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פרשת במדבר — חמישי (Aliyah 5)

Parashat Bemidbar | Numbers 3:14–3:39 | Aliyah 5 of 7


קלאוד על הפרשה

The fifth aliyah (3:14-39) executes the census of the Levi’im — but according to a strikingly different metric than the count of the twelve tribes. Where the secular tribes were counted from twenty years old and up, the Levi’im are counted mi-ben chodesh va-ma’lahfrom one month old and up. Rashi explains: the Levi’im’s count is for substitution of the firstborn (established at the end of aliyah 4), and a firstborn is considered viable from the thirtieth day of life (the yotzei dofen halakhic threshold). The Ramban draws a deeper contrast: the twelve tribes were counted as a fighting force, hence only the war-eligible age; the Levi’im were counted as a sanctified replacement for the firstborn, and Jewish identity from the womb suffices for that purpose.

The aliyah carefully presents the three Levite clans by founder and by encampment-position around the Mishkan. Gershon (son of Levi’s eldest) encamps on the west behind the Mishkan, has 7,500 males, and is in charge of yeri’ot ha-Mishkan, ha-Ohel, mikseihu — the curtains, the tent-covering, and its outer cover, plus the entrance-screen of the Mishkan and the courtyard curtains. Kehat (whose descendant Aharon was the founder of the Kohanim — making this the most prestigious clan) encamps on the south, has 8,600 males, and is responsible for the most sacred items: ha-Aron, ha-Shulchan, ha-Menorah, ha-mizbe’achot — the Aron, the Shulchan, the Menorah, and the altars (the inner gold mizbe’ach for ketoret and the outer copper mizbe’ach for korbanot). Merari encamps on the north, has 6,200 males, and is in charge of the structural elements: karshei ha-Mishkan u-vrichav, amudav va-adanav — the boards, bars, pillars, and sockets. The aliyah concludes by noting that Moshe, Aharon, and his sons encamp on the east before the Mishkan — the most honored position, facing the entrance and the rising sun, the place from which the priestly service was supervised.

The Sforno highlights the symbolic geometry: the four most sacred positions around the Mishkan are occupied by four distinct groups — Moshe and the priests on the east (the highest), Kehat on the south, Gershon on the west, Merari on the north — forming a Levitical inner ring exactly surrounding the Mishkan. The grand total of Levi’im from one month old and up: 22,000. (The Or HaChaim observes a famous puzzle here: the three sub-totals — 7,500 + 8,600 + 6,200 — add up to 22,300, not 22,000. The Talmud and Rashi resolve this: the 300 ‘extras’ were themselves firstborn Levi’im, who cannot substitute for other firstborn since they are already obligated as firstborns themselves — leaving 22,000 actual substitutes for 22,273 firstborn Israelites, with 273 firstborn unable to find a Levite-substitute and required to pay the five-shekel redemption in the next aliyah.) The arithmetic is elegant; the theological substitution is exact.


Numbers 3:14–3:39 · במדבר ג:יד–ג:לט

פסוק ג:יד · 3:14

Hebrew:

וַיְדַבֵּ֤ר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה בְּמִדְבַּ֥ר סִינַ֖י לֵאמֹֽר׃

English:

יהוה spoke to Moses in the wilderness of Sinai, saying:


פסוק ג:טו · 3:15

Hebrew:

פְּקֹד֙ אֶת־בְּנֵ֣י לֵוִ֔י לְבֵ֥ית אֲבֹתָ֖ם לְמִשְׁפְּחֹתָ֑ם כׇּל־זָכָ֛ר מִבֶּן־חֹ֥דֶשׁ וָמַ֖עְלָה תִּפְקְדֵֽם׃

English:

Record the descendants of Levi by ancestral house and by clan; record every male among them from the age of one month up.

The command to count the Levi'im uses a unique threshold: 'mi-ben chodesh va-ma'lah' — from one month old and up — rather than age twenty used for the secular tribes. Rashi explains that a child becomes halakhically viable (no longer suspected of being a non-viable infant, a nefel) only at thirty days, the very age at which a firstborn becomes obligated in pidyon ha-ben. Or HaChaim adds that the Levi'im's permanent appointment as substitutes for the firstborn — they and their descendants forever — is hinted in the doubled language of the prior verses.
רש״יRashi
מבן חדש ומעלה. מִשֶּׁיָּצָא מִכְּלַל נְפָלִים הוּא נִמְנֶה לִקָּרֵא שׁוֹמֵר מִשְׁמֶרֶת הַקֹּדֶשׁ; אָ"רַ יְהוּדָה בְּרַבִּי שָׁלוֹם לָמוּד הוּא אוֹתוֹ הַשֵּׁבֶט לִהְיוֹת נִמְנֶה מִן הַבֶּטֶן, שֶׁנֶּאֱמַר "אֲשֶׁר יָלְדָה אֹתָהּ לְלֵוִי בְּמִצְרָיִם" (במדבר כ״ו:נ״ט), — עִם כְּנִיסָתָהּ בְּפֶתַח מִצְרַיִם יָלְדָה אוֹתָהּ וְנִמְנֵית בְּשִׁבְעִים נֶפֶשׁ, שֶׁכְּשֶׁאַתָּה מוֹנֶה חֶשְׁבּוֹנָם לֹא תִמְצָאֵם אֶלָּא שִׁבְעִים חָסֵר אֶחָד, וְהִיא הִשְׁלִימָה אֶת הַמִּנְיָן (תנחומא):
מבן חדש ומעלה [NUMBER THE CHILDREN OF LEVI … EVERY MALE] FROM A MONTH OLD AND ONWARDS — As soon as it passed the age of a non-viable child (a full month was regarded as the utmost time such a child can live) it can be counted to come under the term "keeper of the holy charge". — R. Judah the son of R. Shalom said: It is quite the usual thing with this tribe to be included in a census from their very birth, for it is said, (Numbers XXVI 59) "[And the name of Amram's wife was Jochebed, the daughter of Levi], whom her mother bore to Levi in Egypt" — which is explained to mean that she bore her just as she entered the gates of the border-city of Egypt and yet she is counted among the seventy souls which came down with Jacob into Egypt (cf. Genesis 46:27 and Rashi thereon), because if you count their number (as set forth in Genesis 46:8—27) you will find that they were one short of seventy, and it was she whose name is not mentioned there who made up the number seventy (cf. Midrash Tanchuma, Bamidbar 16).
אבן עזראIbn Ezra
מבן חדש ומעלה. עד שוב המחבר' או על קרוב מהמקום הראשון זה אל זה והמשכיל יבין:
FROM A MONTH OLD AND UPWARD. Until the sun and moon are once again in conjunction,27If the child was born on the New Moon (rosh chodesh) (Rabbi Joseph Tov Elem). or until the moon returns to its approximate place of departure28If the child was born at any other time of the month. and its original position and its present place are near each other.29For when a child is not born on a New Moon, it is very difficult to visually determine when he is exactly a month old. The intelligent person will understand this.30That a complete lunar cycle has astrological significance.
אור החייםOr HaChaim
כל זכר מבן חודש וגו'. טעם מבן חודש, כפי זמן אשר באו המה תחתיהם שהם הבכורות, ולמה יתן הבכור פדיונו כיון שיש לו בן לוי במקומו, ואם תאמר למה אין הלוים פודים כמו כן מאז והלאה את הבכורות, ולא יצטרכו ישראל פדיון לבכוריהם, יש לומר כי אותם הלוים כבר נכנסו תחת הבכורות שהיו אז ואת בניהם הקים ה' תחת אבותיהם שהרי נתקדשו הם ובניהם עד עולם. ואולי כי לזה כפל ה' במאמרו במה שכתב בפסוק ואני הנה לקחתי את הלוים וגו' והיו לי הלוים פירוש הוחלטו הם ובני בניהם, מעתה אין לוי שיפדה בכור ישראל הבא אחר כן פטר רחם:
כל וכר מבן חודש ומעלה, every male above the age of one month. The reason the Levites were counted from the age of one month is that they replaced the firstborn who also were viable at the age of one month. The reason the firstborn had to ransom himself was that a Levite was going to take his place and he had to redeem himself from his former obligation, i.e. sanctity, an obligation which was due to his birth as a firstborn. You may well ask why the firstborn Levites nowadays do not have to redeem themselves. The reason is that the Levites who replaced the firstborn at that time had been appointed by G'd to replace the firstborn of all future generations. Their sanctity was of a permanent nature. Perhaps the Torah alludes to this with the repetition of the words in verse 12: הנה לקחתי את הלוים….והיו לי הלוים. "I have taken the Levites….and the Levites shall be Mine." The second word הלוים seemed redundant otherwise.

פסוק ג:טז · 3:16

Hebrew:

וַיִּפְקֹ֥ד אֹתָ֛ם מֹשֶׁ֖ה עַל־פִּ֣י יְהֹוָ֑ה כַּאֲשֶׁ֖ר צֻוָּֽה׃

English:

So Moses recorded them at the command of יהוה, as he was bidden.

Moshe carries out the count 'al pi Hashem' — at the literal mouth of Hashem. Rashi cites the famous midrash: Moshe protested, 'How can I enter every tent to count their infants?' Hashem replied, 'You do your part, and I will do Mine.' Moshe stood at each tent's entrance, the Shechinah preceded him, and a bat kol announced from inside, 'There are so-and-so many infants in this tent' — hence 'al pi Hashem,' by the very voice of Hashem.
רש״יRashi
על פי ה'. אָמַר מֹשֶׁה לִפְנֵי הַקָּבָּ"ה, הֵיאַךְ אֲנִי נִכְנָס לְתוֹךְ אָהֳלֵיהֶם לָדַעַת מִנְיַן יוֹנְקֵיהֶם? אָמַר לוֹ הַקָּבָּ"ה, עֲשֵׂה אַתָּה שֶׁלְּךְ וַאֲנִי אֶעֱשֶׂה שֶׁלִּי, הָלַךְ מֹשֶׁה וְעָמַד עַל פֶּתַח הָאֹהֶל וְהַשְּׁכִינָה מַקְדֶּמֶת לְפָנָיו, וּבַת קוֹל יוֹצְאָה מִן הָאֹהֶל וְאוֹמֶרֶת כָּךְ וָכָךְ תִּינוֹקוֹת יֵשׁ בְּאֹהֶל זֶה, לְכָךְ נֶאֱמַר עַל פִּי ה':
על פי ה׳ [AND MOSES NUMBERED THEM] ACCORDING TO THE WORD OF THE LORD — Moses said to the Holy One, blessed be He, "How can I enter their tents to ascertain the number of their babes?!" Thereupon the Holy One, blessed be He, replied to him, "You do your share and I will do Mine!' Moses accordingly went and stationed himself at the entrance of each tent, the Shechinah having gone there beforehand, and a divine voice issued from the tent, saying, "So-and-so many babes are in this tent". It is on this account that it states, "[and Moses numbered them] according to the word (by the mouth) of the Lord" (Numbers Rabbah 3 9).

פסוק ג:יז · 3:17

Hebrew:

וַיִּֽהְיוּ־אֵ֥לֶּה בְנֵֽי־לֵוִ֖י בִּשְׁמֹתָ֑ם גֵּרְשׁ֕וֹן וּקְהָ֖ת וּמְרָרִֽי׃

English:

These were the sons of Levi by name: Gershon, Kohath, and Merari.

The three Levite clans — Gershon, Kehat, and Merari — are named in birth order. Ibn Ezra notes that Gershon is listed first because he was the firstborn of Levi (a point that will become significant when assigning encampment positions). In Divrei Hayamim his name appears with a final mem (Gershom) rather than a nun, a common variation in early biblical names.
אבן עזראIbn Ezra
גרשון. כי הוא הבכור ובדברי הימים נמצא עם מ"ם תחת נו"ן:
GERSHON. For he was the first-born. In Chronicles the name is spelled with a mem31Gershom. in place of a nun (I Chron. 6:1).

פסוק ג:יח · 3:18

Hebrew:

וְאֵ֛לֶּה שְׁמ֥וֹת בְּֽנֵי־גֵרְשׁ֖וֹן לְמִשְׁפְּחֹתָ֑ם לִבְנִ֖י וְשִׁמְעִֽי׃

English:

These were the names of the sons of Gershon by clan: Libni and Shimei.


פסוק ג:יט · 3:19

Hebrew:

וּבְנֵ֥י קְהָ֖ת לְמִשְׁפְּחֹתָ֑ם עַמְרָ֣ם וְיִצְהָ֔ר חֶבְר֖וֹן וְעֻזִּיאֵֽל׃

English:

The sons of Kohath by clan: Amram and Izhar, Hebron and Uzziel.


פסוק ג:כ · 3:20

Hebrew:

וּבְנֵ֧י מְרָרִ֛י לְמִשְׁפְּחֹתָ֖ם מַחְלִ֣י וּמוּשִׁ֑י אֵ֥לֶּה הֵ֛ם מִשְׁפְּחֹ֥ת הַלֵּוִ֖י לְבֵ֥ית אֲבֹתָֽם׃

English:

The sons of Merari by clan: Mahli and Mushi. These were the clans of the Levites within their ancestral houses:


פסוק ג:כא · 3:21

Hebrew:

לְגֵ֣רְשׁ֔וֹן מִשְׁפַּ֙חַת֙ הַלִּבְנִ֔י וּמִשְׁפַּ֖חַת הַשִּׁמְעִ֑י אֵ֣לֶּה הֵ֔ם מִשְׁפְּחֹ֖ת הַגֵּרְשֻׁנִּֽי׃

English:

To Gershon belonged the clan of the Libnites and the clan of the Shimeites; those were the clans of the Gershonites.

The Gershonite clan is divided into two sub-families: the Livnites (descendants of Livni) and the Shim'ites (descendants of Shim'i). Rashi and Ibn Ezra both observe that this verse should be read as a header for the next one — these two sub-families together comprised the total Gershonite count that is then stated in verse 22 (7,500 males).
רש״יRashi
לגרשון משפחת הלבני. כְּלוֹמַר, לְגֵרְשׁוֹן הָיוּ הַפְּקוּדִים מִשְׁפַּחַת הַלִּבְנִי וּמִשְׁפַּחַת הַשִּׁמְעִי — פְּקוּדֵיהֶם כָּךְ וְכָךְ:
לגרשון משפחת הלבני OF GERSHON, THE FAMILY OF THE LIBNITES — that is to say: Of Gershon, those who were numbered were the family of the Libnites and the family of the Shimites; and the section concludes with the statement (v. 22) "those who were numbered of them were so-and-so many".
אבן עזראIbn Ezra
לגרשון משפחת הלבני. פירושו אלה שתי המשפחות מספרם כך:
OF GERSHON WAS THE FAMILY OF THE LIBNITES, AND THE FAMILY OF THE SHIMEITES. Its meaning is, these two families numbered the following amount.327,500. In other words, verses 21 and 22 form one unit.

פסוק ג:כב · 3:22

Hebrew:

פְּקֻדֵיהֶם֙ בְּמִסְפַּ֣ר כׇּל־זָכָ֔ר מִבֶּן־חֹ֖דֶשׁ וָמָ֑עְלָה פְּקֻ֣דֵיהֶ֔ם שִׁבְעַ֥ת אֲלָפִ֖ים וַחֲמֵ֥שׁ מֵאֽוֹת׃

English:

The recorded entries of all their males from the age of one month up, as recorded, came to 7,500.


פסוק ג:כג · 3:23

Hebrew:

מִשְׁפְּחֹ֖ת הַגֵּרְשֻׁנִּ֑י אַחֲרֵ֧י הַמִּשְׁכָּ֛ן יַחֲנ֖וּ יָֽמָּה׃

English:

The clans of the Gershonites were to camp behind the Tabernacle, to the west.

The Gershonite clan encamps behind (west of) the Mishkan. Ibn Ezra notes that 'acharei ha-Mishkan' (behind the Tabernacle) means 'achorei' — to its rear, the western side. He adds that the term 'yamah' (westward) derives from the Great Sea (the Mediterranean), which lies to the west of Eretz Yisrael — so 'sea-ward' came to mean 'westward'.
אבן עזראIbn Ezra
אחרי המשכן. כמו אחורי וכן אחור וקדם: ימה. בעבור שהוא הים הגדול הספרדי בארץ ישראל לפאת מערב:
BEHIND THE TABERNACLE. Achare (behind) means the same as achore (behind).33Achare literally means after. Thus achare ha-mishkan literally means after the tabernacle. Hence I.E.'s comment. Compare, achor va-kedem (behind and before) (Ps. 139:5).34We thus see that the word achor means behind, for kedem means front. WESTWARD. The term employed for westward is yamah because the great Spanish sea35The Mediterranean. The Hebrew word for sea is yam. lies west of the Land of Israel.

פסוק ג:כד · 3:24

Hebrew:

וּנְשִׂ֥יא בֵֽית־אָ֖ב לַגֵּרְשֻׁנִּ֑י אֶלְיָסָ֖ף בֶּן־לָאֵֽל׃

English:

The chieftain of the ancestral house of the Gershonites was Eliasaph son of Lael.


פסוק ג:כה · 3:25

Hebrew:

וּמִשְׁמֶ֤רֶת בְּנֵֽי־גֵרְשׁוֹן֙ בְּאֹ֣הֶל מוֹעֵ֔ד הַמִּשְׁכָּ֖ן וְהָאֹ֑הֶל מִכְסֵ֕הוּ וּמָסַ֕ךְ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃

English:

The duties of the Gershonites in the Tent of Meeting comprised: the tabernacle,*tabernacle Here (set in lower case) the lowest of the covers of the Tabernacle; cf. Exod. 26.1. the tent, its covering, and the screen for the entrance of the Tent of Meeting;

The Gershonites' duties involve the soft furnishings of the Mishkan. Rashi identifies each term: 'ha-Mishkan' refers to the ten lower linen curtains (which lay directly over the boards); 'ha-Ohel' refers to the eleven goat-hair curtains forming the roof; 'mikseihu' is the covering of dyed ram-skins and tachash-skins; and 'masakh petach Ohel Mo'ed' is the entrance veil. The Gershonites were thus the guardians of all the textile coverings — the layered roof of the Sanctuary.
רש״יRashi
המשכן. יְרִיעוֹת הַתַּחְתּוֹנוֹת: והאהל. יְרִיעוֹת עִזִּים הָעֲשׂוּיוֹת לְגַג: מכסהו. עוֹרוֹת אֵילִים וּתְחָשִׁים: ומסך פתח. הוּא הַוִּילוֹן:
המשכן THE DWELLING — i.e. the lower curtains (those which were spread immediately over the boards of the Tabernacle). והאהל AND THE TENT (the word has not its usual meaning of "tent"; cf. Rashi on Exodus 26:7—12) — i.e. the curtains of goats' hair that were made as a roofing (to cover the lower curtains). מכסהו THE COVERING THEREOF — the covering made of rams' skins and tachash skins (cf. Rashi on Exodus 35:11). ומסך פתח AND THE SCREEN FOR THE ENTRANCE — i.e. the Veil (cf. Rashi on Exodus 35:12).
אבן עזראIbn Ezra
המשכן. הם עשר יריעות: והאהל. עשתי עשרה יריעות: מכסהו. ומכסה מכסהו בכלל:
THE TABERNACLE. The reference is to the ten curtains.36See Ex. 26:1. THE TENT. The reference is to the eleven curtains.37See Ex. 26:7. THE COVERING THEREOF. The covering which covered the cover is included.38Ex. 26:14.

פסוק ג:כו · 3:26

Hebrew:

וְקַלְעֵ֣י הֶֽחָצֵ֗ר וְאֶת־מָסַךְ֙ פֶּ֣תַח הֶֽחָצֵ֔ר אֲשֶׁ֧ר עַל־הַמִּשְׁכָּ֛ן וְעַל־הַמִּזְבֵּ֖חַ סָבִ֑יב וְאֵת֙ מֵֽיתָרָ֔יו לְכֹ֖ל עֲבֹדָתֽוֹ׃ {ס}        

English:

the hangings of the enclosure, the screen for the entrance of the enclosure which surrounds the Tabernacle, the cords thereof, and the altar—all the service connected with these.

The Gershonite duties extend to the courtyard hangings (kal'ei he-chatzer), the screen at the courtyard entrance, and the ropes (meitarav) that secured the structure. Rashi qualifies a subtle point: the cords mentioned here belong to the Mishkan and Ohel coverings, not to the courtyard hangings (whose cords are listed separately in chapter 4). Ibn Ezra explains 'saviv' (round about) to mean that the courtyard was fully enclosed — no gap or breach in its perimeter.
רש״יRashi
ואת מיתריו. שֶׁל הַמִשְׁכָּן וְהָאֹהֶל, וְלֹא שֶׁל חָצֵר:
ואת מיתריו AND THE CORDS OF IT — This means: those of "the dwelling" (the lower curtains) and of "the tent" (the upper curtains), and not those of the enclosure (חצר) mentioned in this verse [although some of these are stated in Numbers 4:26 to be in charge of the Gershonites].
אבן עזראIbn Ezra
אשר על המשכן. שהוא בפנים החצר: ועל המזבח. שהוא חוץ למשכן: וטעם סביב. שאין שם מקום חסר כפרץ שאין שם מסך: לכל עבודתו. עוד אפרשנו:
WHICH IS BY THE TABERNACLE. Which is inside the court. AND BY THE ALTAR. Which is outside the tabernacle.39In contrast, the altar of incense was inside the tabernacle. [ROUND ABOUT.] Its meaning is that there was no place40In the hangings around the court. that was not enclosed; there was no opening that was uncovered. EVEN WHATSOEVER PERTAINETH TO THE SERVICE THEREOF. I will explain this later.41See I.E. on verse 31.

פסוק ג:כז · 3:27

Hebrew:

וְלִקְהָ֗ת מִשְׁפַּ֤חַת הַֽעַמְרָמִי֙ וּמִשְׁפַּ֣חַת הַיִּצְהָרִ֔י וּמִשְׁפַּ֙חַת֙ הַֽחֶבְרֹנִ֔י וּמִשְׁפַּ֖חַת הָעׇזִּֽיאֵלִ֑י אֵ֥לֶּה הֵ֖ם מִשְׁפְּחֹ֥ת הַקְּהָתִֽי׃

English:

To Kohath belonged the clan of the Amramites, the clan of the Izharites, the clan of the Hebronites, and the clan of the Uzzielites; those were the clans of the Kohathites.


פסוק ג:כח · 3:28

Hebrew:

בְּמִסְפַּר֙ כׇּל־זָכָ֔ר מִבֶּן־חֹ֖דֶשׁ וָמָ֑עְלָה שְׁמֹנַ֤ת אֲלָפִים֙ וְשֵׁ֣שׁ מֵא֔וֹת שֹׁמְרֵ֖י מִשְׁמֶ֥רֶת הַקֹּֽדֶשׁ׃

English:

All the listed males from the age of one month up came to 8,600, attending to the duties of the sanctuary.

The Kehatites number 8,600 males from one month and up, and are designated 'shomrei mishmeret ha-kodesh' — keepers of the charge of the Holy. Ibn Ezra explains that 'ha-kodesh' (the Holy) refers specifically to the Aron, which is called 'the Holy' in contrast to the rest of the Mishkan. This anticipates the next verse's listing of the Kehatites' specific charges — the most sacred objects of all.
אבן עזראIbn Ezra
משמרת הקדש. הוא הארון ונקרא קדש כנגד המשכן כאשר פירשתי:
KEEPERS OF THE CHARGE OF THE HOLY.42Hebrew, ha-kodesh. J.P.S. renders it as the sanctuary. The reference is to the ark. The ark, as I have previously explained,43See I.E. on Lev. 6:23. is referred to as the holy, in contrast to the tabernacle.

פסוק ג:כט · 3:29

Hebrew:

מִשְׁפְּחֹ֥ת בְּנֵי־קְהָ֖ת יַחֲנ֑וּ עַ֛ל יֶ֥רֶךְ הַמִּשְׁכָּ֖ן תֵּימָֽנָה׃

English:

The clans of the Kohathites were to camp along the south side of the Tabernacle.

The Kehatites encamp on the south side of the Mishkan. Rashi observes a striking neighborly consequence: the tribal banner of Reuven was also encamped on the south, making the Kehatites and the Reubenites neighbors — 'woe to the wicked, woe to his neighbor' — which is why Datan, Aviram, and 250 Reubenites were drawn into Korach's rebellion (Korach himself being a Kehatite). Ibn Ezra adds the principle: Kehat earned the south (the right-hand side, when facing east), the most prestigious of the three sides, because he was the most distinguished of Levi's sons — ancestor of the priesthood through Aharon.
רש״יRashi
משפחת בני קהת יחנו … תימנה. וּסְמוּכִין לָהֶם דֶּגֶל רְאוּבֵן הַחוֹנִים תֵּימָנָה — אוֹי לָרָשָׁע אוֹי לִשְׁכֵנוֹ, לְכָךְ לָקוּ מֵהֶם דָּתָן וַאֲבִירָם וּמָאתַיִם וַחֲמִשִּׁים אִישׁ עִם קֹרַח וַעֲדָתוֹ, שֶׁנִּמְשְׁכוּ עִמָּהֶם בְּמַחֲלָקְתָּם (תנחומא):
משפחת בני קהת יוחנו … תימנה THE FAMILY OF THE SONS OF KOHATH SHALL ENCAMP … SOUTHWARD — and next to them was the division of Reuben who, too, were encamped in the South (cf. Numbers 2:10) — "Woe to the wicked, woe to his neighbour!" It was on this account (on account of the friendship caused by this proximity) that some of them (the Reubenites) — Dathan and Abiram and 250 men (who were also mostly Reubenites, cf. Rashi on Numbers 16:1) — were punished together with Korah and his congregation, (cf. Numbers 16:32 ff.), because they were dragged into the quarrel with them (cf. Midrash Tanchuma, Vayera 12).
אבן עזראIbn Ezra
תימנה. ובעבור שבני קהת נכבדים מכל בני לוי הושם קהת בימין כי הוא נכבד מהשמאל ומהאחור ואין אחר מזרח נכבד ממנו ובעבור שהיה גרשון בכור לוי יש לו מעלה גדולה על מררי כי הוא נושא את הקדש כנגד משא מררי על כן חנה גרשון במערב כמו דגל אפרים ומררי בצפון כדגל דן שהוא בכור השפחה והנה הקהתים מצד דגל ראובן על כן התחבר קרח עם דתן ואבירם ועוד אפרשנו:
SOUTHWARD. Kohath was placed at the right44The south when one faces east. because he was the most important of all the sons of Levi, and the right is more important than the left45The north when one faces east. or the back.46The west. There is no side, with the exception of the east,47Where Moses and Aaron encamped. more important. Gershon had an advantage over Merari, for Gershon was the first-born of Levi. Hence he carried that which was holy,48Gershon carried the covering of the tabernacle, the tent of meeting, its covering, and the covering of tachash that is above it. See Num. 4:25. in contrast to what Merari carried.49For the burden of Merari, see verse 36. Gershon50The first-born of Levi. therefore camped on the west,51Verse 23. like the standard of Ephraim.52The first-born of Joseph. Thus the two first-born camped together. Merari camped on the north53Verse 35. like Dan,54Num. 2:25. who was the son of the handmaid. Now the Kohathites camped next to the banner of Reuben. Korah55A Kohathite. therefore joined with Dathan and Abiram.56See Num. 16:1. I will explain this later.

פסוק ג:ל · 3:30

Hebrew:

וּנְשִׂ֥יא בֵֽית־אָ֖ב לְמִשְׁפְּחֹ֣ת הַקְּהָתִ֑י אֱלִיצָפָ֖ן בֶּן־עֻזִּיאֵֽל׃

English:

The chieftain of the ancestral house of the Kohathite clans was Elizaphan son of Uzziel.


פסוק ג:לא · 3:31

Hebrew:

וּמִשְׁמַרְתָּ֗ם הָאָרֹ֤ן וְהַשֻּׁלְחָן֙ וְהַמְּנֹרָ֣ה וְהַֽמִּזְבְּחֹ֔ת וּכְלֵ֣י הַקֹּ֔דֶשׁ אֲשֶׁ֥ר יְשָׁרְת֖וּ בָּהֶ֑ם וְהַ֨מָּסָ֔ךְ וְכֹ֖ל עֲבֹדָתֽוֹ׃

English:

Their duties comprised: the ark, the table, the lampstand, the altars, and the sacred utensils that were used with them, and the screen*screen I.e., the screening curtain; cf. 4.5. —all the service connected with these.

The Kehatite charge is the holiest of all: the Aron, the Shulchan, the Menorah, the two altars (the golden inner mizbe'ach for ketoret and the bronze outer mizbe'ach for korbanot), and the sacred utensils. Rashi identifies 'ha-masakh' here as the Parochet — the inner curtain separating the Kodesh from the Kodesh ha-Kodashim — which is also called 'parochet ha-masakh' in Shemot 40:21. Ibn Ezra disputes this and identifies the masakh as the entrance-screen of the Ohel Mo'ed; Rashi's reading better fits the pattern that the Kehatites handle interior sacred items while the Gershonites handle the outer screens.
רש״יRashi
והמסך. הִיא הַפָּרֹכֶת, שֶׁאַף הִיא קְרוּיָה פָּרֹכֶת הַמָּסָךְ:
והמסך AND THE SCREEN — i.e. the Partition Veil, for it, too, (cf. Rashi on v. 25) is called מסך in the phrase (Exodus 40:21): פרכת המסך.
אבן עזראIbn Ezra
והמזבחות. שניהם: וכלי הקדש אשר ישרתו בהם. הם כלי המנורה והשלחן והמזבחות ורבים השתבשו בפירוש והמסך וכל עבודתו והאמת ברורה שהוא מסך פתח אהל מועד: וכל עבודתו מיתריו:
AND THE ALTARS. Both of them.57See I.E. on Num. 16:24. AND THE VESSELS OF THE SANCTUARY WHEREWITH THE PRIESTS MINISTER. The reference is to the vessels of the menorah, the table, and the altars. Many erred in explaining the meaning of and the screen,58They apparently identified the screen with the screen that hung in front of the Holy of Holies (Ex. 40:21). See Rashi on this verse. and all that pertaineth to the service thereof. It is clearly true that the reference is to the screen of the door of the tent of meeting. AND ALL THAT PERTAINETH TO THE SERVICE THEREOF. Its cords.

פסוק ג:לב · 3:32

Hebrew:

וּנְשִׂיא֙ נְשִׂיאֵ֣י הַלֵּוִ֔י אֶלְעָזָ֖ר בֶּן־אַהֲרֹ֣ן הַכֹּהֵ֑ן פְּקֻדַּ֕ת שֹׁמְרֵ֖י מִשְׁמֶ֥רֶת הַקֹּֽדֶשׁ׃

English:

The head chieftain of the Levites was Eleazar son of Aaron the priest, in charge of those attending to the duties of the sanctuary.

Elazar ben Aharon is appointed 'nesi nesi'ei ha-Levi' — chief of the chieftains of the Levi'im — the supervisor over all three clan-leaders. Rashi explains his authority: the appointment of every Levite to his post passed through him. Ibn Ezra parses the verse syntactically: Elazar's role was specifically the oversight of those who guard the sanctuary (the Kehatites with their sacred charge), uniting the priestly authority with the Levitical service.
רש״יRashi
ונשיא נשיאי הלוי. מְמֻנֶּה עַל כֻּלָּם, וְעַל מַה הִיא נְשִׂיאוּתוֹ — פקדת שמרי משמרת — עַל יָדוֹ הִיא פְּקֻדַּת כֻּלָּם:
ונשיא נשיאי הלוי AND [ELAZAR THE SON OF AARON THE PRIEST WAS] THE PRINCE OVER THE PRINCES OF THE LEVITES — i.e. he was appointed over all of them. And in regard to what was his overship? פקדת שמרי משמרת THE OVERSIGHT OF THEM THAT KEEP THE CHARGE [OF THE SANCTUARY] — i.e. by him was the appointment of all of these.
אבן עזראIbn Ezra
ונשיא נשיאי הלוי. שהם שלשה גם מלת נשיאי הלוי מושכת עצמה ואחרת עמה כמו לא רבים יחכמו וכן הוא נשיאי פקודת שומרי משמרת הקודש והטעם כי אלו שלשה פקידים על השומרים שהם הלוים:
PRINCE OF THE PRINCES OF THE LEVITES. There were three princes of Levi.59See verses 24, 30, and 35. The term nesi'e (princes) in the phrase nesi'e ha-levi (princes of Levi) applies to the word levi and also to another word.60It also applies to the word pekudat (having the oversight of) in the second part of our verse. It is like the word lo (not) in It is not the great that are wise (Job 32:9).61The second part of Job 32:9 literally reads, and the aged discern judgment. According to I.E. the word lo is carried over to the second half of the sentence, which is to interpreted, and the aged do not (lo) discern judgment. The second part of our verse is to be interpreted as if written the princes having the oversight of them that keep the charge of the sanctuary.62I.E. interprets our verse as if written, Eleazar the son of Aaron the priest being prince of the princes of the Levites, the princes having the oversight of them that keep the charge of the sanctuary. Its meaning is that these three princes had oversight over the keepers of the charge of the sanctuary, who were Levites.

פסוק ג:לג · 3:33

Hebrew:

לִמְרָרִ֕י מִשְׁפַּ֙חַת֙ הַמַּחְלִ֔י וּמִשְׁפַּ֖חַת הַמּוּשִׁ֑י אֵ֥לֶּה הֵ֖ם מִשְׁפְּחֹ֥ת מְרָרִֽי׃

English:

To Merari belonged the clan of the Mahlites and the clan of the Mushites; those were the clans of Merari.


פסוק ג:לד · 3:34

Hebrew:

וּפְקֻדֵיהֶם֙ בְּמִסְפַּ֣ר כׇּל־זָכָ֔ר מִבֶּן־חֹ֖דֶשׁ וָמָ֑עְלָה שֵׁ֥שֶׁת אֲלָפִ֖ים וּמָאתָֽיִם׃

English:

The recorded entries of all their males from the age of one month up came to 6,200.


פסוק ג:לה · 3:35

Hebrew:

וּנְשִׂ֤יא בֵֽית־אָב֙ לְמִשְׁפְּחֹ֣ת מְרָרִ֔י צוּרִיאֵ֖ל בֶּן־אֲבִיחָ֑יִל עַ֣ל יֶ֧רֶךְ הַמִּשְׁכָּ֛ן יַחֲנ֖וּ צָפֹֽנָה׃

English:

The chieftain of the ancestral house of the clans of Merari was Zuriel son of Abihail. They were to camp along the north side of the Tabernacle.

Tzuriel ben Avichayil is named as the Merarite chieftain, and his clan is assigned to encamp on the north side of the Mishkan — completing the four-sided Levitical ring (with Moshe and the priests on the east, Kehat on the south, Gershon on the west). Ibn Ezra offers an etymological suggestion that 'tzafonah' (northward) is related to 'tzafanta' (laid up, hidden), since the north was understood as the side from which the substantive elements of life are drawn.
אבן עזראIbn Ezra
ויתכן היות צפונה. מגזרת צפנת ליראיך וצפון לצדיק כי אין בנגב שום דבר:
NORTHWARD. It is possible that the word tzafonah (northward) is derived from the word tzafanta (laid up) in Thou hast laid up for them that fear Thee (Ps. 31:20) and from the word tzafon (laid up) in laid up for the righteous (Prov. 13:22). The north is so called because there is nothing in the south.63I.E. apparently believed that no one lives south of the equator, for the temperature there is too hot. It is only in the north where the necessary elements to sustain life are found. See I.E. on Gen. 12:9 (Vol. 1, p. 153).

פסוק ג:לו · 3:36

Hebrew:

וּפְקֻדַּ֣ת מִשְׁמֶ֘רֶת֮ בְּנֵ֣י מְרָרִי֒ קַרְשֵׁי֙ הַמִּשְׁכָּ֔ן וּבְרִיחָ֖יו וְעַמֻּדָ֣יו וַאֲדָנָ֑יו וְכׇ֨ל־כֵּלָ֔יו וְכֹ֖ל עֲבֹדָתֽוֹ׃

English:

The assigned duties of the Merarites comprised: the planks of the Tabernacle, its bars, posts, and sockets, and all its furnishings—all the service connected with these;


פסוק ג:לז · 3:37

Hebrew:

וְעַמֻּדֵ֧י הֶחָצֵ֛ר סָבִ֖יב וְאַדְנֵיהֶ֑ם וִיתֵדֹתָ֖ם וּמֵֽיתְרֵיהֶֽם׃

English:

also the posts around the enclosure and their sockets, pegs, and cords.


פסוק ג:לח · 3:38

Hebrew:

וְהַחֹנִ֣ים לִפְנֵ֣י הַמִּשְׁכָּ֡ן קֵ֣דְמָה לִפְנֵי֩ אֹֽהֶל־מוֹעֵ֨ד ׀ מִזְרָ֜חָה מֹשֶׁ֣ה ׀ וְאַהֲרֹ֣ן וּבָנָ֗יו שֹֽׁמְרִים֙ מִשְׁמֶ֣רֶת הַמִּקְדָּ֔שׁ לְמִשְׁמֶ֖רֶת בְּנֵ֣י יִשְׂרָאֵ֑ל וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת׃

English:

Those who were to camp before the Tabernacle, in front—before the Tent of Meeting, on the east—were Moses and Aaron and his sons, attending to the duties of the sanctuary, as a duty on behalf of the Israelites; and any outsider who encroached was to be put to death.

Moshe, Aharon, and Aharon's sons encamp on the east — the most prestigious side, directly before the entrance of the Ohel Mo'ed. Rashi notes the converse of the Korach pattern: adjacent to Moshe's eastern position was the camp of Yehudah, with Yissachar and Zevulun nearby — 'well to the righteous, well to his neighbor!' Their proximity to Moshe (who toiled in Torah) caused them to become Torah giants: Yehudah is called 'mechokeki' (my lawgiver), Yissachar produced two hundred Sanhedrin-heads, and Zevulun produced scribes. The verse closes with the warning that 'ha-zar ha-karev yumat' — any non-Levite who encroaches on the sacred service dies.
רש״יRashi
משה ואהרן ובניו. וּסְמוּכִין לָהֶם דֶּגֶל מַחֲנֵה יְהוּדָה, וְהַחוֹנִים עָלָיו יִשָּׂשכָר וּזְבוּלֻן — טוֹב לַצַּדִיק טוֹב לִשְׁכֵנוֹ, לְפִי שֶׁהָיוּ שְׁכֵנָיו שֶׁל מֹשֶׁה שֶׁהָיָה עוֹסֵק בַּתּוֹרָה, נַעֲשׂוּ גְדוֹלִים בַּתּוֹרָה, שֶׁנֶּאֱמַר "יְהוּדָה מְחֹקְקִי" (תהלים ס, ט), "וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה וְגוֹ' מָאתַיִם" (דהי"א י"ב) — רָאשֵׁי סַנְהֶדְרָאוֹת, "וּמִזְּבוּלֻן מֹשְׁכִים בְּשֵׁבֶט סֹפֵר" (שופטים ה, יד) (תנחומא):
משה ואהרן ובניו [BUT THOSE THAT ENCAMP BEFORE THE DWELLING … SHALL BE] MOSES, AND AARON AND HIS SONS — and adjacent to him was the standard of the camp of Judah, and next to the latter were encamped Issachar and Zebulun — "Well is it with the righteous, well with his neighbour!" Because they (the sons of Judah, Issachar and Zebulun) were the neighbours of Moses who occupied himself with the Torah, they themselves became eminent scholars in the Law, as it is said, (Psalms 60:9) "Judah is my lawgiver"; (I Chronicles 12:32) "and of the children of Issachar which were men that had understanding of the times to know what Israel had to do [the heads of them were two hundred]" — i.e., two hundred heads of the Sanhedrin; and (Judges 5:14) "and out of Zebulun came those that handle the pen of the writer" (Midrash Tanchuma, Bamidbar 12).
אבן עזראIbn Ezra
קדמה מזרחה. הוא מזרחה שמש במקום התחברות העגלות והנה במזרח אהל משה ואהל אהרן ואהל בניו ובני בניו וכל ביתם: והזר הקרב. אל מקום הקדש והנה כל הלוים סביבות המשכן לשמור אותו:
EASTWARD…TOWARD THE SUNRISING. Mizrachah means toward the sunrising. It refers to the place where the circles64Hebrew, agalot (wagons). Vat. Ebr. 38 reads, agulot (circles). It isn't clear what I.E. is referring to. Meijler suggests that the reference is to where the heaven and earth appear to touch, i.e., the horizon. For other interpretations, see Weiser and Krinsky. come together. Observe, the tent of Moses, the tent of Aaron, and the tent of his children and his children's children and all their entire households were in the east.65The east is the most important side. See I.E. on verse 47. AND THE COMMON MAN THAT DREW NIGH. To the holy place.66Not to the camp of Moses and Aaron. Note, all the Levites camped around the tabernacle in order to guard it.

פסוק ג:לט · 3:39

Hebrew:

כׇּל־פְּקוּדֵ֨י הַלְוִיִּ֜ם אֲשֶׁר֩ פָּקַ֨ד מֹשֶׁ֧ה וְׄאַׄהֲׄרֹ֛ׄןׄ עַל־פִּ֥י יְהֹוָ֖ה לְמִשְׁפְּחֹתָ֑ם כׇּל־זָכָר֙ מִבֶּן־חֹ֣דֶשׁ וָמַ֔עְלָה שְׁנַ֥יִם וְעֶשְׂרִ֖ים אָֽלֶף׃ {ס}        

English:

All the Levites who were recorded, whom at יהוה’s command Moses and Aaron recorded by their clans, all the males from the age of one month up, came to 22,000.

The grand total of Levi'im is given as 22,000 — but the famous arithmetical puzzle immediately arises: the three sub-totals (7,500 + 8,600 + 6,200) sum to 22,300, not 22,000. Rashi cites the Gemara in Bechorot 5a: those 300 'extras' were themselves firstborn Levi'im, and a firstborn cannot redeem another firstborn — he must redeem himself first. This precisely explains why 273 firstborn Israelites in the next aliyah cannot find Levite-substitutes and must pay the five-shekel pidyon. Rashi also notes the dots above the word 'Aharon' in the verse, indicating that Aharon himself was not counted among the Levi'im. Or HaChaim, citing Ramban, addresses a deeper puzzle: why are the Levi'im so few in number compared to the other tribes? He suggests that the Levi'im — not enslaved like their brethren — followed Amram's example and largely refrained from procreation during Pharaoh's decree, lest they bring children into the world only to be drowned.
רש״יRashi
אשר פקד משה ואהרן. נָקוּד עַל וְאַהֲרֹן, לוֹמַר שֶׁלֹּא הָיָה בְּמִנְיַן הַלְוִיִּם (בכורות ד'): שנים ועשרים אלף. וּבִפְרָטָן אַתָּה מוֹצֵא שְׁלֹשׁ מֵאוֹת יְתֵרִים — בְּנֵי גֵּרְשׁוֹן שִׁבְעַת אֲלָפִים וַחֲמֵשׁ מֵאוֹת, בְּנֵי קְהָת שְׁמוֹנַת אֲלָפִים וְשֵׁשׁ מֵאוֹת, בְּנֵי מְרָרִי שֵׁשֶׁת אֲלָפִים וּמָאתָיִם; וְלָמָּה לֹא כְלָלָן עִם הַשְּׁאָר וְיִפְדּוּ אֶת הַבְּכוֹרוֹת וְלֹא יִהְיוּ זְקוּקִים הַשְּׁלֹשָׁה וְשִׁבְעִים וּמָאתַיִם בְּכוֹרוֹת הָעוֹדְפִים עַל הַמִּנְיָן לְפִדְיוֹן? אָמְרוּ רַבּוֹתֵינוּ בְמַסֶּכֶת בְּכוֹרוֹת (דף ה'), אוֹתָן שְׁלֹשׁ מֵאוֹת לְוִיִּם בְּכוֹרוֹת הָיוּ, וְדַיָּם שֶׁיַּפְקִיעוּ עַצְמָם מִן הַפִּדְיוֹן:
אשר פקד משה ואהרן [ALL THAT WERE NUMBERED OF THE LEVITES] WHOM MOSES AND AARON NUMBERED — There are dots on the word Aaron to indicate that he was not among the number of the Levites (Bekhorot 4a; Sifrei Bamidbar 69:2 on Numbers 9:10). שנים ועשרים אלף [ALL THE MALES FROM A MONTH OLD AND UPWARDS WERE] TWENTY AND TWO THOUSAND — But in the enumeration of them given above you will find three hundred more — the sons of Gershon 7500 (v. 22). the sons of Kohath 8600 (v. 28), the sons of Merari 6200 (v. 34), making 22,300! Why, then, did Scripture not include them in the sum total together with the others, when they, too, might have redeemed the firstborn of the Israelites (i.e., when each of the 300 might also have served the purpose of replacing a firstborn Israelite, as did the other 22,000; cf. v. 41), and thus the 273 firstborn Israelites who were in excess of the sum total of the Levites as given by Scripture, (the sum total of the firstborn having been 22,273, whilst the Levites, as summed up by Scripture, were only 22,000) would not have required redemption at all (cf. vv. 46—48)!? To this our Rabbis gave the reply in Treatise Bekhorot 5a: those three hundred Levites in question were themselves firstborn, and it was quite sufficient for them to do one thing — that they should free themselves from the necessity of ransom.
אבן עזראIbn Ezra
שנים ועשרים אלף. מכלל וכשאתה מחבר הפרטים תמצא שיותירו שלש מאות ויש אומרים כי הכתוב אחז דרך קצרה להזכיר האלפים ועזב המאות וזה לא יתכן בעבור מספר העודפים שהם פחותים משלש מאות והאמת דברי הקבלה אין בכור מפקיע בכור ויהיה פירוש הפסוק כל פקודי הלוים חוץ מהבכורים. ויהודה הפרסי דקדק להביא ראיה מהמספר כי בכורי הלוים הם חלק משלשה ושבעים מלוים וכשאתה לוקח במספר הזה מפקודי ישראל ואחר כן תקח כמספר פקודי הלוים הבאים לצבא כנגד פקודי הלוים מבן חדש יהיו קרובים ולא אמר כלום כי ישראל נפקדו מבן עשרים שנה ואין קצב אחרת והלוים נפקדו מבן שלשים ועד בן חמישים ויש ביניהם הפרש גדול רק נסמוך על דברי הקבלה:
WERE TWENTY AND TWO THOUSAND. In all. When you add up the figures you will find that they come to three hundred above the figure given in Scripture.677,500 Gershonites (v. 22), 8,600 Kohathites (v. 28), 6,200 Merarites (v. 34). This comes to 22,300. Some say that Scripture is being brief and mentions only the thousands and neglects the hundreds.68In other words, 22,000 is a round number. However, this cannot be the case. Scripture mentions less than three hundred over and above a round number.69In listing the first-born, Scripture gives their number as 22,273 (v. 43). We thus see that Scripture does not employ round numbers in our chapter. The truth is in accordance with tradition which states that a first-born does not free a first-born.70See Bekhorot 4a. In other words, there were 300 first-born who were Levites. These 300 did not free Israelites from the necessity of redemption, because they had to free themselves. The meaning of our verse thus is, all that were numbered of the Levites with the exception of the first-born [were twenty and two thousand]. Judah the Persian71An early Karaite scholar. See I.E. on Ex. 12:2 (Vol. 2, p. 203). calculated to prove, from the number that the first-born of the Levites were one seventy-third of the Levites.7222,000 divided by 300 comes to 73 and a fraction. He went on to say that if you divide the number of Israelites73There were 603,550 Israelites (2:32). by seventy-three,74The result of which is 8,267. and take the number of Levites who came to serve in the tabernacle758,580 (Num. 4:8). rather than the number of Levites age one month and above,76Of whom there were 22,273. then the number will be close.77If we deduct the 300 uncounted Levites from the number of Levites who served in the tabernacle (8,580), we get 8,280. This is a number close to the 8,267. We thus see that 300 Levites were uncounted in order to provide a relationship between the Levites who served in the tabernacle and one seventy-third of the Israelites (Weiser). However, all this is nothing. The Israelites were counted from twenty and above. No other fixed unit was used.78There was no other age limitation. However, the Levites were counted from twenty to fifty. There is a large difference between them.79We cannot draw any conclusion from the number of Israelites and the number of Levites given by Scripture, for they apply to different age groups. We will rely only on tradition.80That the 300 were first-born. We cannot prove that this was the case from Scripture itself.
אור החייםOr HaChaim
כל פקודי הלוים וגו'. רמב"ן ז"ל תמה בדבר שיש לתמוה בו, כי הלוים הן הנה ידידי ה' וקרוביו ואשר לא חטאו בעגל ולא נגפו ולא הורגו ולא הושקו ואיך נתמעטו כל כך מכל השבטים שאינם מגיעים במספרם מבן חודש לחצי שבט הקטן שבישראל, ולכשתעמוד על מספרם מבן כ' לא יגיע לשליש ולרביע, וראיתי שיישב בשני דרכים, האחד הוא לצד שהריבוי בא מצד העינוי דכתיב (שמות א׳:י״ב) וכאשר יענו אותו כן ירבה וגו', ודרך ב' מטעם כעסו של יעקב אביגו עליו השלום. ובעיני טעם הב' רחוק, כי לא נמצא רושם המעטת הזרע בכעס אביהם עליו השלום, ועוד תמצא במספר הבא בדברי הימים (א' כ"ג) היו הלוים שמנה ושלשים אלף מבן שלשים שנה עד בן חמשים שנה, ובמספרם בפרשת נשא באו לכלל חשבון שמונת אלפים וה' מאות ושמנים נמצאו שהוסיפו ד' חלקים בקירוב על מספר זה, ובמספר בני ישראל הבא שם לא באו לכפל מספר האמור כאן, ובאומד מספר זה לכשיהיו נמנים מבן כ' עד בן מאה ומעלה כדרך שנמנים ישראל יכול להיות מספרם כגדול שבטי ישראל ומעלה ואיה כעם אביהם: וטעם הא' של העינוי הוא טעם נכון אבל לא יוצדק לפי מאמר חז"ל (ב"ר פ ע"ט) שאמרו לא מת יעקב עד שהגיעו ישראל לכלל מספר ס' ריבוא, ובהכרח ליישב הכתובים לפי דבריהם ז"ל כי אומרו כן ירבה פירוש כמו כן בשיעור הראשון ירבה ולא היה מתמעט הגם שהיו הורגים מהם ומענים אותם היה כח בישראל לפרות ולרבות כמשפט הראשון למלאות החסר, ומה שאמר הכתוב (שמות שם) ובני ישראל פרו וגו' ויקוצו מפני וגו', לצד כי בימי יעקב היו קטני קטנים ולא היו עושים רושם בעיר וכשגדלו עשו פירסום, ומעתה הריבוי היה קודם העינוי ולמה לא יהיה כן לשבט לוי, ואין לומר שהיו כמו כן רבים כשאר השבטים בעת פטירת אביהם ונתמעטו אחר כך ולצד שלא היה בהם העינוי לא חזרו להתרבות, כי גם על זה דן אנכי למה יתמעטו מברכה ראשונה, ורז"ל אמרו (במד"ר פ"ה) שהיה הארון מכלה בהם, זה היה אחר מינוי עבודת הלוים: והנכון בעיני הוא כי שבט לוי מעשה אחד להם כמעשה עמרם אשר שלח את אשתו בשביל גזירת הבן הילוד, והטעם לצד שהיו מעונגים ולא נשתעבדו לא נמס לבבם כל כך לראות נטעיהם מושלכים ביאור כמעשה איש ישראל אשר מצד השעבוד ועול העבודה הוזל והוקל בעיניהם ובלבם לראות ילדיהם מושלכים ביאור, גם שהיו מזלזלים בעצמן לילד ולעזוב בשדות ובמחילות הארץ אשר אין אדם נכבד שנפשו מכובדת עליו כשבט לוי עושה כן, וזה לך האות כי עמרם שלח את אשתו, ולא הוצרך הכתוב להודיע את הדבר שגם בעמרם לא הגיד הכתוב הענין אלא מהשכלת הענין נודע, וללמד על כל שבטו יצא, וזו היא סיבת מיעוטם כי אם אין גדיים אין תיישים, והגם שמצינו שעמרם החזיר גרושתו, אין ללמוד ממנו שכולם החזירו כי הוא זה אשר בא אליו הדבר בנבואה כמאמר חז"ל באגדה (שמו"ר פ"א סוטה יב) ובדברי הזוהר הקדוש (ח"ב יא:) בפסוק וילך איש וגו', וכמו שאמרו ג"כ (שמו"ר פ"א) בפסוק ותתצב אחותו וגו' שהלכה לראות מה יהיה בנבואתה. ואם תאמר למה שבט בן תורה יעשה מיעוט פריה ורביה, אולי שדנו בה למען לא ניגע לריק ולא נלד לבהלה, וכיוצא בזה מצינו שאמרו (תענית יא.) שאסור לשמש מטתו בשנת רעבון הגם שיש מניעת פריה ורביה, ודנו כמו כן לצד כלוי הבנים הזכרים נמנעו כל עיקר, ומעתה אדרבא עשה ה' עמהם נם שנשארו מהם מספר זה, ולזה אחר זמן שהיו עסוקים גם הם בפריה ורביה פרו וישרצו וגו' יותר משאר השבטים:
כל פקודי הלוים, all the Levites who were numbered, etc. Nachmanides wonders at the small number of Levites seeing that we are dealing with a tribe who had proved loyal to G'd during the episode of the golden calf and had not sustained losses in their number at that time. Moreover, they were beloved of G'd already while in Egypt. How is it that their number was so small? Although they were counted from the age of one month, as opposed to the other tribes who were counted only from the age of twenty and over, the number of Levites was smaller than the numerically least populous tribe? Nachmanides provides two possible answers. 1) Seeing the phenomenal increase in the population of the Jews in Egypt was due to the cruel oppression of the Israelites by the Egyptians (Exodus 1,12), this blessing did not extend to the Levites who did not have to perform slave labour in Egypt. 2) Jacob's anger at his son Levi. I believe that the second reason cited by Nachmanides is quite difficult to accept. We do not find any source for assuming that the anger of a father caused lack of fertility in his sons. Besides, when you examine Chronicles I 23,3, you will find that the Levites between the ages of thirty and fifty who were numbered at that time (near the end of David's life) comprised 38,000. When we compare this number with the number given in Parshat Nasso, i.e. some 8,500, we certainly do not notice any lack of fertility on the part of that tribe. This means that during the approximately 480 years between our count and the count in Chronicles the Levites increased four-fold. When you compare the numbers given for the other tribes in Israel at that time when they were counted in Chronicles you will find that the other tribes had only doubled in number since being counted by Moses in the desert. In view of this, it is difficult to see how Jacob's anger at his son Levi impeded the development of his descendants. The first reason Nachmanides cites why the Levites increased far less during their stay in Egypt is correct and is supported by Bereshit Rabbah 79,1 according to which Jacob did not die until his descendants numbered 600.000. In order to reconcile the various verses in the Torah quoting numbers, it is necessary to understand the word כן in Exodus 1,12 as telling us that the Israelites who had first decreased in numbers after Jacob's death increased again after Pharaoh's attempt to reduce their numbers by the various measures described in the Torah. As to the statement in Exodus 1,7 about the Israelites being fruitful and multiplying exceedingly until the land appeared full of them, we must interpret that whereas during Jacob's lifetime the Israelites were not prominent in Egypt though numerous, after his death they became more and more visible so that the Egyptians were revolted by this phenomenon. If the original increase in the Jewish population included the tribe of Levi in full measure, why did they not increase the second time in similar measure? The answer is that Pharaoh's harsh decrees did not apply to them so that G'd did not need to compensate them for their suffering. Our sages in Bamidbar Rabbah 5,1 describe that the Levites suffered numerous deaths in connection with carrying the Holy Ark. This occurred however, only after the Levites had already been appointed, i.e. after the count described here. I believe the simplest explanation for the relative small number of Levites is the fact that they copied the example of their leader Amram who had divorced his wife when the decree to drown the male babies was published. The Levites, precisely because they were not subjected to hard physical labour and all kinds of abuse, remained very sensitive so that they were not prepared to sire children only to have them drowned at birth. They therefore remained largely celibate after having produced a minimum number of children. Their fellow Israelites who were subjected daily to all kinds of cruel experiences had lost some of their erstwhile sensitivity so that the prospect of some of their children facing death at birth did not concern them quite as much as it did the Levites. As a result, they practiced the commandment of being fruitful without restraint giving G'd the opportunity to reward them with large families. Their wives did not mind giving birth in the fields, something which more civilised people would not do. The Torah did not spell all this out in detail; it mentioned what Amram had done only because he reversed himself when his daughter accused him of being worse than Pharaoh who wanted to kill only the males. The fact that Amram remarried his wife does not mean that the other Levites followed his example. As a result they had a far smaller base from which an increase in their numbers could result. We are all familiar with the comment in Sotah 12 about Miriam's having watched anxiously when Moses was in a basket in the bulrushes to see if her prophecy that Moses would become the redeemer of Israel showed signs of becoming true. As to the question why a G'd-fearing tribe such the Levites largely ignored the most basic of G'd's commandments namely to be fruitful and to multiply, they may have applied to themselves the verse in Isaiah 65,23: "in order that they may not labour in vain and give birth to confusion." We find in Taanit 11 that in years of famine one may not sleep with one's wife in order not to fulfil the commandment of being fruitful when circumstances are such that suffering of existing human beings would be further increased. The Levites applied this kind of reasoning when considering the fate in store for their male children. Later on when they too fulfilled the commandment they inreased their number to compensate for the selfless attitude they had displayed while in Egypt.

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