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 (rabbinic interpretive commentary) 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 9:2)2) and az to kingship ("He will give strength [oz] to His king" – I (Samuel 2:1)0).
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.
“Take a census of…,” that is what is written: “He will not withdraw His eyes from the righteous…” (Job 36:7). The Holy One blessed be He does not withhold from them the realization of their ideal, as we found that Jacob coveted the birthright for the sake of Heaven, so he would be able to sacrifice. He purchased it from Esau with money and the Holy One blessed be He agreed with him, and He called him: “My son, My firstborn” (Exodus 4:22). He granted greatness to the firstborn so they would sacrifice before Him. That is, “He will not withdraw His eyes [einav] from the righteous” (Job 36:7). [Another explanation:] “Einav” is nothing other than in his place [taḥtav], just as it says: “And, behold, the mark maintained its appearance [be’einav]” (Leviticus 13:5). What is taḥtav? These are his children, just as it says: “In the wake of [taḥat] your fathers, your sons will be” (Psalms 45:17). “And kings upon the throne” (Job 36:7), as the Holy One blessed be He accorded honor to the firstborn, and it was fitting for them to take the kingdom, as it is stated: “But the kingdom he gave to Yehoram, because he was the firstborn” (II Chronicles 21:3). Likewise, regarding David it says: “As for Me, I will make him My firstborn, supreme over kings of the earth” (Psalms 89:28). That is, “and kings upon the throne.” “He has seated them forever” (Job 36:7), as they [the Israelite firstborns] would have been fit to take the priesthood and what the Levites perform, had they not sinned in the act of the calf. Initially, the firstborn would sacrifice, as it is stated: “He sent the young men of the children of Israel and they offered up burnt offerings [and they slaughtered feast-offerings of bulls to the Lord]” (Exodus 24:5). Likewise, Jacob said to Reuben: “Reuben, you are my firstborn…[greater in honor [se’et] and greater in power [az]]” (Genesis 49:3). Se’et, this is priesthood, just as it says: “Aaron raised his hands [vayisa] toward the people, and blessed them” (Leviticus 9:22). Az, this is kingdom, as it is stated: “He will give strength [oz] to His king” (I Samuel 2:10). Had Reuben not sinned in the act of Bilha, he would have been worthy to take priesthood and kingdom, because he was the firstborn.. From where is it derived that they were worthy for the service of the Levites? It is as you find that the common Levites entered in place of the firstborn of Israel, as it is stated: “You shall take the Levites for Me, I am the Lord, in place of all the firstborn among the children of Israel” (Numbers 3:41). That is, “he has seated them forever [lanetzach].” This is the status of the Levites that the firstborn were worthy to take, just as it says: “The Levites were counted from thirty years old and above…of these…” (I Chronicles 23:3–4). “To supervise [lenatzeach] the labor of the House of the Lord” (Ezra 3:8). Regarding the tribe of Levi, the verse said: “My eyes are on the faithful of the land; they will dwell [lashevet] with me” (Psalms 101:6). That is “He has seated them [vayoshivem] forever.” “They were exalted” (Job 36:7). Who caused the firstborn to lose this honor? It is because they exalted themselves and worshipped before the calf. Therefore, “if there are those bound in shackles [bezikim]” (Job 36:8), they were prohibited from sacrificing an item that is done in fire.5"An item that is done in fire" refers to a sacrifice. Zikim is nothing other than fire, as it is stated: “Behold, all of you are igniters of fire, [lighters of sparks] [zikot]” (Isaiah 50:11). [“Or trapped in the pangs of poverty” (Job 36:8)], that each and every one of them is obligated to redeem himself with five silver shekels and give them to the Levites. We find regarding the firstborn of Israel that they descended from their prominence because of the act of the calf. But the firstborn of the Levites, who did not err regarding the calf, the priesthood was given to Aaron, who was the firstborn, and the rest of the firstborn Levites required neither redemption nor atonement, and merited Levite status with their brethren. Were a person to whisper to you: ‘Was Gershon not firstborn? Why did the verse give precedence to Kehat in taking a census, and only then counted Gershon?’ You, too, say to him: ‘Because [the family of] Kehat were the bearers of the Ark, which is of the most sacred order, and Aaron the priest, who was of the most sacred order, emerged from him, while Gershon was sacred. That is why the verse gave Kehat precedence. From where do you derive that Gershon did not lose his prominence because he was firstborn? It is as you find just as it is stated regarding Kehat: “Take a census of the sons of Kehat” (Numbers 4:2), so, it is stated regarding Gershon: “Take a census of the sons of Gershon [as well]” (Numbers 4:22). What is it that the verse stated: “As well”? It is so you will not say that it is for this that he counted the sons of Gershon second, because they are inferior to the sons of Kehat. No, rather, “as well” is written; that the sons of Gershon, too, were the equivalent of the sons of Kehat, but the verse gave them precedence here in deference to the Torah. But in other places, it gave precedence to Gershon over Kehat.
