twenty-five years for study, from thirty for service. “This is the service of the sons of Kehat in the Tent of Meeting: Items of the most sacred order” (Numbers 4:4).

“This is the service of the sons of Kehat…” – because Kehat merited that Aaron, who was of the most sacred order, emerged from him, that is why his descendants merited that their service was with items of the most sacred order.

“Aaron and his sons shall come with the travel of the camp, and they shall remove the curtain that screens, and cover the Ark of the Testimony with it” (Numbers 4:5). “Aaron and his sons shall come with the travel of the camp…” – the Holy One blessed be He said to Moses: When they will be dismantling the Tabernacle, the sons of Kehat shall not dismantle the curtain from before the Ark, but rather, the sons of Aaron shall enter, and they shall dismantle it because they are priests.

Our Rabbis taught: The priests guard from within and the Levites from without. The partition of the priests is larger than the partition of the Levites.15The priests have greater sanctity and importance, and they are permitted to enter areas that the Levites are not. What would the sons of Aaron do when they removed the curtain? Rabbi Ḥama bar Rabbi Ḥanina said: They had for this large wooden poles with gold tines at their top, and some say iron [tines].

They would lift the curtain with the poles and remove it from the hooks. Nevertheless, they did not lower it all at once, so they would not glimpse the Ark. Rather, they lowered it a little at a time until they removed it and covered the Ark. From where is it derived?

It is as God says to Moses, as it is stated: “Aaron and his sons shall come…” They said: The curtain was like a drape, and its thickness was one handbreadth. It was woven with seventy-two strands, and for each and every strand there were twenty-four threads. Three hundred priests would immerse it, and two High Priests16Elazar and Itamar. would carry it on the poles from before the Ark and would then place upon it a covering of the hide of a taḥash, so no part of the Ark would be seen.

That is what is written: “They shall place upon it a covering of the hide of a taḥash…” (Numbers 4:6). Rabbi Natan says: The crafting of the Ark is as beloved as the supernal Throne of Glory, as it is stated: “The place [makhon] You fashioned for Your dwelling” (Exodus 15:17), as the Temple17The earthly Temple. is aligned with the Temple,18The supernal Temple. and the Ark with the Throne of Glory.

He placed an Ark cover upon it, like the seraphs that stood above Him. He crafted two beloved cherubs in it, corresponding to the heavens and the earth, where the seat of the Holy One blessed be He is, as it is stated: “One cherub from this end [and one cherub from that end]” (Exodus 25:19). Just as the heavens open their storehouse for the earth, as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12), so, the Divine Presence is situated above the two cherubs, which are situated on this side and on that side and are aligned with one another, as it is stated: “Their faces toward one another” (Exodus 25:20).

They are patterned after the Throne of Glory, which is aligned with the Holy One blessed be He, as it is stated: “From Zion, the epitome of beauty, God appears” (Psalms 50:2). Even when they were traveling, they would not spread over it a cloth of purple wool nor of scarlet wool, but rather a cloth of entirely sky-blue wool. Why? It is because the sky-blue wool evokes the sea, the sea evokes the sky, and the sky evokes the Throne of Glory, as it is stated: “Above the firmament that was over their heads was the appearance of sapphire stone [in the likeness of a throne]” (Ezekiel 1:26).

It is to teach you that the Ark was like the Throne of Glory. That is why it is stated in its regard: “Entirely of sky-blue wool” (Exodus 28:31), as it is all similar to it. Because the Ark is similar to it; therefore, the cloth of sky-blue wool was over it facing the sky to which it was similar, which you do not find regarding the rest of the vessels, that there would be a cloth of sky-blue over them, but rather a cloth of sky-blue wool underneath and a covering of the hide of a taḥash over it.

But the Ark had a covering of the hide of a taḥash underneath and cloth of sky-blue wool over it. Moreover, regarding the Ark, it is stated: “Entirely of sky-blue wool,” which was not stated regarding all of them: “Entirely of sky-blue wool” – why? It is because it is the most important of the Tabernacle vessels. Rabbi Shimon says: There are three crowns: The crown of Torah, the crown of priesthood, and the crown of kingship; and the crown of a good name surpasses them.19Mishna Avot 4:13.

The crafting of the Ark corresponds to the masters of Torah, who are distinguished. That is why He wrote: “From above” (Numbers 4:6), as anyone who merits the crown of Torah, it is as though he merited priesthood and kingship. Likewise it says: “Through me20"Me" refers to the Torah. kings reign…” (Proverbs 8:15).

“On the table of showbread they shall spread a cloth of sky-blue wool, and place upon it the bowls, and the saucers, and the supports, and the covering tubes; and the perpetual bread shall be upon it” (Numbers 4:7). The crafting of the table corresponds to the kingship of the house of David, as one covers the table with sky-blue wool, corresponding to David, who was righteous, and the Holy One blessed be He entered into a covenant with him, a covenant of kingship for him and his sons.

This is why He separated its utensils from it and covered them with scarlet wool, as it was due to the sin of his descendants that the kingdom was divided. This is why it and its utensils were covered with a single covering,21The covering of a taḥash hide. as ultimately, the kingship will return to them as it was initially. “On the table of showbread they shall spread a sky-blue woolen cloth” – over all the vessels that stood in the Sanctuary they would spread a sky-blue cloth, because the Divine Presence rested there, similar to the supernal place of the Divine Presence that is similar to sky-blue wool.

How would they do this? They would place on the body of the table a cloth of sky-blue wool to separate between it and its utensils. Then they would put its utensils upon it, as it is stated: “And place upon it the bowls…” “The bowls” – these are its molds, as they would prepare the showbread in a mold and would bake it in the oven in a mold. When they would remove it from the oven they would return it to a mold so the bread would not break.

There were three molds there: one for the oven, one for the dough, and one for the bread that he would remove from the oven. They would place it in a mold so they would not ruin the bread. “The saucers” – these are the bowls of frankincense that they would place upon the arrangements, just as it says: “You shall place pure frankincense upon the arrangement” (Leviticus 24:7). How would they arrange the showbread?

One would place six loaves for this arrangement and six loaves for that arrangement. If one placed eight loaves for this arrangement and four loaves for that arrangement, or if he prepared three arrangements with four in each, he has done nothing. If one prepared two arrangements of twelve each, Rabbi [Yehuda HaNasi] says: One considers the upper ones as though they were not there, and the lower ones are valid.

How would they arrange the bowls? One would place one bowl upon this arrangement and one bowl upon that arrangement. If one placed bowls without frankincense or frankincense without bowls, or if there was an item that interposed between the [bowls of] frankincense and the bread or between the bread and the table, they are not valid. Abba Shaul said: One would place them in the two handbreadths between one arrangement and its counterpart.

How then do I realize, “You shall place pure frankincense upon the arrangement” (Leviticus 24:7)? It is that it should be, in it entirety, adjacent to the arrangement. “And the supports” – these are the rods. Twenty-eight hollow golden rods that are susceptible to impurity were there, fourteen for this arrangement and fourteen for that arrangement.

One would enter on the day before Shabbat, remove them, and place them along the length of the table. All the vessels that were in the Temple, their length was along the length of the house,22The Temple. except for the Ark, whose length was along the width of the house. That is the way its staves were placed, and that is the way that it was taken. How would they arrange them?

After Shabbat,23The rods were removed before Shabbat, since neither the removal of the rods nor the insertion of the rods was done on Shabbat. one would enter, lift one end of a loaf, and place one rod under it and one in the middle, three beneath each and every loaf, and two under the top one, which had no burden upon it. The bottom one was placed on the table itself. Why would they place rods between them?

It is so air would have free reign in their midst and the bread would not rot. Why were the rods crafted like half a hollow rod? It was so they would not be heavy upon the bread. That is why it is written in the command: “And its supports with which it shall be covered [yusakh]” (Exodus 25:29); that they would position the bread like a type of roofing [sukka], as each and every loaf would serve as roofing for the one that is beneath it.

“The covering tubes” – these are the pillars. One crafts for it four pillars of gold, and its protrusions were there, upon which they would place the bottom loaf, two for this arrangement and two for that arrangement. This is because the loaves were similar to a ship, so that it would not wobble. The pillars were alongside with the bread so that the pillars would lift the bread from upon the table.

What is it that the verse said: “The covering [hanasekh] tubes”? It is that they would raise the ends of the bottom loaves so they would not touch the table and they would serve as roofing [mesakot] over the table. But the middle of the bottom loaf would touch the table, because the loaves were shaped like a wobbling ship, sharp at the bottom and gradually widening above. “And the perpetual bread shall be upon it” – from here you learn that even during their travels the bread was upon it.

“They shall spread upon them a cloth of scarlet wool” (Numbers 4:8) – upon the utensils and upon the bread. Then they would cover the table and all the utensils that were upon it with a covering of taḥash hide. They would insert its staves in order to carry it with them, as it is stated: “They shall cover it with a covering of taḥash hide, and shall insert its staves” (Numbers 4:8).

“They shall take a cloth of sky-blue wool, and cover the candelabrum of the illumination, and its lamps and its tongs” (Numbers 4:9). “They shall take a cloth of sky-blue wool, and cover the candelabrum of the illumination” (Numbers 4:9) – the candelabrum, too, because it stands in the Sanctuary, it and all its utensils that enter there were covered with a cloth of sky-blue wool. That is what is written: “They shall take a cloth of sky-blue wool and cover…” Regarding the candelabrum, one would not separate between it and its utensils.

Then they would cover it and all its utensils with a covering of taḥash hide and place it on a pole, because it did not have staves with which they would carry it. That is what is written: “They shall place it and all its utensils [into a covering of the hide of a taḥash, and shall place it on a pole]” (Numbers 4:10).

“Upon the golden altar they shall spread a cloth of sky-blue wool, and cover it with a covering of the hide of a taḥash, and they shall place its staves” (Numbers 4:11). “Upon the golden altar they shall spread a cloth of sky-blue wool” – the golden altar, because it stood in the Sanctuary, they would cover it first with a cloth of sky-blue wool. Then they covered it with a covering of taḥash hide and placed its staves with which to carry it, as it is stated: “And cover it with a covering…” But they would not place its utensils with it, but rather, they would place them separately upon a cloth of sky-blue wool, cover them with a covering of taḥash hide, and place them on a pole in order to carry them upon it, as it is stated: “[They shall take] all the service utensils with which they serve [in the Sanctuary, and they shall place them in a cloth of sky-blue wool, and cover them with a covering of the hide of a taḥash, and they shall place them on the pole]” (Numbers 4:12).

What were its utensils? They were a spoon and a coal pan, a spoon for the incense of the spices and the coal pan in which to place coals. He would place the coal pan with the coals upon the altar and pour the incense that was on the spoon into it upon the coals. That was the golden altar.

“They shall remove the ashes from the altar and spread a cloth of purple wool over it. They shall place upon it all its utensils with which they serve upon it the fire-pans, the forks, the shovels, and the basins, all the utensils of the altar; and they shall spread upon it a covering of the hide of a taḥash, and place its staves” (Numbers 4:13–14). The bronze altar that stood in the Courtyard, they would remove the ashes from upon it and would spread a cloth of purple wool to separate between it and the utensils that are placed upon it.

That is what is written: “They shall remove the ashes from the altar and spread a cloth of purple wool over it.” The altar of the burnt offering, because it was not inside, they would not cover it with sky-blue wool, but rather with purple wool, because it would weave Israel from sin,24Buttress Israel against sin. as upon it they would sacrifice daily offerings each day and sin offerings, guilt offerings, burnt offerings, and peace offerings.

After they would cover it they would place its utensils on it, as it is written: “They shall place upon it all its utensils with which they serve [upon it].” It was taught: “A perpetual fire” (Leviticus 6:6) – even on Shabbat, even in impurity; “it shall not be extinguished” (Leviticus 6:6) – even during journeys. What would they do to it? They would overturn a pot over it, this is the statement of Rabbi Yehuda.

Rabbi Shimon says: Even during the journeys they would remove the ashes from the altar, as it is stated: “They shall remove the ashes from the altar.”25Sifra, Tzav 2:10. According to the opinion of Rabbi Yehuda, it works out well that this pot was not mentioned with the altar utensils on the journey, as it is stated: “The fire pans, the forks, the shovels, and the basins,” but it does not mention pots.

Why? It is because they would overturn them over the fire. According to the opinion of Rabbi Shimon, “all the utensils of the altar,” is to include the pots. According to the opinion of Rabbi Shimon, “they shall remove the ashes from the altar” works out well.

According to the opinion of Rabbi Yehuda, they would remove the ashes from it, they would place fire there, and then overturn the pot over it so that it would not be extinguished. Although there was a distinction between the vessels that were situated inside and the vessels standing outside regarding the cloth of sky-blue wool; however, regarding the taḥash, these and those are equal, as it is stated: “They shall spread upon it a covering of the hide of a taḥash, and place its staves.”

What did the Omnipresent see to command them so, the Ark first, then the table, after it the candelabrum, after it the golden altar, and after it the altar of the burnt offering? Our Rabbis said: Their dismantling at the time of the journeys was like their establishment at the time of encampment. Just as at the time of the erection of the Tabernacle26Likewise every time the Tabernacle was erected at the end of a journey. the Ark was first, as it is written: “He brought the Ark…” (Exodus 40:21); then, “he placed the table” (Exodus 40:22); then, “he placed the candelabrum” (Exodus 40:24); then, “he placed the golden altar” (Exodus 40:26); and then, “and the altar of the burnt offering, [he placed]” (Exodus 40:29), so in their dismantling: the Ark first, after it the table, after it the candelabrum, after it the golden altar, and after it the altar of the burnt offering.

“Aaron and his sons shall conclude to cover the sacred, and all the sacred vessels, when the camp travels. Thereafter, the sons of Kehat shall come to bear, and they shall not touch the sacred and die. These are the burden of the sons of Kehat in the Tent of Meeting” (Numbers 4:15). “Aaron and his sons shall conclude to cover the sacred” – this is the Ark; “and all the sacred vessels” – these are the table, candelabrum, and the two altars and all their utensils. “When the camp travels” – they would do so only at the time of the journeys.

“Thereafter, the sons of Kehat shall come to bear…” – Moses said before God: Is the blood of the sons of Kehat safeguarded and the blood of the sons of Aaron unprotected? The Holy One blessed be He said to him: No; rather, Aaron is of the most sacred order, as it is stated: “Aaron was set apart to sanctify him as of the most sacred order” (I Chronicles 23:13), and the Ark is of the most sacred order.

The most sacred order does not harm the most sacred order. However, the sons of Kehat are not of the most sacred order, but the Ark and all the vessels situated within are of the most sacred order, and they harm them. Therefore, the sons of Aaron must direct their attention so that the sons of Kehat will not die. “These are the burden of the sons of Kehat in the Tent of Meeting” – these are borne, but the rest of the vessels are not borne, but rather are in wagons.

Likewise it says: “But to the sons of Kehat he did not give, [because the sacred service is upon them; they shall bear on the shoulder]” (Numbers 7:9).

“The charge of Elazar, son of Aaron the priest, is the illuminating oil, and the incense of the spices, and the meal offering of the daily offering, and the anointing oil: the charge of the entire Tabernacle, and of everything that is in it, in the sacred, and in its vessels” (Numbers 4:16). “The charge of Elazar, son of Aaron the priest…” – that is what is written: “Do not glorify yourself before a king, and do not stand in the place of the prominent” (Proverbs 25:6).

If before a king of flesh and blood a person must conduct himself with humility, all the more so before the Omnipresent. We learned: Be bold like a leopard, nimble like an eagle, run like a deer, and be strong like a lion to perform the will of your Father in heaven,27Mishna Avot 5:20. to teach you that there is no haughtiness before the Omnipresent. Eliyahu said: Anyone who increases the glory of Heaven and minimizes his own glory, the glory of Heaven increases and his own glory increases.

But anyone who minimizes the glory of Heaven and increases his own glory, the glory of Heaven remains as it was, and his glory is diminished. There was an incident involving a certain man who was standing in a synagogue and his son was standing opposite him. All the people were responding to the one who passes before the ark:28The prayer leader. Halleluya, and his son responded with words of frivolity.

They said to him: ‘Look at your son, that he is responding with words of frivolity.’ He said to them: ‘What shall I do? He is a child, let him play.’ Again, the next day he acted in the same manner: All the people were responding to the prayer leader: Halleluya, and his son responded with words of frivolity.

They said to him: ‘Look at your son, that he is responding with words of frivolity.’ He said to them: ‘What shall I do? He is a child, let him play.’ All those eight days of the festival, his son would respond with matters of frivolity, and he did not say anything to him.

Not one year passed, not two, and not three until that man died, his wife died, his son and grandson died. Fifteen people from his house died, and only one pair of people remained: one crippled and blind, and a wicked imbecile. Again there was an incident, involving a certain person who regretted that he had not studied Bible or Mishna. One time, he was standing in a synagogue.

When the one passing before the ark reached the sanctification of the Name, he raised his voice and said: “Holy, holy, holy, is the Lord of hosts” (Isaiah 6:3). They said to him: ‘What did you see that led you to raise your voice.’ He said to them: ‘I have been privileged to study neither Bible nor Mishna; now that I have been given permission, will I not raise my voice and my soul will be calmed?’

Not one year passed, not two, and not three until that man ascended from Babylonia to the Land of Israel. They appointed him commander of the emperor’s army and appointed him as the head of all the fortresses in the Land of Israel. They gave him a site, and he constructed a city and settled there. They called him Kilonai,29A term meaning that he did not have to pay taxes. him, his children, and his children’s children throughout all the generations.

From here you learn that a person should not comport himself with haughtiness before the Omnipresent, as anyone who is haughty before Him will be debased. Likewise it says: “For those who honor Me I will honor, but those who scorn Me will be debased” (I Samuel 2:30). Likewise, you find regarding David king of Israel who did not conduct himself haughtily before the Omnipresent, but rather, he debased himself before Him like a commoner, in order to increase the glory of the Omnipresent.

When? It was when he took up the Ark from the house of Avinadav in Giva to bring it to Jerusalem. That is what is written: “David again gathered all the chosen of Israel, thirty thousand.” (II Samuel 6:1). David said: I am not taking up the Ark secretly.

He immediately consulted with the captains of thousands and of hundreds to send throughout the Land of Israel that they should gather to them and go to take up the Ark, as it is stated: “David consulted with the captains of thousands and of hundreds, with every high official” (I Chronicles 13:1). “David said to the entire congregation of Israel: If it pleases you, and if it is from the Lord our God…so that they gather themselves to us; and let us transfer the Ark of our God to us” (I Chronicles 13:2–3).

They all said to him: ‘Do as you wish,’ as it is stated: “The entire congregation said to do so, for the matter was upright in the eyes of the entire people” (I Chronicles 13:4). Immediately, he sent and gathered all of Israel that was in the entire Land of Israel, as it is stated: “David assembled all Israel, from Shiḥor of Egypt until Levo Ḥamat, to bring the Ark of God from Kiryat Ye’arim” (I Chronicles 13:5).

How many elders did David appoint there? Rabbi Yirmeya ben Elazar and Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: David appointed ninety thousand elders on that day, but he did not appoint Aḥitofel with them. He sanctified them so they would serve as an honor guard before it. That is what is written: “David again [vayosef od] gathered all the chosen of Israel, thirty thousand.”

“Vayosef” – thirty thousand; “od” – thirty thousand; and the plain meaning of the verse, thirty thousand; that is ninety thousand. Immediately, they went to Giva to take up the Ark from there, as it is stated: “David and all the people who were with him from Baalei Yehuda rose and went [to take up from there the Ark of God]” (II Samuel 6:2). One verse says: “David and all Israel went up to Baala, to Kiryat Ye’arim which is of Judah, to take up from there the Ark of God, the Lord who is seated amidst the cherubs, upon which the Name is called” (I Chronicles 13:6).

And one verse says: “David and all the people who were with him from Baalei Yehuda…” How can these two verses coexist? All Israel went to Baala, which is Kiryat Ye’arim, and waited there for the Ark, until they would bring it from Giva. But David and the elders set out from Baalei Yehuda, which is Baala, which is Kiryat Ye’arim, and went after the Ark to Giva to bring it from Giva to Kiryat Ye’arim, which is Baala.

From Baala, all of Israel took it with them to Jerusalem. Some say: Initially they decided they would go only to Baala and send from there to the house of Avinadav, which was in Giva, to take up the Ark of God from there to Kiryat Ye’arim. From there they would all ascend with it to Jerusalem. When he was there, he said to them: ‘It is not in keeping with the honor due the Ark that it should come with individuals.

Rather, let us all go there.’ That is why it is written: “David and all the people…rose and went” (II Samuel 6:2). Why did he initially go only to Baala, which is Kiryat Ye’arim? It is because Giva and Kiryat Ye’arim were located in one area, which is where the Givonites were settled, as it is stated: “The children of Israel traveled, and they came to their cities on the third day.

Their cities were Givon, Kefira, Be’erot, and Kiryat Ye’arim” (Joshua 9:17). Kiryat Ye’arim fell into the portion of Judah, as it is enumerated in the portion of its inheritance: “Kiryat Baal, which is Kiryat Ye’arim” (Joshua 15:60), and it was the border between Judah and Benjamin, as it says regarding the border of Benjamin: “Its terminus was at Kiryat Baal, which is Kiryat Ye'arim, a city of the children of Judah…” (Joshua 18:14).

But Giva, where the Ark was, was on the border of Benjamin, as it is written regarding the cities of Benjamin: “Givon, Rama, and Be’erot; and Mitzpe, Kefira, and Motza” (Joshua 18:25–26). That is why they initially came to Kiryat Ye’arim, which is on the border between Judah and Benjamin, and then they went to Givon. “Which is called the Name, the name of the Lord of hosts” (II Samuel 6:2) – Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It teaches that the Name and all His appellations are placed in the Ark.

Rav Huna said: It teaches that the tablets and the shards of the tablets are placed in the Ark. “They mounted the Ark of God [onto a new wagon]” (II Samuel 6:3) – they did not carry it as it is in the Torah, as it is written: “But to the sons of Kehat he did not give [because the sacred service is upon them, they shall bear on the shoulder]” (Numbers 7:9). Why was he punished to have been rendered oblivious to the verse?

It is because he called matters of Torah “songs,” as it is stated: “Your statutes were songs to me…” (Psalms 119:54). The Holy One blessed be He said to him: Matters of Torah in whose regard it is written: “If you cast [hata’if] your eyes on it, it is gone” (Proverbs 23:5),30This verse is expounded to mean: If you close your eyes from matters of Torah they will be forgotten. The root ayin-yod-peh in Aramaic means double, so the verse can be understood as: If you double your eyes, meaning cover them with your eyelids. you call them songs?

I will cause you to fail regarding a matter that even schoolchildren know: “But to the sons of Kehat he did not give…,” and he brings it in a wagon. The Ark lifted the priests31The reference is to the priests who were carrying the Ark to the wagon. high and slammed them to the ground, lifted the priests high and slammed them to the ground. David sent and summoned Aḥitofel; he said to him: ‘Will you not say to me what we shall do with this Ark, as it is lifting the priests high and slamming them to the ground, lifting the priests high and slamming them to the ground?’

He said to him: ‘Send and ask those wise men whom you appointed.’ David said: ‘One who knows how to stop it and does not stop it, will ultimately be strangled.’ He said to him: ‘Slaughter offerings before it, and it will stop.’ The Holy One blessed be He said to Aḥitofel: ‘A matter that the children say in the synagogue each day: “But to the sons of Kehat he did not give…” you did not say to him, but this great matter you said to him: Slaughter offerings before it, and it will stop?’

That is why he was slaughtering when he took it up the second time, so he would not experience this, as it is stated: “It was, when [the bearers of the Ark of the Lord] walked [six paces, that he would slaughter a bull and a fatling]” (II Samuel 6:13). Uza and Aḥyo were driving the wagon, as it is stated: “They conveyed it from the house of Avinadav…[Uza and Aḥyo, sons of Avinadav, were driving the new wagon]” (II Samuel 6:3), Uza after it and Aḥyo before it.

“They conveyed it from the house of Avinadav that was in Giva, [with the Ark of God, and Aḥyo was walking before the Ark]” (II Samuel 6:4). To what is the verse “They conveyed it from the house of Avinadav” referring? What did they carry with it? It was a chest that the Philistines sent, a gift to the God of Israel,32I Samuel 6:7–12. upon which a Torah scroll was placed, like that which we learned: The Ark that Moses crafted: “Its length two and a half cubits, and its width one and a half cubits, and its height one and a half cubits” (Exodus 25:10) – with a cubit containing six handbreadths.

The length of the tablets was six handbreadths, their width six, and their thickness three. They were placed along the length of the Ark. How much did the tablets fill? It was twelve handbreadths.

Three handbreadths remained. Deduct from them one handbreadth, half for this wall and half for that wall. Two handbreadths remained in which the Torah scroll was placed, as it is stated: “There was in the Ark nothing [ein] but [rak] the two tablets [of stone]” (I Kings 8:9). Ein rak, an exclusion after an exclusion33One of the rules used to interpret verses in the Torah is that when an exclusion is followed by another exclusion it comes to teach that there is something which has to be included. (Yoma 43a). is only to include the Torah scroll that was placed in the Ark.

You have accounted for the Ark by its length; come account for the Ark by its width. How much did the tablets fill in the Ark? It was six handbreadths. Deduct from them one handbreadth, half for this wall and half for that wall.

Two handbreadths remained so that the Torah scroll would enter and exit without difficulty. This is the statement of Rabbi Meir. Rabbi Yehuda says: It is with a cubit containing five handbreadths. The length of the tablets was six handbreadths, their width six, and their thickness three.

They were placed along the length of the Ark. How much did the tablets fill in the Ark? It was twelve handbreadths. One half handbreadth remained; one fingerbreadth and one half for this wall and one fingerbreadth and one half for that wall.34A handbreadth is four fingerbreadths if one measures with the thumb, five with the index finger, and six with the pinkie.

The midrash here is using the measure of six fingerbreadths to a handbreadth. You have accounted for the Ark by its length, come account for the Ark by its width. How much did the tablets fill in the Ark? It was six handbreadths.

One handbreadth and one half remained. Deduct from them half one handbreadth, one fingerbreadth and one half for this wall and one fingerbreadth and one half for that wall. One handbreadth remained, in which the pillars stood, as it is stated: “King [Solomon] made himself a palanquin.… He crafted its pillars of silver…” (Song of Songs 3:9–10).35“King Solomon [hamelekh Shelomo] made himself [lo] a palanquin” is expounded as a reference to the Ark of the King, to whom peace belongs [hamelekh shehashalom shelo].

The chest that the Philistines sent as a gift to the God of Israel was placed at its side, as it is stated: “Place the gold objects that you are returning to Him as a guilt offering in a chest at its side, and send it and it will go” (I Samuel 6:8). Upon it, the Torah scroll was placed, as it is stated: “Take this scroll of the Torah, [and place it at the side of the Ark]” (Deuteronomy 31:26). It was placed at its side and not inside it.36Bava Batra 14a. How, then, do I realize: “There was in the Ark nothing [ein] but [rak] the two tablets” (I Kings 8:9)?

It is to include the shards of the tablets, which were placed in the Ark, because the whole tablets and the shattered tablets were placed on their sides in the Ark, as they were only three handbreadths thick. Before the chest there was a shelf that protruded from the Ark, on which the Torah scroll was placed. That is what is written: “They conveyed it from the house of Avinadav […with the Ark of God]” (II Samuel 6:4) – this is the chest upon which the Torah scroll was placed and was standing at the side of the Ark of the Covenant of the Lord.

“Aḥyo was walking before the Ark” (II Samuel 6:4) – from here they said: Aḥyo was walking before it. When they were taking it up, ninety thousand elders were walking before it, the priests were bearing it,37The priests placed it in the wagon, and the wagon was led by priests. Uza and Aḥyo were apparently priests (Maharzu). the Levites were playing instruments, and all Israel were reveling; one who had a palm branch in his hand, one who had a drum or a musical instrument.

That is what is written: “David and the entire house of Israel were reveling before the Lord [with all kinds of juniper wood, with harps, with lyres, with drums, with timbrels [uvimenaanim], and with cymbals]” (II Samuel 6:5). This is a reference to a palm branch with which a person waves [menaane’a]. “They came to the threshing floor of Nakhon” (II Samuel 6:6) – “Kidon” (I Chronicles 13:9) is written and “Nakhon” is written.

Rabbi Yoḥanan said: Initially Kidon38Kidon means spear, an instrument of death, as it caused Uza’s death. but ultimately Nakhon.39Nakhon means firmly established, after bringing blessing to the house of Oved Edom. “Uza reached out to the Ark of God [and took hold of it]” (II Samuel 6:6) – the Holy One blessed be He said to him: The Ark bears its bearers; itself all the more so, as it is written: “It was when the entire people had finished crossing, the Ark of the Lord and the priests passed before the people” (Joshua 4:11) – the Ark bore its bearers and crossed.

“Because the cattle had stumbled” (II Samuel 6:6( – why did they stumble? It was because they were taking it in contravention of the Torah. They should have taken it on the shoulder, but they loaded it onto a wagon and it proceeded on its own. “The wrath of the Lord was enflamed against Uza, and God smote him there al hashal” (II Samuel 6:7) – what is “al hashal”?

Rabbi Yoḥanan and Rabbi Elazar: One said: Over matters of unwitting actions, and one said: Because he tended to his needs before it.40Some say that on a previous occasion he relieved himself before the Ark. Others say that his focus was on personal matters rather than on the matter of the Ark. “And he died there with the Ark of God” (II Samuel 6:7) – Rabbi Yoḥanan said: Uza will enter the World to Come, as it is stated: “With the Ark of God”; just as the Ark is in existence in the World to Come, so too, Uza will enter the World to Come.

“David was distressed [vayiḥar] because the Lord had lashed out [in a breach against Uza]” (II Samuel 6:8) – what is vayiḥar? Rabbi Elazar said: It is that David’s face changed and resembled a loaf baked on coals [ḥarara].41Wrinkled, dry, and black. What is the reason? It is because af is not written with it.42Typically the word vayiḥar is followed by the word af (see the previous verse), and together they mean: His wrath was enflamed.

Here, vayiḥar is not followed by af. Therefore, the Sages attribute an additional meaning to it. Immediately, David feared to bring it to his home, as it is stated: “David feared the Lord on that day, and he said: How can the Ark of the Lord come to me?” (II Samuel 6:9). What did David do?

He diverted it to the home of Oved Edom to remain there, as it is stated: “David was unwilling to transfer the Ark of the Lord to him…and David diverted it to the home of Oved Edom the Gitite” (II Samuel 6:10). Oved Edom was a Levite, as it attributes his lineage with the Levites. Oved Edom and his brethren were sixty-two.43See I Chronicles 26:8. Why was his name called Oved?

It is because he served [avad] before the Lord properly. Edom, because he reddened [shehedim] David’s face. He was fearful of the Ark lest it kill him, and he serves before it, and the Holy One blessed be He blessed him. “The Gitite” – it is because he was from Gat.

When David returned to Jerusalem, Aḥitofel came and said to him: David, should you not have learned from a small verse that the children read: “But to the sons of Kehat he did not give, [because the service of the sacred objects was upon them; they bore them upon their shoulders]” (Numbers 7:9)? The Levites bear the Ark; the priests do not bear the Ark. On a shoulder they bear the Ark, not on a wagon.

From where is it derived that this is so? For you find when he took it up the second time, there was neither priest nor wagon there, as it is stated: “Then David said not to bear the Ark of God, other than the Levites” (I Chronicles 15:2). And it is written: “The children of the Levites bore the Ark of God [as Moses had commanded in accordance with the word of the Lord, on their shoulders with the poles on them]” (I Chronicles 15:15).

“The Ark of the Lord stayed in the house of Oved Edom the Gitite” (II Samuel 6:11) – our Rabbis said: There were two items that were sacred and great, but people believed that they were harsh. So as not to disseminate slander in their regard, it wrote a conspicuous instance of praise and blessing in their regard. These are: Incense and the Ark. Incense, so that a person would not say that the incense is harsh.

It was by its means that Nadav and Avihu died; by its means the assembly of Koraḥ were burned; by its means Uziyahu was afflicted with leprosy. That is why the Holy One blessed be He wrote a significant virtue regarding the incense, that Israel was saved by its means, as it is stated: “Aaron took as Moses had spoken, and ran into the midst of the assembly, [and behold, the plague had begun among the people; he placed the incense, and atoned for the people.

He stood between the dead and the living, and the plague was checked]” (Numbers 17:12–13). The Ark, so that a person will not say that the Ark is harsh. It smote the Philistines, it killed the residents of Beit Shemesh, it killed Uza. That is why it wrote a blessing in its regard, as it is stated: “The Ark of the Lord stayed [in the house of Oved Edom the Gitite for three months, and the Lord blessed Oved Edom and his entire household]” (II Samuel 6:11).

It is to teach you that incense and the Ark do not kill, but rather sins kill. With what did the Holy One blessed be He bless the home of Oved Edom? Rabbi Yosei says: With children; that is what is written: “Oved Edom had sons: Shemaya the firstborn…Yoaḥ the third, and Sakhar the fourth, and Netanel.… Peuletai the eighth, [for God had blessed him]” (I Chronicles 26:4–5). They asked before Rabbi Yoḥanan: What is Peuletai?

He said to them: It is because he performed a great action [peula] on behalf of the Torah. What great action did he perform? He would kindle a lamp before the Ark, one lamp in the morning and one lamp in the evening. Rabbi Yosei rendered it words of parting: If for the Ark that did not eat and drink and requires attention only due to the two tablets that were in it, the home of Oved Edom the Gitite was privileged to be blessed on account of it, one who receives Sages and students with food, drink, and made beds, all the more so that the Holy One blessed be He will pay him his reward.

They said regarding Oved Edom: He had eight sons and eight daughters-in-law, and each and every one of them would give birth to two in one month. How so? She would be impure for seven,44Seven days. pure for seven, and give birth; impure for seven, pure for seven, and give birth. Sixteen for each month; for three months that is forty-eight.

The sons of Shemaya were six, as it is written: “To Shemaya his son were born sons.… The sons of Shemaya: Otni…” (I Chronicles 26:6–7);45According to the midrash, these six sons of Shemaya were born before the Ark arrived. that is fifty-four. His eight, as it is written: “Oved Edom had sons…” (I Chronicles 26:4–5), that is sixty-two. That is what is written: “All these were of the sons of Oved Edom, they and their sons and their brethren, capable men with strength for the service: sixty-two for Oved Edom.” (I Chronicles 26:8).

That is, “for God had blessed him” (I Chronicles 26:5). That is why it is stated: “[The Ark of God remained with the household of Oved Edom, in his house three months,] and the Lord blessed the house of Oved Edom…” (I Chronicles 13:14). David heard after three months that the Holy One blessed be He had blessed Oved Edom and his household. He gathered the elders of Israel, the leaders, and the leaders of the priests and Levites to take up the Ark with great rejoicing, as it is written: “It was told to King David, saying: The Lord has blessed the house of Oved Edom…[David went and took up the Ark of God from the house of Oved Edom to the City of David with rejoicing]” (II Samuel 6:12).

And one verse says: “David, and the elders of Israel, [and the captains of thousands, who were walking to take up the Ark of the Covenant of the Lord from the house of Oved Edom, were joyful]” (I Chronicles 15:25). Who took it up? The Levites took it up. When David saw that the Levites took it up and were not harmed, as Aḥitofel had said to him, he added and slaughtered more offerings before it as Aḥitofel had said initially.

That is what is written: “It was as God helped the Levites, [carriers of the Ark of the Covenant of the Lord, and they sacrificed seven bulls and seven rams]” (I Chronicles 15:26). One verse says: “They sacrificed seven bulls and seven rams” (I Chronicles 15:26). And one verse says: “It was when [the bearers of the Ark of the Lord] would walk six paces, he would slaughter a bull and a fatling” (II Samuel 6:13).

Rabbi Ḥanina and Rabbi Mana: One said: For each pace a bull and a fatling, and after seven, seven bulls and seven rams. And one said: For each pace seven bulls and seven rams, and at the end a bull and a fatling. The Rabbis say: One verse explains the other: For each seven46It should read six paces (Matnot Kehuna). paces, seven bulls and seven rams.47Jerusalem Talmud, Sanhedrin 10:2. Rav Pappa bar Shmuel said: For each and every pace, a bull and a fatling; for every six steps seven bulls and seven rams.

Rav Ḥisda said to him: If so, you have filled the entire Land of Israel with altars. Rather, Rav Ḥisda said: For every six paces, a bull and a fatling, and for every six sets of six paces, seven bulls and seven rams.48Sota 35b. “David was dancing before the Lord with all his might” (II Samuel 6:14) – come and see to what extent David debased himself for the glory of the Holy One blessed be He. David should have been walking before it like a king clad in his royal garments. [He was] not, but rather David donned fine garments in honor of the Ark and reveled before it in any describable manner saying whatever he could say, as it is stated: “David was wrapped in a fine linen robe along with all the Levites who were bearing the Ark…[upon David there was an ephod of linen]” (I Chronicles 15:27).

And it is written: “David was mekharker before the Lord bekhol oz” (II Samuel 6:14) – what is “bekhol oz”? It is with all his might. What is “mekharker”? It is that he was clapping his hands one upon the other and saying: Exalted Lord [kiri ram].

Israel were shouting and sounding the shofars, trumpets, and all musical instruments, as it is stated: “All the house of Israel were taking up the Ark of the Lord with shouting and with the sounding of the shofar” (II Samuel 6:15). And one verse says: “All Israel were taking up the Ark of the Covenant of the Lord [with shouts, and with sound of a shofar, and with trumpets, and with cymbals, sounding with lyres and harps]” (I Chronicles 15:28).

When they arrived in Jerusalem, all the women were peering at David from the rooftops and from the windows and saw him dancing and reveling, but he did not care. That is what is written: “It was, as the Ark of the Lord was entering the City of David [that Mikhal daughter of Saul peered through the window]” (II Samuel 6:16). You see that his wife was peering at him. From where is it derived that the same is true of all the women of Jerusalem?

It is as she says: “How honorable today is the king of Israel, who was exposed today before the eyes of the maidservants of his servants” (II Samuel 6:20). “She saw King David mefazez umkharker…” (II Samuel 6:16) – when she saw him conducting himself like a commoner, he was contemptible in her eyes. What is mefazez umkharker? What would he do?

Our Rabbis said: He was wearing refined gold garments similar to pure gold [paz]. He would strike his hands one on another and clap, and he would cry kiri ram. He would mefazez. What is mefazez?

The refined gold that was on him would produce a clinking sound. Could it be that David did not do any more than that? No. Rather, he would reverse his cloak and leap before it, as it is written elsewhere: “And saw King David dancing and reveling…” (I Chronicles 15:29). All the women were peering at him from the rooftops and the windows, and he did not care.

From where do you learn that David would reverse his cloak and leap?49The midrash returns to this question later. It is as you find that once they took it into the City of David, they displayed it in the place that David had prepared for it, and he and Israel offered up burnt offerings before it, as it is written: “They brought the Ark of the Lord, and they displayed it [in its place, within the tent that David had pitched for it]” (II Samuel 6:17).

Elsewhere it is written: “They presented burnt offerings and peace offerings before God” (I Chronicles 16:1) – after he concluded the offering, he blessed the entire people because they honored the Ark. He gave gifts to them all as an expression of joy for the Ark, and to the women, as it is stated: “David concluded offering up the burnt offerings and the peace offerings, [and he blessed the people in the name of the Lord of hosts].

He distributed to all the people, to the entire multitude of Israel, [both men and women, to each, one loaf of bread, one portion of beef [eshpar], and one raisin cake [ashisha]]” (II Samuel 6:18–19). What is eshpar? It is one-sixth [eḥad mishisha] of a bull [bapar]; ashisha, one-sixth of an ephah. Some say: Ashisha – a cask of wine, just as it says: “And lovers of goblets [ashishei] of grapes” (Hosea 3:1).

After all Israel took their leave from him, he turned to bless his household and to bring them joy, due to the overwhelming celebration of the Ark. Mikhal emerged to meet him and disgraced him for debasing himself before the eyes of the women in honor of the Ark. That is what is written: “David returned to bless his household. [Mikhal daughter of Saul came out to meet David, and she said: How honorable today was the king of Israel, who was exposed today before the eyes of the maidservants of his servants, in the manner that one of the idlers is exposed]” (II Samuel 6:20).

She did not enable him to enter into the house, but she went out and verbally lambasted him. “She said: How honorable today was the king of Israel, who was exposed today before the eyes of the maidservants of his servants.” From here you learn that he reversed his cloak and leapt, as she said to him: “Who was exposed today.” She began instigating a quarrel with him, seeking to utterly shame him.

She said to him: ‘Have you seen your glory?’ “How honorable today was the king of Israel”? ‘Now you have let it be known that you are king?’ “Who was exposed today” – if only it had been privately, but rather it was “before the eyes of the maidservants of his servants.” These are the women of Israel, whom she characterizes as maidservants.

“In the manner that one of the idlers is exposed” – Rabbi Abba bar Kahana said: The idlest of the idlers is the dancing jester, as there is no one idler than he is from any mitzva. That is how David was dancing before the Ark. She said to him: ‘Today the glory of father’s household has been revealed. Come and see what the difference is between you and father’s household.

All members of my father’s household were modest and holy.’ They said about the household of Saul that neither heel nor big toe of theirs was ever seen. That is what is written: “He came to the sheep enclosures upon the way, and there was a cave there. Saul came [to relieve himself]” (I Samuel 24:3).

What is, “he came to the sheep enclosures [gidrot]”? Rabbi Avin in the name of Rabbi Elazar: He entered a sheep pen, a gate within a gate. “Saul came to relieve himself [lehasekh et raglav]” – he made himself like a booth [sukka], wrapped in flowing robes and sat in the lavatory. He would lower his garment a bit and raise it a bit, lower it a bit and raise it a bit.

David said: It is not proper to harm so modest a body. That is what is written that he said to him: “Behold, this day your eyes have seen that the Lord delivered you today into my hand in the cave, and one said to kill you, and I vataḥas on you” (I Samuel 24:10). It is not written here, “I had compassion [vaaḥus] on you,” but rather, “it has compassion [vataḥas] on you” – your modesty caused there to be compassion on you.

That is what Mikhal said to him: ‘The members of father’s household were so modest, and you stand and expose your garment like one of the idlers.’ When she finished her words, he said to her: ‘Was I reveling before a king of flesh and blood? Was it not before the King of kings that I was reveling, who chose me over your father and his entire household? Were your father more righteous than I, would God have chosen me and rejected your father’s household?’

That is what is written: “David said to Mikhal: Before the Lord, [who chose me over your father and over his entire household, to appoint me ruler over the people of the Lord, over Israel, I will revel before the Lord]” (II Samuel 6:21). He said to her: ‘Your father was king over Israel alone; I am ruler over Israel and Judah.’ That is what is written: “Over the people of the Lord” – this is the tribe of Judah.

“Over Israel” – these are the rest of the tribes. Another matter: He said to her: ‘The members of your father’s household sought their own glory and forsook the glory of Heaven. I do not do so, but rather, I forsake my own glory and seek the glory of Heaven.’ That is what is written: “I would be demeaned even more than this, [and I would be lowly in my eyes; but with the maidservants of whom you spoke, with them, I would be honored]” (II Samuel 6:22). ‘Do not say that I was lowly in the eyes of others and not contemptible in my perception’; the verse states: “And I would be lowly in my eyes.”

“But with the maidservants of whom you spoke, with them, I would be honored” – he said to her: ‘Those women whom you characterized as maidservants are not maidservants [amahot], but mothers [imahot]. If only I will have a portion with them in the future.’ That is what is written: “But with the maidservants of whom you spoke” – if only, “with them, I would be honored.” Because Mikhal said this, she was punished, as it is written thereafter: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23).

But is it not written: “Yitre’am, to Egla his wife” (I Chronicles 3:3)? She lowed like a calf [egla] and died.50The reference is to Mikhal and that she died in childbirth. That is what is written: “[Mikhal…did not have a child] until the day of her death” – but on the day of her death she had. There is no person in Israel who debased himself for the mitzvot more than David.

That is what is written that he said: “Lord, my heart was not haughty” (Psalms 131:1) – when Samuel anointed me as king; “nor my eyes lofty” (Psalms 131:1) – when I killed Goliath; “and I did not aspire to greatness” (Psalms 131:1) – when they restored me to my kingdom; “or to what is beyond me” (Psalms 131:1) – when I took up the Ark. “Instead I have composed and quieted my soul, like a weaned child on his mother” (Psalms 131:2) – just as this child is not ashamed to be exposed before his mother, so, I have composed myself before You that I was not ashamed to debase myself before You in Your honor.

“My soul is like a weaned child” (Psalms 131:2) – like this infant who emerges from his mother’s womb, and he has no haughtiness of spirit to refrain from nursing from his mother’s breasts, so my soul is upon me, as I am not ashamed to study Torah from the insignificant of Israel. Rabbi Ada bar Rabbi Ḥanina said: The Holy One blessed be He said to him: ‘You have rendered yourself like a weaned child; as you live, just as this child has no iniquities, so, you have no iniquities, as it is stated: “The Lord has expunged your sin; you will not die” (II Samuel 12:13).

From here you learn that a person may not comport himself with haughtiness before the Omnipresent, but rather, he should debase himself for His glory. Rabbi Yehuda HaLevi bar Rabbi Shalom said: The actions of the Holy One blessed be He are unlike the actions of flesh and blood. Why? The cook of flesh and blood has fine garments.

When he goes out to the marketplace he wears them, but when he stands and cooks, he removes the nice ones and wears tatters and an apron. Moreover, when he sweeps the stove and the oven, he wears lower-quality garments than those. But before the Holy One blessed be He, when the priest sweeps the altar and removes the ashes, he dons excellent garments, as it is stated: “The priest shall don his linen vestments…” (Leviticus 6:3), so that “he shall remove the ashes” (Leviticus 6:3).

Why is it so? It is only to inform you that there is no haughtiness before the Omnipresent. Likewise, you find that Elazar the priest would comport himself with humility before the Omnipresent. Rabbi Yehoshua ben Levi said: Elazar was the head of heads, the prince of princes, as it is stated: “The prince of the princes of the Levites was Elazar son of Aaron the priest…” (Numbers 3:32).

See the authority that he possessed, and you assume that because he was a prominent man he would delegate others to bear the vessels that he was supposed to bear. No; rather, he himself would bear them, as it is stated: “The charge of Elazar son of Aaron the priest [is the illuminating oil, and the incense of the spices, and the meal offering of the daily offering, and the anointing oil]” (Numbers 4:16).

How did he bear all these? Our Rabbis said: This is how he bore them: The anointing oil in his right, the incense of the spices in his left, and the meal offering of the daily offering of the morning was suspended from his forearm. Where was the one brought in the afternoon placed? Rabbi Aḥa said that Rabbi Shimon ben Yoḥai said: He would suspend a type of small bowl from his belt, because his loins were girded with a belt like a servant before his master.

This is to inform you that there is no haughtiness before God. “The charge of the entire Tabernacle, and of all that is in it, in the sacred, and in its vessels” (Numbers 4:16) – as it was he who would give them the Ark, the table, the candelabrum, and the altars and all their utensils, just as it says: “Their commission: The Ark, [the table, the candelabrum, the altars, and the sacred vessels with which they would serve, and the screen, and all its work]. The prince of the princes of the Levites was Elazar…” (Numbers 3:31–32).

“Do not cut off the tribe of the Kehatite families from among the Levites” (Numbers 4:18). “Do not cut off the tribe of the Kehatite families from among the Levites” (Numbers 4:18). That is what is written: “Behold, the eye of the Lord is on those who fear Him, on those who await His kindness, to deliver them from death, and to sustain them in famine” (Psalms 33:18–19). “Behold, the eye of the Lord is on those who fear Him,” this is the tribe of Levi, who sit and hope for the kindness of the Holy One blessed be He.

Do all people not long for the kindness of the Holy One blessed be He? It is, rather, more so regarding the tribe of Levi, as they did not receive a portion in the Land. Rather, they sit and pray that the Land of Israel will produce its produce so they can take tithes, as they have nothing in the world other than the kindness of the Holy One blessed be He. That is, “on those who await His kindness.”

“To deliver them from death,” from death itself, “and to sustain them in famine,” these are twenty-four gifts of the priesthood, which were given to the tribe of Levi: ten in the Temple, ten in the provinces, and four in Jerusalem. That is, “and to sustain them in famine.” Rabbi Elazar ben Pedat said: From what death were they delivered? If it was from death of this world, there is no creature that does not die.

What is “to deliver them from death”? It is from death by the Ark. How so? Rabbi Elazar ben Pedat said in the name of Rabbi Yosei ben Zimra: When Israel was traveling, two sparks of fire would emerge from the midst of the two staves of the Ark in order to smite their enemies.

From where is it derived? It is as Moses said to Israel: ‘Why do you fear the giants; are they tougher than those who would come against us and the Ark would burn them?’1See Deuteronomy 9:1–3 where Moses tell Israel not to fear the giants because of the devouring fire which passes before them. Likewise, it says: “You shall know today that the Lord your God is He who passes before you, [a devouring fire]” (Deuteronomy 9:3).

From here, you expound that two sparks would precede them. He said to them: “He will destroy them, and He will subdue them before you” (Deuteronomy 9:3). Since the sparks would emerge, the fire would graze the bearers of the Ark and they would be burned and decrease in number. From where is it derived that the tribe of Kehat diminished in number?

You find that three families would bear all the Tabernacle vessels. [The family of] Gershon bore all the woven materials: sheets, curtain, the screen, and the hangings. The family of Kehat would bear the Ark, the table, the candelabrum, the altars, and the sacred vessels. [The family of] Merari would bear the beams, the bars, the pillars, and the bases. You find that these four2The fourth family was Moses, Aaron and his children, who camped by themselves to the east of the Tabernacle.

They were included in the count of Kehat. families were counted from one month old and from thirty years old. When he counts the Gershonites, he counts them from one month old, and finds them “seven thousand five hundred” (Numbers 3:22). He then counted them from thirty years old and finds them “two thousand six hundred and thirty” (Numbers 4:40). They were one hundred and thirty more than one-third.

Likewise, Merari, he counts them from one month old, and their total comes to “six thousand two hundred” (Numbers 3:34). When he attributes them from thirty years old, he finds them “three thousand two hundred” (Numbers 4:44). They were one hundred more than half of them. But the family of Kehat, you find them most numerous of all the families, as from one month old he counts them and finds them “eight thousand six hundred” (Numbers 3:28).

When he came from thirty years old, he finds them “two thousand seven hundred and fifty” (Numbers 4:36). They were less than one-third, by one hundred and seventeen. Why was it so? It is, rather, as Rabbi Elazar ben Pedat said in the name of Rabbi Yosei ben Zimra: When Israel was traveling; two sparks of fire would emerge from the midst of the two staves and graze the bearers of the Ark and they would decrease in number.

Each and every one of them was running; this one would take the table, this one would take the candelabrum, this one would take the altars, but they would flee from the Ark because it would harm them. It was as though the Ark was treated with contempt and the Holy One blessed be He would become angry with them, and again they would be eradicated. The Holy One blessed be He said to Moses: ‘How am I killing the sons of Kehat?I If they bear it, they decrease in number, if they do not bear it, there is anger directed at them.’

The Holy One blessed be He said to Moses and to Aaron: ‘Institute a remedy for the sons of Kehat so they will not be cut off from the world, so they will not abandon and flee. “Do not cut off the tribe …” Rather, let Aaron and his sons come: “Assign them, each man to his service and to his burden” (Numbers 4:19), so that they will be unable to switch from service to service and from burden to burden.’

That is what is written: “But do this for them, and they will live, [and will not die upon their approaching the Holy of Holies. Aaron and his sons shall come, and assign them, each man to his service and to his burden]” (Numbers 4:19). Rabbi Shmuel bar Naḥman said: God forbid, the sons of Kehat would not abandon the Ark and run to the table and the candelabrum; rather, even though they would decrease in number, they would give their lives for the sake of the Ark.

If so, why was He cautioning them: “Do not cut off the tribe…”? Rather, it was because they knew that anyone who bears the Ark, his reward is great; they would abandon the table, the candelabrum, and the altars, and they would all run to the Ark to receive a reward. As a result, this one would quarrel and say: ‘I will bear here,’ and that one would quarrel and say: ‘I will bear here,’ and as a result, they would act with levity and the Divine Presence would harm them.

God said to Moses: ‘Institute a remedy for the sons of Kehat so they will not be eradicated from the world. “Do not cut off…” Rather, have them assigned to their service and to their burden so they will not quarrel with one another.’ Moses instituted a remedy, but they were quarreling with one another: This one would say: ‘I will bear the Ark,’ and that one would say: ‘I will bear it,’ and one would not know what was fixed for him, what was his burden.

The Holy One blessed be He said, and consequently Aaron and his sons would enter and give each and every one his burden, as it is stated: “Aaron and his sons shall come, and assign them...”

Another matter, “do not cut off,” that is what is written: “Do not rob the impoverished as he is impoverished…” (Proverbs 22:22). Our Rabbis say: Regarding what is the verse speaking? If he is impoverished, what does he steal from him? Rather, it spoke only of gifts to the poor that he is obligated to give them by Torah law; gleanings, forgotten sheaves, produce in the corner of the field, and the tithe of the poor.

The Holy One blessed be He cautioned that no person should rob them of the gifts that are fit to give them. “As he is impoverished,” his poverty is sufficient for him. Is it not enough for the wealthy person that he exists in comfort and the poor person in suffering, but he even robs from him what the Holy One blessed be He gave him? “And do not oppress the poor at the gate” (Proverbs 22:22).

Just as it says: “You shall not distort the judgment [of your poor in his dispute]” (Exodus 23:6), and it says: “[You shall not afflict] any widow [or orphan]” (Exodus 22:21), “for the Lord will fight their battle and will deprive of life those who deprive them” (Proverbs 22:23), likewise, it says: “If you afflict him, [then when he cries out to Me, I will hear his cry]. My wrath will be enflamed, and I will kill [you with the sword]” (Exodus 22:22–23).

Another matter, “do not rob,” it is speaking of the tribe of Levi. Why does it call them impoverished? It is because they were more impoverished in number than all the tribes. You have none of the tribes that was as few in number as Manasseh, as their number totaled only “thirty-two thousand two hundred” (Numbers 1:35), and those counted were from twenty years old until sixty years old, excluding those who were from one month old until twenty, and excluding those from sixty years and above.

However, the entire tribe of Levi was from one month and above only twenty-two thousand three hundred, plus Aaron and his sons. Why? It is because they were adjacent to the sacred; anyone who was not appropriately careful, the attribute of justice would harm them. The Holy One blessed be He said to Israel: ‘They keep the commission of the sacred so that you will not be harmed, and their numbers dwindle for you.

Do not rob from them the gifts that I gave them, because he is impoverished.’ Moreover, they are impoverished from an inheritance, as they did not take a portion in the Land with you, as it is stated: “But to the tribe of Levi, Moses did not give an inheritance” (Joshua 13:33). “To the children of Levi, behold, I have given all tithes in Israel as an inheritance…[The children of Israel] shall no longer approach the Tent of Meeting]… The Levite himself shall perform the service of the Tent of Meeting” (Numbers 18:21–23).

“And do not oppress the poor at the gate,” just as it says: “When you shall conclude to tithe all the tithes of your produce…[and you shall give to the Levite…]” (Deuteronomy 26:12). If you do so3Oppress the poor and not give them their tithes,, “for the Lord will fight their battle” (Proverbs 22:23). “Do not rob the impoverished.” It is speaking of the sons of Kehat.

Why does it call them impoverished? It is because they were from the tribe of Levi, which did not take a portion in the Land.

Another matter, “do not cut off,” that is what is written: “But the Lord had not spoken to erase the name of Israel from beneath the heavens” (II Kings 14:27). The Holy One blessed be He does not seek that any one of them should die. See what is written: “The foreigner who accompanies the Lord shall not say: [The Lord will separate me from His people]” (Isaiah 56:3). If regarding a foreigner, I said not to disqualify him, all the more so Israel, who are My children.

That is, “but the Lord had not spoken to erase…” Likewise, the Givonites, who were unsought proselytes, and were not sincere proselytes, but rather they converted due to fear, and I accepted them. And because Saul sought to confront them and killed the priests who would provide their sustenance, I killed him. Moreover, I brought three years of famine on their account, as it is stated: “There was a famine in the days of David [for three years…the Lord said: For Saul, and for the bloody house, in that he put the Givonites to death]” (II Samuel 21:1).

If the Givonites, who came to you, I did not disqualify, will I disqualify My children? That is, “But the Lord had not spoken to erase…” This is true all the more so regarding the Levites, who are servants before Me. That is, “Do not cut off.” “Do not cut off,” that is what is written: “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7).

The attributes of the Holy One blessed be He are not like the attributes of flesh and blood. A flesh and blood king against whom the province rebelled, he initiates chaos and kills the good with the bad. The Holy One blessed be He is not so. When the generation angers Him, he spares the righteous and eradicates the wicked.

The generation of Enosh sinned; He eradicated them, but spared Ḥanokh: “Ḥanokh walked [with God and he is not, as God took him]” (Genesis 5:24). Why? “[He is a stronghold] on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). The generation of the Flood angered Him and He eradicated them, but He spared Noah: “Noah found favor in the eyes of the Lord” (Genesis 6:8). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.”

The people of Sodom angered Him and He eradicated them, but He spared Lot, as it is stated: “It was when God destroyed the cities of the plain…[He sent Lot from the midst of the upheaval]” (Genesis 19:29). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” He brought darkness upon the Egyptians, “But all the children of Israel had light in their dwellings” (Exodus 10:23).

That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” Israel departed from Egypt, came to the wilderness, and performed that act,4The making of the Golden Calf. except for the tribe of Levi, as it is stated: “Whoever is for the Lord, to me, and all the sons of Levi gathered to him” (Exodus 32:26). Immediately, Moses stood and killed the sinners by means of the tribe of Levi, as it is stated: “The sons of Levi acted in accordance with the word of Moses, [and some three thousand men fell from the people on that day]” (Exodus 32:28).

And the Lord afflicted those who performed the act of the calf, but He did not afflict the tribe of Levi, as it is stated: “The Lord afflicted [the people, because they made the calf that Aaron had made]” (Exodus 32:35). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” The Holy One blessed be He said: ‘The tribe of Levi took shelter in Me and sanctified Me with the calf, by right, I should acknowledge them for good and rescue them from trouble.’

That is why He cautioned Moses and Aaron regarding the sons of Kehat, who were Levites, so they would not be eradicated on account of the Ark. That is what is written: “Do not cut off…”

Another matter, “do not cut off,” what is written before it? “The Lord spoke to Moses and Aaron” (Numbers 4:17). Rabbi Levi said: What matter does Aaron have, that he is mentioned here? It is, rather, that He is providing an allusion to the sons of Kehat and saying to them: ‘Focus your attention to ensure that you will not conduct yourselves with levity and enter before the Ark.

If you conducted yourselves with levity in its regard, learn from the sons of Aaron.’ He said: The sons of Aaron, because they entered without permission, what is written in their regard? “Fire emerged from before the Lord, and consumed them” (Leviticus 10:2). You, too, focus your attention, so what befell the sons of Aaron will not befall you.

That is why He wrote: “The Lord spoke to Moses and Aaron.” Our Rabbis say: Why is Aaron written here? It is because when the sons of Kehat were commanded regarding the bearing of the Ark, they became afraid. They began shouting at Moses and saying: ‘We are going to die just as the sons of Aaron died.’

The Holy One blessed be He said to Moses: ‘Just as you instituted a remedy for Aaron [when he enters the Holy of Holies], as it is stated: “With this Aaron shall come into the Holy of Holies” (Leviticus 16:3), so, institute a remedy for the Kehatite families so they will not die.’ That is what is written: “Do not cut off…” “But do this for them, [and they will live, and will not die]” (Numbers 4:19).

Do not wonder about this that the Holy One blessed be He instituted a remedy for them so they would not die, as even for the wicked we have found that He instituted a remedy for them so they would not die. When the Holy One blessed be He detailed for Moses the thirty-six instances of karet in the Torah, Moses said before the Holy One blessed be He: ‘Master of the universe, if a person sins in these, will he be eliminated in that way?’

The Holy One blessed be He said to him: ‘Let them be flogged forty lashes and thereby satisfy the obligation of their karet.’ That is what we learned: All those liable to receive karet who were flogged are exempted from their karet, as it is stated: “And your brother shall be debased before your eyes” (Deuteronomy 25:3). Once he is flogged he is as your brother. This is the statement of Rabbi Ḥananya ben Gamliel.5Makkot 23a. If one violates one transgression, his soul is taken for it, one who performs one mitzva, all the more so that his soul will be given to him.

Why did the Torah require to flog him with forty lashes? It is because he violated the Torah that was given in forty days, and he caused death to himself, who was formed in forty days.6The fetus, for certains purposes, is not viewed as a child before forty days of development. (Yevamot 69:2) Let him be flogged forty lashes and thereby satisfy the obligation of his karet. Just as it was done to Adam the first man, who sinned and incurred liability to die, and was stricken with forty blows, as the world was cursed forty curses due to his sin: Ten for Adam, ten for Eve, ten for the serpent, and ten for the earth.

The Holy One blessed be He extended the day for him, as it is stated: “As on the day that you eat of it you will die” (Genesis 2:17), but he lived nine hundred and thirty years. He did not complete the day of the Holy One blessed be He.7Based on the verse: “As one thousand years in Your eyes are like yesterday gone by” (Psalms 90:4). If for the wicked He instituted a remedy, all the more so for the righteous. That is, “do not cut off…”

Rabbi Abba bar Aivu said: It would have been sufficient had it mentioned here only the family alone. Why does it mention the entire tribe, as it says: “The tribe of the Kehatite families [from among the Levites]”? (Numbers 4:18). It is, rather, that the Holy One blessed be He “foretells the outcome from the outset” (Isaiah 46:10), and precedes events that had not yet been done.8Takes into account, in advance, actions that will only take place in the future.

The Holy One blessed be He foresaw that Koraḥ would stand from the families of Kehat and dispute with Moses, as it is stated: “Koraḥ, son of Yitzhar, son of Kehat, [son of Levi]…took” (Numbers 16:1), and that Moses was destined to request before the Lord that the earth swallow them. The Holy One blessed be He said to him: ‘Direct your attention, "a remembrance to the children of Israel, so that a non-priestly man will not draw near…[to burn incense before the Lord and he will not be like Koraḥ and like his congregation as the Lord spoke to him at the hand of Moses]”’ (Numbers 17:5).Was the verse lacking anything?

What is “to him”?9It would have been sufficient had the verse said: “As the Lord spoke at the hand of Moses.” “To him” seems superfluous. The Holy One blessed be He said to Moses: ‘Regarding him, I will listen to you, but regarding the entire tribe, I will not listen to you.’ That is why it is stated: “Do not cut off…”

“The Kehatite,” that is what is written: “For My name's sake, I will defer My wrath and for My praise, I will exercise forbearance with you, so as not to eradicate you” (Isaiah 48:9). It is speaking of Israel. “For My name's sake, I will defer My wrath,” this is Israel, upon whom the Holy One blessed be He designated His name: “I am the Lord your God” (Exodus 20:2). And He joined His name10El. with their name, Israel.

That is why He deferred His wrath against Israel, that He did not eliminate them, but rather, He collected from them11He punished them. little by little in exile in order to absolve them. He did not seek to eradicate them, so his name would not be desecrated because of them. As we find when Israel was in Egypt, they rebelled against the Holy One blessed be He and the Holy One blessed be He wished to eliminate them, but He deferred His wrath with them for His name’s sake and did not do so, just as it says: “I said to pour My fury upon them, to spend My wrath upon them within the land of Egypt.

But I acted for My name’s sake, so that it would not be profaned before the eyes of the nations” (Ezekiel 20:8–9). Likewise, when Israel departed, in the wilderness they rebelled against Him, and the Holy One blessed be He sought to eradicate them but He deferred His wrath with them for His name’s sake, as it is stated: “I said to pour My fury upon them [in the wilderness to eradicate them. But I acted for My name’s sake, so that it would not be profaned before the eyes of the nations…]” (Ezekiel 20:13–14).

Likewise, the generation of the wilderness rebelled against the Holy One blessed be He and He sought to eradicate them, but He deferred His wrath with them for His name’s sake, and He took an oath that He would exact retribution against them with the servitude of the kingdoms, but he did not effect eradication, as it is stated: “I said I would pour My fury [upon them…in the wilderness]. But I restrained My hand, [and I acted for the sake of My name, that it not be profaned]” (Ezekiel 20:21–22).

“I also raised My hand [to them in the wilderness, to disperse them among the nations and to scatter them through the lands]” (Ezekiel 20:23). “For My praise, I will exercise forbearance with you” (Isaiah 48:9), so that the name of the Holy One blessed be He will not be profaned through them; He will bring them the sealed redemption, as it is stated: “I will sanctify My great name that was profaned among the nations… I will take you from the nations…[and I will bring you to your land]” (Ezekiel 36:23–24).

Another matter, “I will exercise forbearance [oḥotam] with you” (Isaiah 48:9), because Israel was created to recite the praise of the Holy One blessed be He, just as it says: “This people, I formed for Myself; [they will recite My praise]” (Isaiah 43:21). For that purpose, so that His name would be praised in their midst, the Holy One blessed be He seals it [ḥotma] for good. Just as it says: “Place me as a seal [hotam] upon your heart, as a seal upon your arm” (Song of Songs 8:6).

That caused them not to be eliminated in exile. That is, “so as not to eradicate you.” Another matter, “for My name's sake, I will defer My wrath” (Isaiah 48:9), it is speaking of the Kehatites [hakehati]. To what is the matter comparable?

It is to a king who had a son who joined robbers. They were apprehended and his son was apprehended with them. The king said: ‘What shall I do? Shall I execute the robbers?

That is impossible, as my son is with them. For the sake of my son, I will free them now.’ So, the Levites were the bearers of the Tabernacle. The Holy One blessed be He was looking at Koraḥ and his congregation, who were destined to dispute with Moses and Aaron.

The Holy One blessed be He said: ‘What shall I do to these? To kill them now is impossible, as they are intermingled with the other righteous ones.’ So as not to harm all of them with the attribute of justice, the Holy One blessed be He took half His name, and added ya [yod heh] to it [the word kehat], the Holy One blessed be He rendered it hakehati, heh at the beginning and yod at the end, that is ya, in order to provide them with protection until their day would come. That is, “for My name's sake, I will defer My wrath…” That is why hakehati is written here.

“But do this for them, and they will live, and will not die upon their approaching the Holy of Holies. Aaron and his sons shall come and assign them, each man to his service and to his burden” (Numbers 4:19). “But do this [vezot] for them, and they will live, and will not die….” “But do this for them,” just as it wrote “this [zot]” regarding Aaron, “with this [bezot] Aaron shall come…” (Leviticus 16:3), here, too, zot is written.

Just as He instituted a remedy for Aaron, so He did for them: “And they will live and will not die.” The Holy One blessed be He said to them: ‘Institute a remedy for the sons of Kehat so that they will live and will not die upon their approaching the Ark, as were it not for them, Israel would not survive.’ Why? It is because these four families, Gershon, Kehat, Merari, and Aaron and his sons, surround the Tent of Meeting.

If Israel were sullied with a matter, and punishment came to emerge from the Tent of Metting due to the Divine Presence, immediately, the sons of Kehat, who were encamped near the Tent of Meeting, would stand and curb it, so it would not emerge against them. From where is it derived? From the verse: “The Levites shall encamp around the [Tabernacle of the testimony, and there shall not be rage against the congregation of the children of Israel]” (Numbers 1:53).

Rabbi Pinḥas HaKohen bar Ḥama said: If you do not derive it from here, you have from elsewhere to derive it. When Koraḥ came to dispute Moses, the angel of death came to emerge against Israel and to damage them. Had it emerged, it would have killed all of Israel. Moses was encamped near the Tent of Meeting, as he was a member of the sons of Kehat.

He sensed that it sought to emerge against Israel. Immediately, he said to Aaron: ‘“Take the fire pan, and place fire upon it from on the altar…and atone for them” (Numbers 17:11). Quickly, with alacrity, hurry, why are you standing and dallying? “Go quickly to the congregation”’ (Numbers 17:11).

Aaron said to him: ‘What have you seen?’ He said to him: ‘I saw the angel of death who emerged to afflict the enemies of Israel:12A euphemism for Israel. “For the rage has emerged from before the Lord”’ (Numbers 17:11). You learn that the Levites would curb the punishments, among them the sons of Kehat, who were the bearers of the Ark.

The Holy One blessed be He said to them: ‘They suffer with Israel all this suffering, and you do not institute a remedy for them?’

“But do this for them, and they will live, and will not die,” what did the Holy One blessed be He see that led Him to caution with respect to the Kehatite families more than the rest of the families? Rabbi Yehuda ben Rabbi Simon said, in the name of Rabbi Shmuel ben Rabbi Yitzḥak: There is an outstanding element in the tribe of Levi and the Kehatite families that is not in all of Israel. How so? All the tribes do not care about the Tabernacle vessels, but the tribe of Levi bears the Tabernacle vessels; some bear the boards, some bear the bars, some bear the bases.

That is what the sons of Merari bear. The families of the sons of Gershon bear all the woven items, and the families of the sons of Kehat, the Ark. Another matter, to what extent was the tribe of Levi more outstanding than Israel? It was that Israel would walk wearing sandals, but the tribe of Levi, who bore the Tabernacle vessels, would walk barefoot.

We have learned that the tribe of Levi was more outstanding than all of the tribes. The most outstanding in the tribe of Levi was the Kehatite family, as a son of Levi would place his burden; the boards, the bars, the bases, and any item, onto the wagons. But the Kehatite families would bear [their burden] on their shoulders, as they did not have permission to place the Ark on a wagon, as it is stated: “But to the sons of Kehat he did not give, [because the sacred service is upon them; they shall bear on the shoulder]” (Numbers 7:9).

Regarding one additional matter, they were more outstanding than all the Levites; as all the Levites would bear the Tabernacle vessels and they would walk in their typical manner, facing the road, but the sons of Kehat would walk backward, facing the Ark, so as not to turn their backs to the Ark. You draw the conclusion that even though they were greater than the rest of the families, and it goes without saying than Israel, they were not haughty of spirit, but rather, they were deferential to the Ark.

Why so? It is because there is no greatness before God. You draw the conclusion that even though the Kehatite family was aristocratic, when they were coming to bear the Ark, they would bear it like slaves. The Holy One blessed be He said: ‘The Torah is life,’ as it is stated: “It is a tree of life for those who hold it…” (Proverbs 3:18); “For they are life for those who find them and healing for all one's flesh.” (Proverbs 4:22).

The sons of Kehat hold the Torah, which is life; this is the Ark which they carry, wherein is the Torah. By right they should live and not die. That is, “and they will live, and will not die…”