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Parashat HaShavuaפרשת במדברAliyah 7 — שביעי

פרשת במדבר — שביעי (Aliyah 7)

Parashat Bemidbar | Numbers 4:1–4:20 | Aliyah 7 of 7

קלאוד על הפרשה

The seventh and final aliyah of Parashat Bemidbar (4:1-20) opens a new census of the Levi’im — this time only of the Kehati clan, and only of workers between the ages of thirty and fifty (the active priestly working life, per the Levitical avodah term). The aliyah focuses specifically on the service of Bnei Kehat, who are responsible for carrying the most sacred items of the Mishkan — the Aron, the Shulchan, the Menorah, the two altars, and the holy vessels. Because their charge is the most dangerous (these are the items that, if mishandled, can cause death), the Torah devotes an entire aliyah to the procedure by which Aharon and his sons prepare each item for transport before the Levi’im lift it.

The procedure is strikingly precise. When the camp prepares to march, Aharon and his sons enter the Mishkan and cover each holy item in a specific multi-layer wrapping before any Levite touches it. The Aron is covered with the parochet (the inner curtain), then with a takhash skin, then with a beged kelil techelet (a wholly blue cloth). The Shulchan is covered with a blue cloth, with its vessels arranged on it, with a tola’at shani (scarlet) covering, and a takhash skin on top. The Menorah is covered with a blue cloth and a takhash skin. The golden inner mizbe’ach (incense altar) is covered with a blue cloth and takhash skin. All the sherut vessels (service vessels) are wrapped in blue cloths and takhash skins. The outer copper mizbe’ach has its ashes removed, its vessels arranged on it, is covered with a purple cloth (argaman), and then a takhash skin. The Ramban emphasizes the symbolism: blue (the color of the heavens) for items closest to divine purity, purple (royal) for the altar of public sacrifice, takhash (a luxurious skin) for outer protection. Only after all this covering is complete may the Bnei Kehat enter to lift the items by their poles — and they shall not touch the holy directly, lest they die.

The aliyah closes with the parasha’s most chilling verse: ve-lo yavo’u lir’ot ke-vala et ha-kodesh va-metu — and they shall not come to see [the holy items] as they are being covered/dismantled, lest they die. The instruction is to Aharon and his sons: they must arrange the covering process before the Bnei Kehat come close, so that the Kehati Levi’im neither see the holy items uncovered nor accidentally touch them. Rashi explains the danger: even a moment’s glance at the exposed Aron or other vessels can cause immediate death. The Or HaChaim explores the spiritual dimension — divine holiness is not a metaphor; it is a real force that requires careful management of access. The parasha thus ends on a sobering theological note: the order established throughout the parasha is not merely organizational convenience; it is a structure of life and death. Every aspect of the encampment, the census, the substitution of the Levi’im, and the wrapping of the holy items, is calibrated to allow Israel to live in proximity to overwhelming holiness without being destroyed by it. The book of Bemidbar will go on to recount what happens when that calibration fails.

Numbers 4:1–4:20 · במדבר ד:א–ד:כ

פסוק ד:א · 4:1

Hebrew:

וַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃

English:

יהוה spoke to Moses and Aaron, saying:

פסוק ד:ב · 4:2

Hebrew:

נָשֹׂ֗א אֶת־רֹאשׁ֙ בְּנֵ֣י קְהָ֔ת מִתּ֖וֹךְ בְּנֵ֣י לֵוִ֑י לְמִשְׁפְּחֹתָ֖ם לְבֵ֥ית אֲבֹתָֽם׃

English:

Take a [separate] census of the Kohathites among the Levites, by the clans of their ancestral house,

Hashem commands a separate, internal census of Bnei Kehat 'from among the Levi'im' — singling out the most prestigious of the Levitical clans for special attention because they bear the holiest items. Rashi explains that this is a count of those fit for the avodah of carrying, while Or HaChaim notes that the term 'naso' (literally 'lift the head') signals elevation, reflecting Kehat's status as the clan that produced Moshe and Aharon.
רש״יRashi
נשא את ראש וגו'. מְנֵה מֵהֶם אֶת הָרְאוּיִין לַעֲבוֹדַת מַשָּׂא, וְהֵם מִבֶּן שְׁלֹשִׁים וְעַד בֶּן חֲמִשִּׁים שָׁנָה, וְהַפָּחוּת מִשְּׁלֹשִׁים לֹא נִתְמַלֵּא כֹחוֹ, מִכָּאן אָמְרוּ (אבות פ"ה) "בֶּן שְׁלֹשִׁים לַכֹּחַ", וְהַיּוֹתֵר עַל בֶּן חֲמִשִּׁים כֹּחוֹ מַכְחִישׁ מֵעַתָּה:
נשא את ראש וגו׳ TAKE THE SUM OF [THE SONS OF KOHATH] — Count those that are fit among them for the service of carrying, and these are the men from thirty to fifty years, for a person less than thirty has not yet attained his full strength, — hence they (the Rabbis) said (Avot 5:21) "a man of thirty has reached the age when he enters into full strength", — as for one who is older than fifty, his strength gradually diminishes from then.
אבן עזראIbn Ezra
נשא את ראש בני קהת. בתחלה בעבור משה ואהרן:
TAKE THE SUM OF THE SONS OF KOHATH. First, because of Moses and Aaron.1Moses and Aaron were descended from Kohath. Hence the sons of Kohath were counted first.
אור החייםOr HaChaim
נשא את ראש בני קהת. לפי מה שהעלינו בפרשת כי תשא כי על ידי נתינת הכופר הוא נשיאת ראש להם ולזה אמר הכתוב במספרם כי תשא מה שאין כן הלוים שלא נתנו כופר במספרם אמר פקוד את בני לוי, אם כן למה שינה הכתוב את לשונו בלוים עצמן וחזר לומר נשא ולא פקוד. ונראה כי לצד שנתן ה' להם עבודה פנימית לשאת ארון ושלחן לזה יחס להם לשון נשיאות ראש בערך גרשון ומררי שיהיו הם מעולים מהם, והגם שגרשון הוא בכור לוי, קהת בחר לו יה כי ממנו יצא אור לעולם משה ואהרן, ושורת הדין שענף זה ישא ארון התורה אשר שם משה שיצא מקהת. ודקדק לומר מתוך בני לוי, מטעם שאמרנו לצד שהוא אמצעי בין גרשון ובין מררי ויתיחם אליו תוך:
נשא את ראש בני קהת, "take the sum of the members of the Kehatites, etc." We have already explained in Parshat Ki Tissa that the act of elevating the Israelites, i.e. numbering them (Exodus 30,12) was performed through their handing over the half shekel which formed their ransom money for the sin of the golden calf and that this is the reason the Torah used the term כי תשא את ראש when you "lift the head" when describing their being counted. This is in contrast with the members of the tribe of Levi who had no need to pay a ransom for their soul seeing they had not been guilty of that sin. This is why the Torah introduced the instruction to count the Levites (3,15) with the words: פקד את בני לוי, "count the members of the tribe of Levi." If all this is correct, why did the Torah change its wording when it came to counting the Kehatites and employ the same term נשא when instructing Moses and Aaron to count them? Perhaps the fact that the Kehatites were entrusted with a task such as carrying the Holy Ark and the Table which required them to enter the Tabernacle was a special elevation for them and this is why the Torah wanted us to know this and wrote the term נשא. It is a relative term and shows that their function was more highly rated than that of the family of the clan of Gershon although Gershon was the older of Levi's sons. The reason that G'd chose the Kehatites for this task was that they provided "light for the world" in that Moses and Aaron were descended from them. It was no more than fair that the branch of the Levites who had produced Moses and Aaron should be the ones entrusted with carrying the Torah which Moses had communicated to the people. Our verse is careful to say מתוך בני ישראל, "from the midst of the children of Israel," seeing that Kehat was the middle son of Levi's three sons Gershon, Kehat and Merari.

פסוק ד:ג · 4:3

Hebrew:

מִבֶּ֨ן שְׁלֹשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כׇּל־בָּא֙ לַצָּבָ֔א לַעֲשׂ֥וֹת מְלָאכָ֖ה בְּאֹ֥הֶל מוֹעֵֽד׃

English:

from the age of thirty years up to the age of fifty, all who are subject to service, to perform tasks for the Tent of Meeting.

The age range — thirty to fifty — defines the prime of physical strength needed to carry the heavy holy items. Rashi (on the previous verse) and Ibn Ezra explain that under thirty a man has not yet attained full strength, and after fifty his strength begins to diminish. Or HaChaim observes that the Torah here uses 'melakhah' (work) rather than 'avodah' (service), because the Kehati task is physical labor on behalf of the holy items — the Aron itself is said to carry its bearers.
אבן עזראIbn Ezra
מבן שלשים שנה. קרוב מארבע' שבועות: בן חמשים שבעה שבועות כי אז יחסר כח הגוף: מלאכה באהל מועד. מלאכת המשא:
FROM THIRTY YEARS OLD AND UPWARD. Close to four weeks.2The Hebrew word for week is shavu'a. Shavu'a is related to the word sheva (seven). Hence I.E. believes that shavu'a can also refer to seven years. Thus "four weeks" would equal 28 years. According to I.E. there is a mystical significance to the number seven. See I.E. on Gen. 8:5 (Vol. 1, p. 114, n. 16) and the notes thereto. Also see The Secret of the Torah, a translation and annotation of Ibn Ezra's Yesod Morah by H. Norman Strickman (Jason Aaronson, NJ, 1995, p. 125). [EVEN UNTIL FIFTY YEARS OLD.] A fifty-year-old is seven weeks of age. The body's strength then declines. TO DO WORK IN THE TENT OF MEETING. The work of bearing.
אור החייםOr HaChaim
לעשות מלאכה. שינה מהאמור בעבודת בני גרשון ובני מררי לעבוד עבודה ואמר לעשות מלאכה, העיר בזה שאין בכללות מעשה בני קהת עבודה, לצד שהארון הוא אדרבה נושא את נושאיו (במד"ר פ"ד) ואין עושין בו אלא מלאכה. עוד נראה כי לצד שיש להם לעשות סדר נכון במשאם כשנושאים בכתף וכיוון ההליכה לצד כבוד ארון אלהים כנושא אדונו על כתפו, לזה קרא עבודתם מלאכה, מה שאין כן עבודת בני גרשון ובני מררי:
לעשות מלאכה, to perform work, etc. The Torah describes the task of the Kehatites differently from that of the sons of Gershon and that of the sons of Merari where the Torah uses the term לעבוד עבודה. The Torah was anxious to make it plain that though the Kehatites entered the Tabernacle what they did there did not qualify as עבודה, as priestly service. On the contrary, the ark is reputed to have carried its carriers as we know from Bamidbar Rabbah 4. What the Kehatites did was simply מלאכה, ordinary work. Furthermore, because the Kehatites had to carry the Holy Ark on their shoulders, i.e. perform physical labour as part of their assigned tasks, the Torah used the appropriate word מלאכה to describe their function. The tasks to be performed by the clan of Gershon and Merari respectively did not entail physical work of any major kind.

פסוק ד:ד · 4:4

Hebrew:

זֹ֛את עֲבֹדַ֥ת בְּנֵי־קְהָ֖ת בְּאֹ֣הֶל מוֹעֵ֑ד קֹ֖דֶשׁ הַקֳּדָשִֽׁים׃

English:

This is the responsibility of the Kohathites in the Tent of Meeting: the most sacred objects.

The verse defines the Kehati portfolio as 'kodesh ha-kodashim' — the most sacred items. Rashi enumerates them: the Aron, the Shulchan, the Menorah, the two altars, the parochet, and the service vessels. Ibn Ezra focuses specifically on the Aron as the supreme item of this designation. The status is exalted, but it is also the most dangerous of the three Levitical assignments.
רש״יRashi
קדש הקדשים. הַמְקֻדָּשׁ שֶׁבְּכֻלָּן – הָאָרוֹן וְהַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת וְהַפָּרֹכֶת וּכְלֵי שָׁרֵת:
קדש הקדשים [THIS SHALL BE THE SERVICE OF THE SONS OF KOHATH] THE קדש הקדשים — i.e., whatever is most holy of them all: the Ark, the table, the candelabrum, the altars, the Partition Veil and the vessels of service.
אבן עזראIbn Ezra
קדש הקדשים. הוא הארון:
ABOUT THE MOST HOLY THINGS. The reference is to the ark.

פסוק ד:ה · 4:5

Hebrew:

וּבָ֨א אַהֲרֹ֤ן וּבָנָיו֙ בִּנְסֹ֣עַ הַֽמַּחֲנֶ֔ה וְהוֹרִ֕דוּ אֵ֖ת פָּרֹ֣כֶת הַמָּסָ֑ךְ וְכִ֨סּוּ־בָ֔הּ אֵ֖ת אֲרֹ֥ן הָעֵדֻֽת׃

English:

At the breaking of camp, Aaron and his sons shall go in and take down the screening curtain and cover the Ark of the Pact with it.

The wrapping procedure begins with the Aron. When the cloud lifts and the camp is preparing to journey, Aharon and his sons enter the Mishkan, take down the parochet (the inner curtain that normally separates the Holy of Holies from the Sanctuary), and cover the Aron with it. Rashi emphasizes that the kohanim — not the Levi'im — must do this preparatory wrapping, so that Bnei Kehat have nothing to do except carry. Sforno notes that they could only enter after the Shekhinah cloud had withdrawn.
רש״יRashi
ובא אהרן ובניו וגו'. יַכְנִיסוּ כָל כְּלִי וּכְלִי לְנַרְתֵּקוֹ הַמְפֹרָשׁ לוֹ בְּפָרָשָׁה זוֹ, וְלֹא יִצְטָרְכוּ הַלְוִיִּם בְּנֵי קְהָת אֶלָּא לָשֵׂאת: בנסע המחנה. כְּשֶׁהֶעָנָן מִסְתַּלֵּק, הֵן יוֹדְעִין שֶׁיִּסְּעוּ:
ובא אהרן ובניו וגו׳ AND [WHEN THE CAMP SETTETH FORWARD,] AARON SHALL COME, AND HIS SONS, etc. — They shall put every object into its wrapping that is prescribed for it in this section, so that the sons of Kohath should have nothing to do except to carry them. בנסוע המחנה WHEN THE CAMP SETTETH FORWARD — When the cloud departed they knew that they were to set out on the journey (see Rashi on Numbers 1:51, and Note thereon).
אבן עזראIbn Ezra
פרכת המסך. שתסוך על הארון:
THE VEIL OF THE SCREEN. Which covers the ark.3The Hebrew reads, parokhet ha-masakh. This literally means the screen which covers. I.E. explains that the screen is so called because it covers the ark. See Ex. 40:3.
ספורנוSforno
בנסע המחנה. אחר שנסתלק הענן כי קודם לכן היה אסור להם ליכנס:
בנסוע המחנה, after the cloud above it had already withdrawn, for prior to that they were forbidden to enter the Tabernacle.

פסוק ד:ו · 4:6

Hebrew:

וְנָתְנ֣וּ עָלָ֗יו כְּסוּי֙ ע֣וֹר תַּ֔חַשׁ וּפָרְשׂ֧וּ בֶֽגֶד־כְּלִ֛יל תְּכֵ֖לֶת מִלְמָ֑עְלָה וְשָׂמ֖וּ בַּדָּֽיו׃

English:

They shall lay a covering of dolphin*dolphin Or “dugong”; meaning of Hebrew taḥash uncertain. skin over it and spread a cloth of pure blue on top; and they shall put its poles in place.

The Aron receives multiple layers: over the parochet, a covering of takhash skin (a luxurious protective hide), and over that a 'beged kelil tekhelet' (a wholly-blue cloth). Ibn Ezra notes the Aron's uniqueness — unlike other items where the decorative blue cloth lies underneath the takhash, here the visible outer covering is the royal blue cloth, befitting the Aron's supreme dignity. The badim (carrying poles) are then set in place for the Levi'im.
אבן עזראIbn Ezra
ונתנו עליו. על המסך ויש אומרים כי ישוב עליו אל מלת את שהוא את פרכת וכמוהו ותצפנו: ופרשו בגד כליל תכלת. כלו תכלת: מלמעלה. י"א על כסוי עור תחש והנכון בעיני שפירושו וכבר פרשו בגד כליל תכלת מלמעלה לפרכת המסך ואם לדרך כבוד יתכן גם הראשון ועור תחש מפני הגשם והאבק: ושמו בדיו. הנה יסירום עד שיכסו הארון ויש אומרים שמו בדיו על כתפות הנושאים:
AND SHALL PUT THEREON. On the cover.4Our verse reads, ve-natenu alav (and put thereon). However, parokhet is feminine. Thus our text should read aleha rather then alav. Hence I.E. notes than alav refers to the word masakh (covering/screen). Others say that the word alav (thereon) refers to the word et (v. 5), which precedes parokhet (the veil).5The word et (the sign of the accusative) serves both the masculine and the feminine. Hence I.E. believes that either a masculine or a feminine proportional pronoun may follow a word which has et in front of it (Filwarg). Thus the word alav can refer to et parokhet. Va-titzpeno (and hid him)6Translated literally. See next note. (Josh. 2:6) is similar.7The text should have read, and hid them, for the reference is to the two spies sent by Joshua. Now hid him is preceded by et shene ha-anashim (the two men). However, since the word et is used both with the singular and the plural, a singular or a plural may follow a phrase preceded by et. AND SHALL SPREAD OVER IT A CLOTH ALL OF BLUE. Kelil tekhelet means all of blue. OVER IT. Some say, over the covering of tachash (sealskin). However, it appears to me that its meaning is, and they had already spread a cloth all of blue over the screen covering.8In other words, u-fareshu (and shall spread) is a pluperfect and is to be rendered, and they had already spread. According to this interpretation, the blue cover was placed on the ark, and the tachash (sealskin) covering was placed over the blue covering. If the blue cover was used in order to glorify the ark, then the first interpretation appears correct.9Blue is a royal color. Hence it stands to reason that if it was placed on the ark, it should be visible. The tachash covering served to protect [the ark] from the rain and the dust.10Unlike the blue covering, which served as a decoration. AND SHALL SET THE STAVES THEREOF. Note, they removed the staves until the ark was covered.11According to Ex. 25:15 the staves were never to be removed from the ark. I.E. believes that the staves were momentarily removed while the ark was being covered. Hence Scripture states, and shall set the staves thereof (back in place). Some say that they shall set the staves upon the shoulders of the bearers.12In other words, the meaning of and they shall set the staves thereof is, they shall set the staves upon the bearers of the ark. Thus our verse does not imply that the staves were ever removed from the ark. See Tosafot Yoma 72a.

פסוק ד:ז · 4:7

Hebrew:

וְעַ֣ל ׀ שֻׁלְחַ֣ן הַפָּנִ֗ים יִפְרְשׂוּ֮ בֶּ֣גֶד תְּכֵ֒לֶת֒ וְנָתְנ֣וּ עָ֠לָ֠יו אֶת־הַקְּעָרֹ֤ת וְאֶת־הַכַּפֹּת֙ וְאֶת־הַמְּנַקִּיֹּ֔ת וְאֵ֖ת קְשׂ֣וֹת הַנָּ֑סֶךְ וְלֶ֥חֶם הַתָּמִ֖יד עָלָ֥יו יִהְיֶֽה׃

English:

Over the table of display they shall spread a blue cloth; they shall place upon it the bowls, the ladles, the jars, and the libation jugs; and the regular bread shall rest upon it.

The Shulchan (Table of the Showbread) is wrapped next. First a blue cloth is spread over it; then its service vessels — the ke'arot (dishes), kapot (spoons), menakiyot (offering vessels), and kesot (libation jugs) — are arranged on top of the cloth; and the perpetual lechem ha-panim is placed on top. Strikingly, the bread remains on the Shulchan even in transit, never removed, signifying the unbroken continuity of the table's service.
רש״יRashi
קערת וכפת וקשות ומנקית. כְּבָר פֵּרַשְׁתִּי בִּמְלֶאכֶת הַמִּשְׁכָּן: הנסך. הַכִּסּוּי, לְשׁוֹן מָסָךְ, כְּדִכְתִיב "אֲשֶׁר יֻסַּךְ בָּהֵן" (שמות כ"ה):
קערת וכפת וקשות ומנקיות — I have already described these in the chapter dealing with the work of the Tabernacle (Exodus XXV). הנסך means, "covering", — having the same meaning as מסך, the screen, — as it is written, (Exodus 25:29) "the covers by which they shall be covered (יסך)" (cf. Rashi on that verse and the Note thereon).
אבן עזראIbn Ezra
ועל שולחן הפנים. להורות כי יש שם שולחנות אחרות לצורך הבשר ולחם הפנים שיש בו לא יוסר:
AND UPON THE TABLE OF SHOWBREAD. To teach us that there were other tables there13Hence Scripture identifies the table. for the use of the meat.14For the use of the sacrificial meat. Furthermore, the showbread which was placed upon this table was not removed.15Hence it is referred to as the table of showbread.

פסוק ד:ח · 4:8

Hebrew:

וּפָרְשׂ֣וּ עֲלֵיהֶ֗ם בֶּ֚גֶד תּוֹלַ֣עַת שָׁנִ֔י וְכִסּ֣וּ אֹת֔וֹ בְּמִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ וְשָׂמ֖וּ אֶת־בַּדָּֽיו׃

English:

They shall spread over these a crimson cloth which they shall cover with a covering of dolphin skin; and they shall put the poles in place.

Over the Shulchan's vessels and bread, a tola'at shani (scarlet/crimson cloth) is spread; over that, a takhash skin; and the badim are inserted. Ibn Ezra observes that the Shulchan receives the most cloth coverings of any item — two distinct cloths plus the outer takhash hide — a layered protection befitting an item whose visible vessels and bread must be secured for the journey.
אבן עזראIbn Ezra
בגד תולעת שני. והנה על השולחן שני בגדים והמכסה וכן על הארון מסך ובגד תכלת ומכסה ועל המנורה בגד ומכסה:
A CLOTH OF SCARLET. Look. There were two cloth coverings16One of blue (v. 7) and one of scarlet (v. 8). plus a covering of skin upon the table. There were similarly a screen covering,17The parokhot ha-masakh (v. 5). a blue cloth covering, and a covering of skin over the ark.18Verse 6. A cloth covering and a cover of skin were over the menorah.19Verses 9 and 10.

פסוק ד:ט · 4:9

Hebrew:

וְלָקְח֣וּ ׀ בֶּ֣גֶד תְּכֵ֗לֶת וְכִסּ֞וּ אֶת־מְנֹרַ֤ת הַמָּאוֹר֙ וְאֶת־נֵ֣רֹתֶ֔יהָ וְאֶת־מַלְקָחֶ֖יהָ וְאֶת־מַחְתֹּתֶ֑יהָ וְאֵת֙ כׇּל־כְּלֵ֣י שַׁמְנָ֔הּ אֲשֶׁ֥ר יְשָׁרְתוּ־לָ֖הּ בָּהֶֽם׃

English:

Then they shall take a blue cloth and cover the lampstand for lighting, with its lamps, its tongs, and its fire pans, as well as all the oil vessels that are used in its service.

The Menorah is covered next. A blue cloth wraps the Menorah together with all its accessories: its nerot (lamps/oil receptacles), malkacheha (wick-tongs), machtoteha (fire-pans for ashes), and all the kelei shamna (oil vessels) used in its service. Rashi explains the specific functions of each utensil — the tongs drew the wick in any direction, the fire-pans scooped out the burnt ash, and the lamp-receptacles held the oil and wicks.
רש״יRashi
מלקחיה. כְּמִין צְבַת שֶׁמּוֹשֵׁךְ בָּהּ אֶת הַפְּתִילָה לְכָל צַד שֶׁיִּרְצֶה: מחתתיה. כְּמִין כַּף קְטַנָּה, וְשׁוּלֶיהָ פְשׁוּטִין וְלֹא סְגַלְגַּלִּים, וְאֵין לָהּ מְחִצָּה לְפָנֶיהָ אֶלָּא מִצִּדֶּיהָ, וְחוֹתֶה בָהּ אֶת דֶּשֶׁן הַנֵּרוֹת כְּשֶׁמְּטִיבָן: נרתיה. לוצי"ש בְּלַעַז, שֶׁנּוֹתְנִים בָּהֶן הַשֶּׁמֶן וְהַפְּתִילוֹת:
מלקחיה — a kind of tongs whereby one draws the wick in any direction one wishes. מחתתיה — a kind of small ladle, the bottom of which was flat, not rounded (concave), and it had no wall in front (no piece projecting upwards) but only at its sides; and he (the priest) raked into it the ashes of the lamps when he cleansed them out (cf. Rashi on Exodus 25:28). נרתיה ITS LAMPS — luces in O. F., the receptacles into which people put the oil and the wicks (not the lights as the word sometimes means; see e. g. Exodus 40:4).

פסוק ד:י · 4:10

Hebrew:

וְנָתְנ֤וּ אֹתָהּ֙ וְאֶת־כׇּל־כֵּלֶ֔יהָ אֶל־מִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ וְנָתְנ֖וּ עַל־הַמּֽוֹט׃

English:

They shall put it and all its furnishings into a covering of dolphin skin, which they shall then place on a carrying frame.

The Menorah, together with all its vessels, is then placed inside a takhash skin covering — Rashi describes this as a kind of marsuf (packing bag). Because the Menorah has no built-in carrying poles like the Aron and the altars, it is laid on a 'mot' (a single carrying pole) for transport. Sforno notes that only once all this wrapping is complete may the Levi'im take up their burden.
רש״יRashi
אל מכסה עור תחש. כְּמִין מַרְצוּף:
אל מכסה עור תחש [AND THEY SHALL PUT IT, AND ALL THE VESSELS] WITHIN A COVERING OF TACHASH SKINS — This was a kind of packing bag.
אבן עזראIbn Ezra
ונתנו על המוט. כי אין לה בדים והוא כמו וישאוהו במ וט:
AND SHALL PUT IT UPON A BAR. For it did not have any staves.20By which to carry it. It is similar to and they bore it upon a pole (Num. 13:25).21There too the grapes, which of course did not have any staves, were placed on a bar in order to be carried. Weiser suggests that I.E. believed that bar is to be interpreted as two bars, in the same manner that pole is to be interpreted as poles.
ספורנוSforno
ונתנו על המוט. ואז יזכו הלויים לשאת:
ונתנו על המוט; after that the Levites were permitted to carry all these parts.

פסוק ד:יא · 4:11

Hebrew:

וְעַ֣ל ׀ מִזְבַּ֣ח הַזָּהָ֗ב יִפְרְשׂוּ֙ בֶּ֣גֶד תְּכֵ֔לֶת וְכִסּ֣וּ אֹת֔וֹ בְּמִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ וְשָׂמ֖וּ אֶת־בַּדָּֽיו׃

English:

Next they shall spread a blue cloth over the altar of gold and cover it with a covering of dolphin skin; and they shall put its poles in place.

The mizbach ha-zahav — the inner incense altar that stood inside the Sanctuary — receives the standard inner-Mishkan wrapping: a blue cloth spread over it, then a takhash skin, then the badim inserted. The blue covering, the color of the heavens, marks all the items of the inner sanctum, distinguishing them from the outer copper altar that will receive a different color.
אבן עזראIbn Ezra
ועל מזבח הזהב. בגד (צ"ל אחד) אחר ומכסה לכסות את הקודש שהוא הארון והשולחן והמנורה והמזבחות וכל כלי השרת כמו סכינים וכפות וקערות:
AND UPON THE GOLDEN ALTAR THEY SHALL SPREAD. Another cloth22Hebrew, beged acher. Some emend to one cloth (beged echad) (Filwarg). and a covering.23The reference is to a covering of tachash (sealskin).[15.] OF COVERING THE HOLY FURNITURE, AND ALL THE HOLY VESSELS.24I.E.'s comment is misplaced. It belongs in verse 15. The ark, the table, the menorah, the altars, and all the utensils of ministry such as the knives, the spoons, and the plates.

פסוק ד:יב · 4:12

Hebrew:

וְלָקְחוּ֩ אֶת־כׇּל־כְּלֵ֨י הַשָּׁרֵ֜ת אֲשֶׁ֧ר יְשָֽׁרְתוּ־בָ֣ם בַּקֹּ֗דֶשׁ וְנָֽתְנוּ֙ אֶל־בֶּ֣גֶד תְּכֵ֔לֶת וְכִסּ֣וּ אוֹתָ֔ם בְּמִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ וְנָתְנ֖וּ עַל־הַמּֽוֹט׃

English:

They shall take all the service vessels with which the service in the sanctuary is performed, put them into a blue cloth and cover them with a covering of dolphin skin, which they shall then place on a carrying frame.

All the 'kelei ha-sharet' — the service vessels used inside the Mishkan — are gathered together, wrapped in a blue cloth, covered with takhash skin, and placed on a mot (carrying pole). Rashi specifies that these are the ketoret (incense) vessels used at the inner altar — the smaller utensils that did not belong to any single one of the major vessels but were used throughout the inner service.
רש״יRashi
את כל כלי השרת אשר ישרתו בם בקדש. בְּתוֹךְ הַמִּשְׁכָּן שֶׁהוּא קֹדֶשׁ, וְהֵן כְּלֵי הַקְּטֹרֶת שֶׁמְּשָׁרְתִין בָּהֶם בְּמִּזְבֵּחַ הַפְּנִימִי:
את כל כלי השרת אשר ישרתו בם בקדש [AND THEY SHALL TAKE] ALL THE VESSELS OF MINISTRY, WHEREWITH THEY MINISTER IN THE HOLY PLACE — i.e. in the Tabernacle which is called holy; these were the vessels for the incense with which they performed the ministry at the inner altar.

פסוק ד:יג · 4:13

Hebrew:

וְדִשְּׁנ֖וּ אֶת־הַמִּזְבֵּ֑חַ וּפָרְשׂ֣וּ עָלָ֔יו בֶּ֖גֶד אַרְגָּמָֽן׃

English:

They shall remove the ashes from the [copper] altar and spread a purple cloth over it.

The outer copper altar (mizbach ha-nechoshet) is wrapped differently. First the ashes are cleared from it, and then a purple ('argaman') cloth — not blue — is spread over it. Rashi adds the remarkable detail that the perpetual fire that descended from heaven crouched beneath the cloth in the shape of a lion during the journeys, kept from burning the cloth by an inverted copper pot. The royal purple distinguishes this public-facing altar from the inner sanctum's blue.
רש״יRashi
ודשנו את המזבח. מִזְבַּח הַנְּחֹשֶׁת: ודשנו. יִטְּלוּ אֶת הַדֶּשֶׁן מֵעָלָיו: ופרשו עליו בגד ארגמן. וְאֵשׁ שֶׁיָּרְדָה מִן הַשָּׁמַיִם רְבוּצָה תַּחַת הַבֶּגֶד כַּאֲרִי בִּשְׁעַת הַמַּסָּעוֹת, וְאֵינָהּ שׂוֹרַפְתּוֹ, שֶׁהָיוּ כוֹפִין עָלֶיהָ פְּסַכְתֵּר שֶׁל נְחֹשֶׁת (יומא כ"א):
ודשנו את המזבח AND THEY SHALL TAKE AWAY THE ASHES FROM THE ALTAR — from the brazen altar. ודשנו means, they shall remove the ashes from off it (cf. Rashi on Exodus 27:3). ופרשו עליו בגד ארגמן AND THEY SHALL SPREAD A GARMENT OF RED PURPLE THEREON — But the fire that descended from heaven on the altar (cf. Rashi on Leviticus 1:7) lay beneath the garment in the form of a lion during the journeyings; it did not, however, burn it because they inverted a large vessel of copper over it (cf. Yoma 21b).
אבן עזראIbn Ezra
ודשנו. הסרת הדשן מעל המזבח:
AND THEY SHALL TAKE AWAY THE ASHES. It means, and they shall take away the ashes from the altar.25The word deshen means ashes. Thus ve-dishenu literally means, and they shall ash. This might be taken to mean, and they shall put on ashes. Hence I.E.'s interpretation that ve-dishenu means, and they shall remove the ashes.

פסוק ד:יד · 4:14

Hebrew:

וְנָתְנ֣וּ עָ֠לָ֠יו אֶֽת־כׇּל־כֵּלָ֞יו אֲשֶׁ֣ר יְֽשָׁרְת֧וּ עָלָ֣יו בָּהֶ֗ם אֶת־הַמַּחְתֹּ֤ת אֶת־הַמִּזְלָגֹת֙ וְאֶת־הַיָּעִ֣ים וְאֶת־הַמִּזְרָקֹ֔ת כֹּ֖ל כְּלֵ֣י הַמִּזְבֵּ֑חַ וּפָרְשׂ֣וּ עָלָ֗יו כְּס֛וּי ע֥וֹר תַּ֖חַשׁ וְשָׂמ֥וּ בַדָּֽיו׃

English:

Upon it they shall place all the vessels that are used in its service: the fire pans, the flesh hooks, the scrapers, and the basins—all the vessels of the altar—and over it they shall spread a covering of dolphin skin; and they shall put its poles in place.

All the vessels of the outer altar are arranged on top of the argaman cloth — the machtot (fire-pans for the daily terumat ha-deshen), the mizlagot (copper hooks that turned the burning limbs), the ya'im (ash-shovels), and the mizrakot (sprinkling basins). Then a takhash skin is spread over the whole assembly and the badim are inserted. Rashi describes the precise shape and function of each utensil — a window into the technical machinery of the daily altar service.
רש״יRashi
מחתת. שֶׁבָּהֶם חוֹתִין גֶּחָלִים לִתְרוּמַת הַדֶּשֶׁן, הָעֲשׂוּיָה כְּמִין מַחֲבַת שֶׁאֵין לָהּ אֶלָּא שָׁלֹשׁ מְחִצּוֹת, וּמִלְּפָנֶיהָ שׁוֹאֶבֶת אֶת הַגְּחָלִים: מזלגת. צִנּוֹרִיּוֹת שֶׁל נְחֹשֶׁת שֶׁבָּהֶן מַכִּין בָּאֵבָרִים שֶׁעַל הַמִּזְבֵּחַ לְהָפְכָן, כְּדֵי שֶׁיִּתְעַכְּלוּ יָפֶה וּמַהֵר: יעים. הֵם מַגְרֵפוֹת, וּבְלַעַז וודי"ל, וְהֵן שֶׁל נְחֹשֶׁת, וּבָהֶן מְכַבְּדִין אֶת הַדֶּשֶׁן מֵעַל הַמִּזְבֵּחַ:
מחתת THE CENSERS into which the coals were raked for the purpose of the ceremony of תרומת הדשן, removing a pan of ashes from the copper altar (cf. Rashi on Leviticus 6:4), and which were formed like a pan which has only three walls (none in front) and with the front of it draws in the coals. מזלגת — copper hooks (cf. Rashi on Exodus 27:3) which they stuck forcibly into the limbs that were on the altar in order to turn them over so that they might become thoroughly and quickly consumed. יעים are shovels; in O. F. vedil. They were of copper and with them they cleared the ashes from off the altar.

פסוק ד:טו · 4:15

Hebrew:

וְכִלָּ֣ה אַֽהֲרֹן־וּ֠בָנָ֠יו לְכַסֹּ֨ת אֶת־הַקֹּ֜דֶשׁ וְאֶת־כׇּל־כְּלֵ֣י הַקֹּ֘דֶשׁ֮ בִּנְסֹ֣עַ הַֽמַּחֲנֶה֒ וְאַחֲרֵי־כֵ֗ן יָבֹ֤אוּ בְנֵי־קְהָת֙ לָשֵׂ֔את וְלֹֽא־יִגְּע֥וּ אֶל־הַקֹּ֖דֶשׁ וָמֵ֑תוּ אֵ֛לֶּה מַשָּׂ֥א בְנֵֽי־קְהָ֖ת בְּאֹ֥הֶל מוֹעֵֽד׃

English:

*Continuing v. 4. When Aaron and his sons have finished covering the sacred objects and all the furnishings of the sacred objects at the breaking of camp, only then shall the Kohathites come and lift them, so that they do not come in contact with the sacred objects and die. These things in the Tent of Meeting shall be the porterage of the Kohathites.

This pivotal verse fixes the strict sequence: only AFTER Aharon and his sons have FINISHED covering every holy item may Bnei Kehat enter to lift them — 've-lo yig'u el ha-kodesh va-metu', 'and they shall not touch the holy items, lest they die.' Rashi states the stark consequence plainly: if a Levi touches the uncovered holy items, he is liable to immediate death by Heaven. The wrapping is not ornamentation; it is the boundary that allows the Kehati to approach without dying.
רש״יRashi
לכסת את הקדש. הָאָרוֹן וְהַמִּזְבֵּחַ: ואת כל כלי הקדש. הַמְּנוֹרָה וּכְלֵי שָׁרֵת: ומתו. שֶׁאִם יִגְּעוּ — חַיָּבִין מִיתָה בִידֵי שָׁמַיִם:
לכסת את הקדש [AND AARON AND HIS SONS FINISHED] COVERING THE HOLY THINGS — the Ark and the altar, ואת כל כלי הקדש AND ALL THE VESSELS OF THE SANCTUARY — the candelabrum and the vessels for service, ומתו [SO THAT THEY SHALL NOT TOUCH ANY THING OF HOLINESS] LEST THEY DIE — because if they do touch they become liable to death by Heaven.
אבן עזראIbn Ezra
משא בני קהת באהל מועד. כי האהל והמשכן הם לא ישאוהו:
THESE THINGS ARE THE BURDEN OF THE SONS OF KOHATH IN THE TENT OF MEETING. For they did not carry the tent and the tabernacle.26Scripture states, These things are the burden, because they did not do any carrying.

פסוק ד:טז · 4:16

Hebrew:

וּפְקֻדַּ֞ת אֶלְעָזָ֣ר ׀ בֶּן־אַהֲרֹ֣ן הַכֹּהֵ֗ן שֶׁ֤מֶן הַמָּאוֹר֙ וּקְטֹ֣רֶת הַסַּמִּ֔ים וּמִנְחַ֥ת הַתָּמִ֖יד וְשֶׁ֣מֶן הַמִּשְׁחָ֑ה פְּקֻדַּ֗ת כׇּל־הַמִּשְׁכָּן֙ וְכׇל־אֲשֶׁר־בּ֔וֹ בְּקֹ֖דֶשׁ וּבְכֵלָֽיו׃ {פ}

English:

Responsibility shall rest with Eleazar son of Aaron the priest for the lighting oil, the aromatic incense, the regular meal offering, and the anointing oil—responsibility for the whole Tabernacle and for everything consecrated that is in it or in its vessels.

Elazar ben Aharon receives personal oversight of four items: the shemen ha-ma'or (oil for the Menorah), the ketoret ha-samim (incense), the minchat ha-tamid (daily meal offering), and the shemen ha-mishchah (anointing oil). Rashi explains that beyond these specific items, Elazar also had general supervision over all the Bnei Kehat carrying: he assigned each man to his specific avodah and load. Sforno emphasizes that this oversight was active — Elazar issued the directives for setting up and dismantling at each encampment.
רש״יRashi
ופקדת אלעזר. שֶׁהוּא מְמֻנֶּה עֲלֵיהֶם לָשֵֹאת אוֹתָם, שֶׁמֶן וּקְטֹרֶת וְשֶׁמֶן הַמִּשְׁחָה, ומנחת התמיד — עָלָיו מֻטָּל לְצַוּוֹת וּלְזָרֵז וּלְהַקְרִיב בְּעֵת חֲנִיָּתָן (תלמוד ירושלמי שבת פ"י): פקדת כל המשכן. וְעוֹד הָיָה מְמֻנֶּה עַל מַשָּׂא בְנֵי קְהָת, לְצַוּוֹת אִישׁ עַל עֲבוֹדָתוֹ וְעַל מַשָּׂאוֹ, וְהוּא המשכן וכל אשר בו, כָּל הַסְּדוּרִים לְמַעְלָה בְּפָרָשָׁה זוֹ, אֲבָל מַשָּׂא בְנֵי גֵרְשׁוֹן וּמְרָרִי שֶׁאֵינָהּ מִקֹּדֶשׁ הַקֳּדָשִׁים עַ"פִּ אִיתָמָר הָיָה, כְּמוֹ שֶׁכָּתוּב בְּפָרָשַׁת נָשֹׂא:
ופקדת אלעזר AND THE CHARGE OF ELEAZAR … [WERE THE OIL FOR THE LIGHT, AND THE INCENSE OF AROMATICS, AND THE CONTINUAL MEAL OFFERING, AND THE ANOINTING OIL] — This means: the charge of Eleazar who was appointed over them to carry them were the oil, and the incense and the anointing oil. As regards the continual meal-offering mentioned here, upon him lay the charge to give orders and to urge on that it should be offered at the time when they encamped. פקדת כל המשכן means: and further he was appointed over the burden of the sons of Kohath, i.e., to give each man orders regarding his service and his burden, which was the Tabernacle and all that was therein — all the articles set forth above in this section. The burden of the sons of Gershon and of the sons of Merari, however, which did not appertain to things of most holy character, was carried out by order of Ithamar, as is set forth in the section commencing with the word נשא (vv. 21—34).
אבן עזראIbn Ezra
ופקדת. מגזרת פקיד: שמן המאור. יש אומרים כי הוא היה נושא שמן המאור לילה אחד וכן את מנחת התמיד והנכון בעיני שהוא פקיד עליה לתת שמן המאור וטעם הכלי וכן כלי שמן המשחה וכלי הקטורת לבני הקהתים: וטעם פקדת כל המשכן. כי יש לו גם פקידות במשכן ובכל כליו עם אחיו איתמר רק לגודל מעלת אלעזר היה הוא פקיד על השמן הקטרת והמנחה לבדו:
AND THE CHARGE OF. U-fekudat (and the charge of) is related to the word pakid (overseer).27One who assigns tasks. THE OIL FOR THE LIGHT. Some say that Eleazar carried oil for one night's light and similarly the continual meal offering.28The daily continual meal offering. See Yerushalmi, Sabbath 10:13. Eleazar carried oil for the lighting in his right hand and the sweet incense in his left hand, while the continual meal offering hung from his arm. However, I believe that Eleazar was in charge of giving the oil for the light, that is, of the utensil containing the oil for the light, and similarly the vessel containing the anointing oil and the vessel containing the sweet incense, to the children of Kohath. [HE SHALL HAVE THE CHARGE OF ALL THE TABERNACLE.] Scripture states this because Eleazar had charge over the tabernacle along with his brother Ithamar.29If Eleazar was in charge of the entire tabernacle, why does Scripture tell us that he was in charge of the oil, the sweet incense, and the meal offering? Hence I.E.'s comments. However, Eleazar alone had charge over the oil, the sweet incense, and the meal offering because of his great status.
ספורנוSforno
ופקדת אלעזר. לצוות מי ומי ישא ומה ישא כל אחד ואחד: פקדת כל המשכן. ובעת נסיעתם וחנייתם היתה פקודתו לצוות הקמתם והורדתם והנחתם במקום הראוי להם:
ופקדת אלעזר, to issue orders who was to do what; i.e. who was to carry which parts of the Tabernacle. פקדת כל המשכן; responsibility for the whole Tabernacle at the time when they broke camp to start their journeys and again when it came time to make camp.

פסוק ד:יז · 4:17

Hebrew:

וַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃

English:

יהוה spoke to Moses and Aaron, saying:

A new divine speech opens — addressed jointly to Moshe AND Aharon, signaling that what follows is not for the Bnei Kehat themselves but for the leadership. Ibn Ezra notes the significance: Aharon and his sons are commanded to take precautions so that the Kehati Levi'im do not bring themselves to the penalty of karet (being cut off). The burden of safeguarding rests on the kohanim.
אבן עזראIbn Ezra
וטעם אל משה ואל אהרן. כי מצוה על אהרן ובניו להשמר שלא יבאו הקהתים לידי כרת:
[UNTO MOSES AND UNTO AARON.] Scripture states this because Aaron and his sons were commanded to take heed that the sons of Kohath do not come to the penalty of excision (karet).

פסוק ד:יח · 4:18

Hebrew:

אַל־תַּכְרִ֕יתוּ אֶת־שֵׁ֖בֶט מִשְׁפְּחֹ֣ת הַקְּהָתִ֑י מִתּ֖וֹךְ הַלְוִיִּֽם׃

English:

Do not let the group of Kohathite clans be cut off from the Levites.

The warning is dire: 'Al takhritu' — do not let the Kehati clan be cut off from the Levi'im. Rashi explains plainly: do not cause them to die. Sforno offers a piercing practical reading — do not allow the carrying of holy items to become a free-for-all where each Levi grabs whatever piece he wishes, because such chaos will inevitably produce desecration and death. The kohanim must assign and direct every move.
רש״יRashi
אל תכריתו. אַל תִּגְרְמוּ לָהֶם שֶׁיָּמוּתוּ:
אל תכריתו CUT YE NOT OFF [THE TRIBE OF THE FAMILIES OF THE KOHATHITES] — Do not bring it about for them that they shall die.
אבן עזראIbn Ezra
ומלת אל תכריתו. למשה אהרן ובניו:
The command Cut ye not off was given to Moses, Aaron and his sons.
ספורנוSforno
אל תכריתו. אל תניחו את המשאות באופן שיזכה בהם כל הקודם כי בזה האופן יקרה שידחפו זה את זה ויחללו את הקודש וזה יהיה סבה להכריתם כמו שספרו ז"ל (פרק ב' דיומא) שקרה בתרומת הדשן:
אל תכריתו, do not allow the procedure of carrying parts of the Tabernacle to be a free for all, the one first on the spot carrying the part he chooses to, for if you do this the resulting chaos will lead to destruction, to death. Such chaotic conditions will inevitably lead to desecration of holy things, holy objects, with tragic results, i.e. loss of life. Our sages illustrated what is meant when describing the race between priests to be the first to carry out the cleaning of the ashes off the top of the altar. (compare Yuma 23-24).

פסוק ד:יט · 4:19

Hebrew:

וְזֹ֣את ׀ עֲשׂ֣וּ לָהֶ֗ם וְחָיוּ֙ וְלֹ֣א יָמֻ֔תוּ בְּגִשְׁתָּ֖ם אֶת־קֹ֣דֶשׁ הַקֳּדָשִׁ֑ים אַהֲרֹ֤ן וּבָנָיו֙ יָבֹ֔אוּ וְשָׂמ֣וּ אוֹתָ֗ם אִ֥ישׁ אִ֛ישׁ עַל־עֲבֹדָת֖וֹ וְאֶל־מַשָּׂאֽוֹ׃

English:

Do this with them, that they may live and not die when they approach the most sacred objects: let Aaron and his sons go in and assign each of them to his duties and to his porterage.

The Torah prescribes the remedy: 've-chayu ve-lo yamutu' — that they shall live and not die. Aharon and his sons must personally enter and assign each Kehati 'ish ish' (each man individually) to his specific avodah and his specific load. Or HaChaim explains that this individual assignment prevents the zealous Levi'im from rushing to serve out of love — only when each waits for explicit direction is order preserved. He adds that carrying the Aron — source of life — actually extends the lives of those who bear it properly.
אבן עזראIbn Ezra
וחיו. יוסיפו חיים: ולא ימותו. בכרת והטעם כי אם ישמרו יקבלו שכר ואם לא יענשו כי יתכן שלא יענשו על כן ולא ימותו: ושמו אותם. הארון והשולחן והמנורה והמזבחות: על עבודתו. בכלי הקדש: ואל משאו. לשאת בכתף:
THAT THEY MAY LIVE. That their lives may be extended. AND NOT DIE. By excision. The meaning of our verse is that the family of the Kohathites will be rewarded if they observe and will be punished if they do not. Without the phrase and not die, our verse could be taken to imply that they will not be punished. AND APPOINT THEM.30Hebrew, ve-samu otam, which literally means, and put them. This can be interpreted as referring to the kohanim. Hence I.E.'s interpretation. The ark, the table, the menorah, and the altars. EVERY ONE TO HIS SERVICE. This refers to the holy vessels. AND TO HIS BURDEN. To be carried on the shoulder.
ספורנוSforno
ושמו אותם איש איש על עבודתו ואל משאו. ולא שיהיה כל הקודם זוכה אבל ימתין כל אחד להיות מצווה ועושה:
ושמו איש איש על עבודתו ואל משאו, assign to each of them his specific duty in order to avoid a free for all. By doing this, you will insure that each Levite will wait patiently until his turn comes to carry out his assigned duty.
אור החייםOr HaChaim
וזאת עשו וגו'. פירוש המעשה הוא שלא יהיו בני קהת ברשות עצמן לשאת כחפצם, שאז לצד חיבת עבודת הקודש הכל רצים לעבוד ונמצאו שוגגים בדבר, אלא ישימו אותם אהרן ובניו איש איש וגו' ובזה כל אחד מכיר מקומו, והוא אומרו ושמו אותם איש וגו', והוא אומרו ולא יבואו לראות פירוש כדי שלא יבואו לידי ראיה כבלע את הקודש, ופירוש ושמו הוא שלא יועיל בהכרת כל אחד מקומו לבד אלא לא יכנס לשים ידו לשאת עד שיאמר לו אהרן ובניו פלוני שים ידך במקום פלוני לישא וכן על זה הדרך, והוא אומרו ושמו אותם, ולזה תמצא במצות בני גרשון הגם שאמר הכתוב על פי אהרן ובניו תהיה כל עבודת וגו' לא אמר ושמו וגו': וחיו ולא ימותו. פירוש כי בהתעסקם בארון שבו התורה שהוא מקור החיים יאריכו ימים, ולחשש ההיזק שיכול להיות מהנגיעה והראות בו אמר ולא ימותו: חסלת פרשת במדבר
וזאת עשו להם, "and this is what you are to do for them, etc." This means that the Kehatites were not to consider themselves as performing their task on their own authority. If they would do so there was a danger that anyone who loved the sacred vessels would arrogate to themselves a part in the service of the Tabernacle. Rather, all the Kehatites did was to be under the supervision of Aaron and his sons and at their direction. This would ensure that every member of the Kehatites knew his place. This is the deeper meaning of the words אותם איש. When the Torah continues ולא יבואו לראות, "so that they will not come and take a (unauthorised) look at the Sanctuary when the vessels are being covered," this tells us that even looking at something that was not their place to see could prove deadly. The words ושמו אותם stress that it was not enough for each Kehatite to know his place but that they had to wait before putting their hands on the vessels they were to carry until instructed to do so by Aaron. This was different from what the clan of Gershon did; although in that connection the Torah also writes that their task was performed על פי אהרון, at the command of Aaron, the Torah did not add the cautionary words ושמו אותם as they did not face death if they acted prematurely (compare 4,27). וחיו ולא ימותו, "so that they may live and not die, etc." The Torah means that carrying the Holy Ark whose contents, the Torah (and the Tablets), is a dispenser of life will ensure that the Kehatites carrying same would enjoy long life. Seeing that some Kehatites might be afraid that unauthorised touching or viewing would cause them to die, the Torah adds the words ולא ימותו, "so that they will not die," to put at rest such fears of the Kehatites that they would die by accidentally touching or viewing what they were not supposed to view or touch.

פסוק ד:כ · 4:20

Hebrew:

וְלֹא־יָבֹ֧אוּ לִרְא֛וֹת כְּבַלַּ֥ע אֶת־הַקֹּ֖דֶשׁ וָמֵֽתוּ׃ {פ}

English:

But let not [the Kohathites] go inside and witness the dismantling of the sanctuary,*witness the dismantling of the sanctuary Others “look at the sacred objects even for a moment.” lest they die.

The closing verse of the parasha sounds its most chilling note: even SIGHT of the uncovered holy items is fatal. 've-lo yavo'u lir'ot ke-vala et ha-kodesh va-metu' — the Bnei Kehat must not come in to see the holy items as they are being wrapped/dismantled, lest they die. Rashi explains 'ke-vala' as the moment when each item is being inserted into its wrapping. Ibn Ezra identifies two distinct prohibitions emerging from this chapter: not to TOUCH the holy items (they must be carried only by their poles), and not to SEE them uncovered. Sforno notes that orderly pre-assignment prevents anyone from racing ahead and accidentally glimpsing what would cost him his life.
רש״יRashi
ולא יבאו לראות כבלע את הקדש. לְתוֹךְ נַרְתֵּק שֶׁלּוֹ, כְּמוֹ שֶׁפֵּרַשְׁתִּי לְמַעְלָה בְּפָרָשָׁה זוֹ, וּפָרְשׂוּ עָלָיו בֶּגֶד פְּלוֹנִי וְכִסּוּ אוֹתוֹ בְּמִכְסֶה פְּלוֹנִי, וּבִלּוּעַ שֶׁלּוֹ הוּא כִסּוּיוֹ:
ולא יבאו לראות כבלע את הקדש BUT THEY SHALL NOT COME IN TO SEE WHEN THE HOLY THINGS ARE WRAPPED IN, each into its wrapping, as I have explained above in this section (v. 5 ff.): ''and they shall spread upon it such-and-such a garment", "and they shall cover it over with such-and-such a cover", — for the "wrapping-up' of it mentioned here is identical with the "covering up" of it mentioned in those passages.
אבן עזראIbn Ezra
ולא יבואו. הקהתים אל אהל מועד לראות כבלע את הקדש והטעם כאשר יוסר בנינו יוסר מסך הפרכת ונגלה הארון ויש אומרים כי כבלע כמו ככסות והטעם כאשר יכסו הארון לשאת אותו וזה טעם קרוב מהראשון והנה שתים אזהרות שלא יגעו בקדש כי אם בבדים ישאוהו ולא יראו הקדש:
BUT THEY SHALL NOT GO IN. The Kohathites shall not go in to the tent of meeting to see the holy things as they are being covered. The meaning of ke-vala et ha-kodesh (the holy things as they are being covered) is, when the structure is taken down, the veil of the curtain is removed and the ark is revealed.31According to I.E. the meaning of the holy things as they are being covered is, when the holy (i.e., the tabernacle) is taken down. Others say that the meaning of ke-vala is, when they are being covered. Thus the meaning of ke-vala et ha-kodesh is, when they cover the ark in order to carry it.32In other words, ke-vala means when it is covered. The word bala means swallowed. Thus ke-vala literally means when he swallows, i.e., when he covers. This interpretation is more plausible than the first one. Now there are two prohibitions. One, not to touch the holy vessels-they are to be carried only by staves. Two, the Kohathites shall not see the holy things.
ספורנוSforno
ולא יבאו לראות. באופן זה לא יבאו לראות כשהכהן מכסה את כלי הקדש כדי להקדים איש את חברו ולא ינהגו קלות ראש באופן שיתחייבו מיתה:
ולא יבאו לראות, by having a previously assigned roster of individual duties you will avoid that someone will see things forbidden to be seen by him, as a result of which he would have to die. He will avoid watching the priests covering the holy vessels, something which would cause their death.

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