Why priests were priests, Levites were Levites, and the firstborn... well, what was the deal with the firstborn?
Our story begins in Bamidbar Rabbah 6, a section of the great Midrashic compilation Bamidbar Rabbah ("Numbers Rabbah"). It wrestles with a seemingly simple verse from the book of Job: "He will not withdraw His eyes from the righteous..." (Job 36:7). But like so much in Jewish tradition, this verse opens a door to a much larger discussion.
The Sages see in this verse a divine promise: that God recognizes and rewards righteousness. But how does that play out in the real world? The Midrash tells us that just as Jacob coveted the birthright to offer sacrifices to God, and God validated his desire by calling him "My son, My firstborn" (Exodus 4:22), so too does God acknowledge the inherent value and potential within the righteous. Jacob understood that the right to sacrifice was about serving God.
The text offers a fascinating interpretation of the Hebrew word einav ("his eyes") in the verse from Job. It suggests that einav can also be understood as tachtav, meaning "in his place." Referencing Leviticus 13:5, the text then connects this to the idea of children, citing Psalms 45:17: "In the wake of your fathers, your sons will be." In other words, the righteousness of the fathers continues through their children.
But what about the firstborn? The Midrash explains that originally, the firstborn held a position of immense honor. They were meant to be leaders, even kings! It says, “But the kingdom he gave to Yehoram, because he was the firstborn” (II Chronicles 21:3). David, too, was promised a special status as firstborn, “supreme over kings of the earth” (Psalms 89:28).
More than that, the firstborn were initially destined for the priesthood! They were to be the ones offering sacrifices, as we see in Exodus 24:5: "He sent the young men of the children of Israel and they offered up burnt offerings." Jacob himself acknowledged Reuben's inherent right to this elevated status, calling him "greater in honor [se’et] and greater in power [az]" (Genesis 49:3). The Midrash cleverly connects se’et to the priestly role (Aaron "raised his hands [vayisa] toward the people" – Leviticus 9:22) and az to kingship ("He will give strength [oz] to His king" – I Samuel 2:10).
So, what happened? Why aren't the firstborn still the priests?
The answer, according to the Midrash, lies in the sin of the Golden Calf. The firstborn, who should have been leading the people in devotion to God, instead participated in idolatry. Because of this, they lost their privileged position.
Their loss became the Levites' gain. Numbers 3:41 states, "You shall take the Levites for Me... in place of all the firstborn among the children of Israel." The Levites, who remained loyal to God during the episode of the Golden Calf, were chosen to take on the sacred duties that the firstborn had forfeited. That is why the text ties the verse, "My eyes are on the faithful of the land; they will dwell [lashevet] with me" (Psalms 101:6) with the Levites. The Levites were faithful and therefore worthy to "dwell" with God, serving in the Temple.
This shift had practical consequences. The firstborn were now required to redeem themselves with five silver shekels, given to the Levites. This act of redemption acknowledged their failure and the Levites' new role.
But what about the firstborn of the Levites? The Midrash is quick to point out that the priesthood was then given to Aaron, who was himself a firstborn Levite. This detail underscores the idea that God's blessings and appointments are not arbitrary. Even within the Levite tribe, the principle of the firstborn still held significance, but now channeled through a lineage that had proven its faithfulness.
The Midrash even addresses a potential challenge: Why, when counting the Levites, does the Torah list Kehat before Gershon, even though Gershon was actually the firstborn?
The answer? The family of Kehat were the bearers of the Ark – the most sacred object. Furthermore, Aaron the priest came from the family of Kehat. Therefore, they were given precedence in that particular census. But the text emphasizes that this doesn't diminish Gershon's status. The word "as well" [in Numbers 4:22] ensures that we understand that Gershon's descendants were still of equal standing, just that in this instance precedence was given to the family of Kehat.
So, what does this all mean for us today? Perhaps it's a reminder that privilege and position are not entitlements, but responsibilities. That faithfulness and dedication are ultimately more important than birth order or social status. And that even when we stumble, there is always an opportunity for redemption and a chance to find our place in service to something greater than ourselves.