Esnoga Bet Emunah

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Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Ab 27, 5767 – August 10/11, 2007	Sixth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

San Antonio, Texas, U.S. Brisbane, Australia:

Friday, August 10, 2007 – Candles at: 8:02 PM Friday, August 10, 2007 – Candles at: 5:05 PM

Saturday, August 11, 2007 – Havdalah 8:56 PM Saturday, August 11, 2007 – Havdalah 6:00 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday August 10, 2007 – Candles at 8:12 PM Friday, August 10, 2007 – Candles at: 6:57 PM

Saturday, August 11, 2007 – Havdalah 9:09 PM Saturday, August 11, 2007 – Havdalah 7:47 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Shabbat Nahamu II – 3^rd Sabbath of “Our Consolation”

3^rd Sabbath of the Consolation of Israel

Shabbat Mevar’chim HaChodesh – Sabbath of the proclamation of the New Moon

Rosh Chodesh Ellul – New Moon of the Month of Ellul

Monday Evening Aug 13 – Wednesday Evening August 15

For further study and information see: http://www.betemunah.org/elul.doc

Shabbat	Torah Reading:	Weekday Torah Reading:
ֹאַל-תַּכְרִיתוּ
“Al Tak’ritu”	Reader 1 – B’midbar 4:17-20	Reader 1 – B’midbar: 5:11-17
“Do not cut off”	Reader 2 – B’midbar 4:21-23	Reader 2 – B’midbar: 5:18-24
“No cortaréis”	Reader 3 – B’midbar 4:24-28	Reader 3 – B’midbar: 5:25-31
B’midbar (Num.) 4:17 – 5:10 B’midbar (Num) 28:9-15	Reader 4 – B’midbar 4:29-37
Ashlamatah: Zephaniah 3:7-15, 20	Reader 5 – B’midbar 4:38-49
Special Ashlamatah: Is. 54:11 – 55:5	Reader 6 – B’midbar 5:1-4	Reader 1 – B’midbar: 5:11-17
Psalm 93	Reader 7 – B’midbar 5:5-10	Reader 2 – B’midbar: 5:18-24
	Maftir – B’midbar 28:9-15	Reader 3 – B’midbar: 5:25-31
N.C.: Matityahu 19:13-15	Isaiah 54:11 – 55:5 I Samuel 20:18,42

Roll of Honor:

This Torah commentary comes to you courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

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Rashi & Targum Pseudo Jonathan for:

B’Midbar (Numbers): 4:17 – 5:10

RASHI	TARGUM PSEUDO JONATHAN
17. Adonai spoke to Moshe and to Aharon, saying:	17. And the Lord spoke with Mosheh, saying:
18. Do not cut off the tribe of the families of the Kehatites, from among the Levites.	18. You will not give occasion for the tribe of the family of Kehath to perish among the Levites.
19. This is what you must do for them, that they may live and not die when they approach the Holy of Holies; Aharon and his sons will [first] come and appoint them each man individually, to [perform] his own service, and to carry his own load.	19. But this appointment make you for them, that they may live the life of the just, and die not by the flaming fire; they will turn away their eyes from the Most Holy Place at the time they approach thither. Aharon and his sons will enter, and appoint them man by man to his service and his burden.
20. They will not come in to see when the holy is being covered and [they will not] die.	20. But they will not go in to gaze, when the priests go in to cover the vessels of the sanctuary, that they die not by the flaming fire. [JERUSALEM. And the Levites will not go in to gaze when the priests cover the vessels of the holy house, lest they die.]
21. And Adonai spoke to Moshe, saying;	21. AND the Lord spoke with Mosheh, saying:
22. Take the count of the sons of Gershon as well, according to the house of their fathers according to their families.	22. Take the account of the Bene Gershon also,
23. From thirty years and above, until fifty years, you will count them; all those who enter the division to serve in the Tent of Meeting.	23. from thirty years to fifty years, of all who come by bands to do the work of the tabernacle of ordinance.
24. This is the service of the families of the Gershonites to serve, and to carry.	24. And this is the service of the family of Gershon, to serve and to carry.
25. They will carry the tapestries of the Mishkan and [of] the Tent of Meeting, its covering and the covering of tachash which is on top of it, and the screen for the entrance to the Tent of Meeting,	25. They will carry the curtains of the tabernacle, the tabernacle of ordinance, its covering, and the hyacinth covering which is upon it above; and the hanging of the gate of the tabernacle of ordinance;
26. the hanging [tapestries] of the courtyard, the screen for the entrance to the gate of the courtyard which are over the Mishkan and altar, on all sides their ropes and all of their service utensils and all that will be given [lit. made] to them, and thus will they serve.	26. and the curtains of the court, and the hanging for the gate of the court which is by the tabernacle round about, and their cords and all the vessels of their service, and all that is delivered to them to serve with.
27. By instruction of Aharon and [one of] his sons will be all the services of the sons of the Gershonites for all that they carry and for all their service. You will fix specified appointments for them for everything they carry	27. Upon the word of Aharon and his sons will be all the service of the Bene Gershon, for all their burdens and service, and of their whole work will you ordain the charge upon them.
28. This is the service of the families of the sons of the Gershonites in the Tent of Meeting. Their guardianship is in the hands of Itamar, the son of Aharon the Kohen.	28. This is the ministry of the family of the Bene Gershon, in the tabernacle of ordinance; and the care of them will be in the hand of Ithamar bar Aharon the priest.
29. The sons of Merari, according to their families and according to the house of their fathers you will count them.	29. The sons of Merari will you number,
30. From thirty years and above until fifty years, you will count them; all who enter the division to serve in the Tent of Meeting.	30. from thirty years to fifty years, everyone who cometh with the band to minister in the work of the tabernacle of ordinance.
31. This is what they are entrusted to carry according to all their duties in the Tent of Meeting; the beams of the Mishkan, its bars, pillars and sockets.	31. And this will be the charge of the burdens of all their service in the tabernacle of ordinance, the boards of the tabernacle, its bars, pillars, and bases;
32. The pillars around the courtyard, their sockets, stakes and ropes; with all their utensils and for all their service; and by name will you appoint the utensils to the charge of those who will carry them.	32. the pillars of the court also round about, their pins and their cords, with all the instruments of their whole service, and all those of the charge of their burdens, you will number by their names.
33. This is the service of the families of the sons of Merari for all their service in the Tent of Meeting, under the direction of Itamar, the son of Aharon, the Kohen.	33. This is the work of the family of Merari, according to all their service in the tabernacle of ordinance, under the hand of Ithamar bar Aharon the priest.
34. They counted---Moshe, Aharon and the leaders of the congregation--- the sons of the Kehatites according to their families and according to the house of their fathers.	34. And Mosheh arid Aharon numbered the sons of Kehath by their families, and by the house of their fathers,
35. Those, from thirty years and above, until fifty years; all those who enter the division to serve in the Tent of Meeting.	35. from thirty years to fifty years; every one who came with the band to serve in the tabernacle of ordinance;
36. Their numbers, according to their families were two thousand seven hundred and fifty.	36. and the sums of them were two thousand seven hundred and fifty.
37. These are the numbers of the families of the Kehatites of all who serve in the Tent of Meeting whom Moshe and Aharon counted according to the word of Adonai, through Moshe.	37. These are the numbers of the family of Kehath, of all who ministered in the tabernacle of ordinance; whom Mosheh and Aharon numbered upon the mouth of the Word of the Lord by Mosheh.
38. The numbers of the sons of Gershon, according to their families and according to the house of their fathers.	38. The numbers of the Bene Gershon, after the families of their father's house
39. Those, from thirty years and above, until fifty years; all who enter the division to serve in the Tent of Meeting.	39. from thirty years to fifty years, every one who came with the band to serve in the tabernacle of ordinance;
40. Their numbers, according to their families, according to the house of their fathers were two thousand six hundred and thirty.	40. the sums of them were two thousand six hundred and thirty.
41. These are the numbers of the families of the sons of the Gershonites, of all those who serve in the Tent of Meeting, whom Moshe and Aharon counted, according to the word of Adonai.	41. These are the numbers of the Bene Gershon, of all who ministered in the tabernacle of ordinance, whom Mosheh arid Aharon numbered upon the mouth of the Word of the Lord by Mosheh.
42. The numbers of the families of the sons of the Merarites according to their families, according to the house of their fathers.	42. And the numbers of the Bene Merari, by the families of their father's house,
43. Those, from thirty years and above, until fifty years; all who enter the division to serve in the Tent of Meeting.	43. from thirty to fifty years, every one who came with the band to the service of the tabernacle of ordinance,
44. Their numbers were, according to their families, three thousand two hundred.	44. were three thousand two hundred.
45. These are the numbers of the families of the sons of the Merarites whom Moshe and Aharon counted according to the word of Adonai, through Moshe.	45. These are the numbers of the Bene Merari, whom Mosheh and Aharon numbered upon the mouth of the Word of the Lord by Mosheh.
46. The total of the numbers counted by Moshe, Aharon and the leaders of the congregation [of] the Levites according to their families, according to the house of their fathers.	46. The whole sum of the Levites whom Mosheh arid Aharon and the princes of Israel numbered,
47. Those from thirty years and above, until fifty years; all who enter to serve the service of service and the service of carrying in the Tent of Meeting.	47. from thirty to fifty years, all coming by bands to fulfill the charge and service of the porterage of the tabernacle of ordinance,
48. Their numbers were eight thousand five hundred and eighty.	48. was eight thousand five hundred arid eighty.
49. According to the word of Adonai he counted them, by the hand of Moshe, each man according to his service and according to what he carries; and they were counted, as Adonai commanded Moshe.	49. By the mouth of the Word of the Lord were they numbered by Mosheh, every man according to his service and burden; and the numbering of them was as the Lord commanded Mosheh.
1. Adonai spoke to Moshe, saying;	1. And the Lord spoke with Mosheh, saying:
2. Command B’ne Yisrael that they must expel from the camp. anyone with tzara'at, and anyone from whom flows a seminal discharge and anyone who became defiled by a [departed] soul.	2. Command the sons of Israel to send away from the camp every one who is leprous, or who has an issue, or is unclean by having defiled himself (by touching) the dead.
3. Whether male or female you will send them out. Beyond the camp you will send them, and they will not defile their camps in which I dwell among them.	3. From a male to a female you will send them away, and separate them without the camp, that they may not defile their tents; for the Shekinah of My Holiness dwells among you.
4. B’ne Yisrael did so, and they sent them beyond the camp; just as Adonai spoke to Moshe, so did B’ne Yisrael do.	4. And the sons of Israel did so, and sent them away from the camp; as the Lord had commanded Mosheh, so did the sons of Israel.
5. Adonai spoke to Moshe, saying;	5. And the Lord spoke with Mosheh, saying:
6. Speak to B’ne Yisrael: When a man or a woman commits any of the sins against man, acting treacherously against Adonai, and that person is guilty.	6. Say to the children of Israel: A man or a woman who commits any human sin, in acting perversely before the Lord, and has become guilty;
7. They will confess the sins which they committed and return the principal amount [of the object] of his guilt, and add one fifth to that amount. He will then give it to whom he is indebted.	7. they will make confession of their sins which they have committed. If he hath extorted money from his neighbor, he will restore (the amount of) his sin in the principal thereof, and add to it a fifth of its value, and give (both) principal and fifth to him against whom be hath sinned.
8. But if the man has no redeemer (relative) to whom the debt may be returned, the debt being returned then belongs to Adonai, [then] to the Kohen. This is besides the ram of forgiveness with which he [his sin] will be atoned.	8. And if the man (has died and) has no kinsman to whom the debt may be rendered, the debt to be restored (will he render) before the Lord; he will give it to the priest, besides the ram for his atonement, by which atonement is to be made for him.
9. Every terumah-gift of all the sacred things of B’ne Yisrael that they will bring to the Kohen, will be his.	9. And every separation of all consecrated things of the children of Israel which they bring to the priest will be his.
10. A man's sacred objects will be his; whatever a man gives to the Kohen, will be his.	10. The consecrated tithe, also, of any man will be his, that his substance may not fail; whatever a man gives unto the priest will be his.

Midrash B’Midbar Rabba to Numbers 4:17 – 5:10

1. CUT YOU NOT OFF THE TRIBE OF THE FAMILIES OF THE KOHATHITES FROM AMONG THE LEVITES (IV, 18). This bears on what is written in Scripture: Behold, the eye of the Lord is toward them that fear Him, toward them that wait for His mercy; to deliver their soul from death and to keep them alive in famine (Ps. XXXIII, 18 f.). ‘Behold, the eye of the Lord is toward them that fear Him,’ etc., applies to the tribe of Levi, who patiently wait for the loving-kindness of the Holy One, blessed be He. But do not all creatures look to the loving-kindness of the Holy One, blessed be He? Yes, but more especially the tribe of Levi, who did not receive a portion in the Promised Land and therefore sedulously prayed that Eretz Israel might yield its fruit in order that they might receive their tithes, for they had nothing in the world but the loving-kindness of the Holy One, blessed be He. This explains ‘toward them that wait for His mercy’. ‘To deliver their soul from death’: From actual decease. ‘And to keep them alive in famine’ by means of the twenty-four priestly gifts assigned to the tribe of Levi; ten in the Sanctuary [the sin-offering of cattle, guilt-offering for undoubted commission of offences, communal peace-offerings, sin-offering of fowl, guilt-offering for doubtful commission of offence, the leper's log of oil, the two loaves, the shew bread, the surplus of the ‘omer, and the remnants of meal offerings], ten on the Land [Lit. ‘in the borders’, the technical designation of Eretz Israel as distinct from Jerusalem. The ten are: Terumah, terumah of the tithe the cake of dough, the first of the fleece, gifts consisting of the shoulder cheeks, and maw, - these count as one,-redemption money of the firstbom, the substitute for the firstling ass, field of possession, devoted field, and the restoration of anything taken illegitimately from a proselyte; if he dies without heirs, restoration must be made to the priest (Num. v, 8, is referred to such a case)], and four in Jerusalem [he firstling, firstfruits, contribution from thank-offerings and the ram of the nazirite, and the skins of sacrifices]. This explains, ‘And to keep them alive in famine.’ R. Eleazar b. Pedath said: From what death were they delivered? If from common mortality, there is surely no created being that does not die. What then must be the meaning of, ‘To deliver their soul from death?’ It can only refer to death due to the ark. How am I to understand this? R. Eleazar b. Pedath, in the name of R. Jose b. Zimra, said: When Israel were on their journeys, two sparks of fire would emerge from the two staves of the ark to strike their enemies. Whence do you know this? Because Moses in effect asks Israel: ‘Why should you be afraid of the sons of Anak? Are they harder to conquer than those who came against us and were burned by the ark?’ And so he says to them: Know therefore this day, that the Lord you God is He who goes over before you as a devouring fire (Deut. IX, 3). From this you may infer that two sparks advanced before them, and so he said to them: He will destroy them, and He will bring them down before you (ib.). Now when the sparks came out the fire grazed those that bore the ark and so they were burned and reduced in numbers. How do you know that the tribe of Kohath suffered depletion? You find that three families carried all the vessels of the Tabernacle. Gershon carried all the woven articles: the curtains, the veil of the screen, and the hangings. The family of Kohath carried the ark, the table, the candlestick, the altars, and the vessels of the Sanctuary. Merari carried the boards, the bars, the pillars, and the sockets. Now, you will find that these four families were numbered both from the age of one month and from the age of thirty years. When he numbers the Gershonites from the age of one month he obtains the figure of seven thousand and five hundred. Then he numbers them again, this time from the age of thirty, and finds the total to be two thousand and six hundred and thirty. Thus the latter amounted to a hundred and thirty more than a third of the former. Likewise in the case of Merari. When he numbers them from the age of one month the total amounts to six thousand and two hundred, but when he traces their numbers from the age of thirty he finds them to be three thousand and two hundred, which shows that the latter were by a hundred more than half of the former. In the case of the family of Kohath, however, you will find that they were more numerous than all the other families, for when those of the age of one month are numbered they are found to be eight thousand six hundred, and when those of the age of thirty are numbered they prove to be only two thousand and seven hundred and fifty, which shows that the latter were by a hundred and seventeen less than even a third of the former. Why was it so? As R. Eleazar b. Pedath said in the name of R. Jose b. Zimra: Their numbers were depleted because the fire came out and grazed those that carried the ark. In consequence everybody would run elsewhere; one would take the table, another would take the candlestick, and a third would take the altars, and they would all flee from the ark because it inflicted damage upon them, and so it seemed as though the ark was being slighted, whereupon the Holy One, blessed be He, was angry with them and they were again consumed. So the Holy One, blessed be He, said to Moses: ‘Why should I slay the sons of Kohath? If they carry the ark they dwindle in numbers and if they do not carry it, behold, they incur My anger!’ The Holy One, blessed be He, therefore said to Moses and Aaron: ‘Institute a measure for the protection of the children of Kohath, so that they may not be cut off from the world, and so have no need to abandon the ark and flee. CUT YOU NOT OFF THE TRIBE, etc., but AARON AND HIS SONS WILL GO IN AND APPOINT THEM EVERY ONE TO HIS SERVICE AND TO HIS BURDEN (IV, 19), So that they will be unable to change about from one service to another or from one burden to another.’ Hence it is written: BUT THUS DO UNTO THEM, THAT THEY MAY LIVE (ib.). R. Samuel b. Nahmani said: Heaven forfend! The sons of Kohath did not abandon the ark and run to the table and the candlestick. On the contrary, even though their numbers dwindled they gave their lives for the ark, and the only reason why He warned them, CUT YOU NOT OFF THE TRIBE, etc., is because they knew that whoever carried the ark would have great reward in store for him, and so they left the table, the candlestick, and the altars and they all ran to the ark in order to obtain reward. In consequence quarrelling would break out; one would insist and say, ‘I am going to carry it here,’ and another would insist and say, ‘I am going to carry it here.’ As a result they would behave irreverently, and the Shechina would strike them. The Holy One, blessed be He, therefore said to Moses: ‘Make some provision to safeguard them so that they may not be exterminated from the world; CUT NOT OFF, etc., but let them be arranged properly in their service and in their burden so that they may not quarrel with each other. So Moses instituted a measure for their protection. However, they still quarrelled with each other, one saying, ‘I will carry the ark’ and another saying, ‘No, I will carry it,’ and no one knew what was definitely his duty or what was his burden. The Holy One, blessed be He, therefore said: ‘Then let Aaron and his sons go in and assign to each one his burden’; as it says: AARON AND HIS SONS SHALL GO IN, AND APPOINT THEM, etc.

2. Another interpretation of the text, CUT YOU NOT OFF, etc. This bears on what Scripture says: Rob not the needy, because he is needy, etc. (Prov. XXII, 22). Our Rabbis inquired: What is the text speaking of? If he is needy what can he rob him of? It can therefore only speak of the gifts to the poor which one is obliged by a Scriptural law to give them. They are: The gleanings (Lev. XXIII, 22), the forgotten sheaves (Deut. XXIV, 19), the corner of the field (Lev. XXIII, 22), and the poor man's tithe (Deut. XXIV, 19); and the Holy One, blessed be He, gave warning that one must not rob them of the gifts which are due to be given to them, ‘Because he is needy’ (dal): Sufficient for him (day lo) is his poverty. Is it not enough for the rich man that he is in easy circumstances while the poor man is in distress, but that he must needs rob him also of what the Holy One, blessed be He, has given him? ‘Neither crush the poor in the gate,’ etc. (ib.). This accords with what you read: You will not wrest the judgment of your poor, etc. (Ex. XXIII, 6); also with the verse: You will not afflict any widow, etc. (Ex. XXII, 21). ‘For the Lord will plead their cause, and despoil of life those that despoil them’ (Prov., loc. cit.). And so it also says: If you afflict them in any wise... My wrath will wax hot, and I will kill, etc. (Ex. XXII, 22 f.).

Another exposition: ‘Rob not the needy,’ refers to the tribe of Levi. Why does he call them ‘needy’? Because they were poorer in number than all the other tribes. Of all the tribes there was none that was so few in number as Manasseh, whose total only amounted to thirty-two thousand and two hundred. This comprised those from twenty years old to sixty years and did not include those who were from a month old to twenty years, nor those who were sixty years of age or over. The whole tribe of Levi, however, from the age of one month and upwards only amounted to twenty-two thousand and three hundred besides Aaron and his sons. Why were they so few? Because they were close to the Sanctuary, and whosoever is not sufficiently careful in regard to it suffers at the hand of the divine Attribute of Justice. So the Holy One, blessed be He, said to Israel: ‘Since they keep the charge of the Sanctuary that you may not be harmed, and on your account they dwindle in numbers, do not rob them of the gifts which I have assigned to them. “Because he is needy”: they are poor in inheritance, for they did not receive a share, as you did, in the Land’; as it says: But unto the tribe of Levi Moses gave no inheritance (Josh. XIII, 33); And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, etc. (Num. XVIII, 21); And henceforth the children of Israel will not come nigh, etc. (ib. 22); But the Levites alone shall do the service of the tent of meeting, etc. (ib. 23). ‘Neither crush the poor in the gate’; as you read: When you have made an end of tithing all the tithe of your increase... and has given it unto the Levite, to the stranger, to the fatherless, and to the widow, etc. (Deut. XXVI, 12). If you have done this (i.e. crushed them by withholding their dues), ‘The Lord will plead their cause,’ etc. ‘Rob not the needy,’ refers to the sons of Kohath. Why are they called ‘needy’? Because they belonged to the tribe of Levi who did not get a portion in the Land.

3. Another exposition of the text, CUT YOU NOT OFF, etc. This is explained by the verse: And the Lord said not that He would blot out the name of Israel from under heaven (II Kings XIV, 27). The Holy One, blessed be He, does not wish that any one of them should die. For see what is written: Neither let the alien... speak, saying: The Lord will surely separate me from His people, etc. (Isa. LVI, 3). Now, [reasons God,] if I gave My word concerning the alien that I would not reject him, with how much greater force would that apply to Israel who are My children? This explains, ‘And the Lord said not that He would blot out,’ etc. So it was with the Gibeonites, who were inferior converts and not true proselytes, only having become converted through fear; yet I accepted them and slew Saul because he sought to harm them and put to death the priests who supplied them with food. Nay, more, I brought three years’ famine on their account; as it says: And there was a famine in the days of David three years, etc. (II Sam. XXI, 1). Now, if I did not reject the Gibeonites who came to be with you, will I reject My own children?

This is the meaning of, ‘And the Lord said not that He would blot out,’ etc. With how much greater force then does this apply to the Levites, who minister unto Me! This is the implication of, CUT YOU NOT OFF.

CUT YOU NOT OFF. This bears on the Scriptural text: The Lord is good, a stronghold in the day of trouble (Nahum I, 7). The ways of the Holy One, blessed be He, are not like those of mortals. A mortal king against whom a country rebels punishes indiscriminately and kills the good with the bad. But the Holy One, blessed be He, is not so. When a generation acts provocatively against Him He rescues the righteous/generous and destroys the wicked/lawless. When the generation of Enosh sinned He destroyed them and saved Enoch, as is proved by the text: And Enoch walked with God (Gen. V, 24). Why? ‘In the day of trouble He knows them that take refuge in Him’ (Nahum, loc. cit.).

The generation of the Flood provoked Him and He destroyed them, but delivered Noah; But Noah found grace in the eyes of the Lord (Gen. VI, 8). Thus, ‘In the day of trouble He knows them that take refuge in Him.’

‘The Lord is good, a stronghold in the day of trouble and He knows them that take refuge in Him’: The Sodomites provoked Him and He destroyed them, but rescued Lot, as it says: And it came to pass, when God destroyed the cities of the Plain, that God ... sent Lot out of the midst of the overthrow, etc. (Gen. XIX, 29); which illustrates, ‘In the day of trouble He knows them that take refuge in Him.’ He brought darkness on the Egyptians; But all the children of Israel had light (Ex. X, 23). Thus, ‘In the day of trouble He knows them that take refuge in Him.’ When Israel came out of Egypt and arrived in the wilderness and committed that unnameable deed, all except the tribe of Levi,-as it says: Whoso is on the Lord's side, let him come unto me. And all the sons of Levi gathered themselves together unto him (Ex. XXXII, 26)-Moses rose forthwith and by the hand of the tribe of Levi slew the sinners; as it says: And the sons of Levi did according to the word of Moses (ib. 28). The Holy One, blessed be He, smote those who participated in the worship of the Calf but did not smite the tribe of Levi; as it says: And the Lord smote the people, etc. (ib. 35). Hence ‘In the day of trouble He knows them that take refuge in Him’. Said the Holy One, blessed be He: ‘The tribe of Levi took refuge in Me and sanctified My name in the matter of the Calf. It is only just, therefore, that I should acknowledge them with favor and deliver them from trouble.’ He accordingly cautioned Moses and Aaron to see that the sons of Kohath, who were Levites, were not consumed while attending to the ark. Hence it is written: CUT YOU NOT OFF, etc.

4. Another exposition of the text, CUT YOU NOT OFF, etc. What is written in the verse above? And the Lord spoke unto Moses and unto Aaron (Num. IV, 17). Why, asked R. Levi, should Aaron be mentioned here? Because He gives a hint to the sons of Kohath, saying to them in effect: ‘Take good heed not to be irreverent when you enter the place where the ark is; for if you would behave with irreverence towards it, take a lesson from the sons of Aaron. The sons of Aaron,’ said He, ‘entered without permission, and what does Scripture state concerning them? And there came forth fire from before the Lord, and devoured them (Lev. X, 2). Do you, therefore, in your turn, take note, lest what befell them befall you!’ For this reason He wrote, ‘And the Lord spoke unto Moses and unto Aaron.’ Our Rabbis say: Why was Aaron mentioned here? Because when the sons of Kohath were given orders about carrying the ark they were afraid and began to protest to Moses, saying: ‘Behold we will all die as the sons of Aaron died!’ So the Holy One, blessed be He, said to Moses: ‘In the same way as I safeguarded Aaron-as it says: Herewith will Aaron come into the holy place, etc. (Lev. XVI, 3)-so will I safeguard the families of Kohath that they may not die.’ Hence it is written: CUT YOU NOT OFF... BUT THIS DO UNTO THEM. And wonder not that the Holy One, blessed be He, should have provided a safeguard for them that they might not die, for we find that even for the wicked/lawless He provided safeguards that they should not die. When the Holy One, blessed be He, defined for Moses the thirty-six transgressions, mentioned in the Torah, which are punishable with kareth, Moses said to the Holy One, blessed be He: ‘Sovereign of the Universe! If men commit any of these sins will they be so punished?’ So the Holy One, blessed be He, said to him: ‘Let them receive the forty stripes and escape the penalty of excision.’ This precisely accords with what we have learned: All who have incurred the penalty of excision, and have been flogged, obtain remission from the punishment of excision; for it says: Forty stripes he may give him, he shall not exceed; lest... your brother should be dishonored (weniklah) before your eyes (Deut. XXV, 3), which teaches that having received his flagellation (nilkah) he is again ‘your brother’. These are the words of R. Hananiah b. Gamaliel. Now if, when a person commits a transgression, his soul is taken from him on account of it, does it not follow with even greater force that, if one performs a mitzvah, his soul will be granted to him? And why did the Torah make him liable to receive the forty stripes? Because he transgressed a law of the Torah which was given after forty days and so brought the penalty of death on himself, who was created in forty days (the fetus develops into human shape in forty days); let him therefore be flogged with forty stripes and have his punishment [of excision] remitted; just as happened to Adam, who sinned and incurred the penalty of death and received forty penalties-for the world was cursed on account of his sin with forty curses; ten for Adam, ten for Eve, ten for the serpent, and ten upon the earth,-and the Holy One, blessed be He, prolonged his day, for though it says: For in the day that you eat thereof you will surely die (Gen. II, 17), he lived nine hundred and thirty years, not completing the ‘day’ of the Holy One, blessed be He. Now, if He instituted a protective measure for the wicked/lawless, how much more so for the righteous/generous! This explains: CUT YOU NOT OFF, etc.

5. R. Abba b. Aibu said: It would be enough to mention here2 the family alone. Then why does it mention the whole tribe--for it says: THE TRIBE OF THE FAMILIES OF THE KOHATHITES? The reason is that the Holy One, blessed be He, declares the end from the beginning (Isa. XLVI, 10), and provides beforehand for things that have not yet been done. The Holy One, blessed be He, foresaw that Korah, who would spring from the families of Kohath, would oppose Moses. as it says: Now Korah the son of Izhar, the son of Kohath... took men... and they rose up in face of Moses (Num. XVI, 1 f.)-and that Moses would beseech God that the earth should swallow them up. So God said to him: ‘Take note that it is To be a memorial unto the children of Israel, to the end that no common man... draw near to burn incense... as the Lord spoke unto him by the hand of Moses’ (Num. XVII, 5). Would then the text be defective in any way: why state ‘unto him’?3 To teach that the Holy One, blessed be He, said to him: ‘Moses! I shall listen to your prayer concerning him [Korah] but not concerning the whole tribe.’ Therefore it says: CUT YE NOT OFF THE TRIBE, etc.

6. THE KOHATHITES. Thus it is written, For My name's sake will I defer Mine anger, and for My praise will I refrain for you, that I cut you not off (Isa. XLVIII, 91). The text speaks of Israel. ‘For My name's sake will I defer Mine anger’: [‘My name's sake’] refers to Israel, with whom the Holy One, blessed be He, particularly connected His name by declaring, I am the Lord your God (Ex. XX, 2), and with whose name ‘Israel’ He combined His own. On this account the Holy One, blessed be He, deferred His anger with Israel, for He did not banish them from the world, and only exacted punishment from them in small degrees in exile, in order to cleanse them, not seeking to blot them out so that His name might not suffer profanation through them. We find, in fact, that when Israel were in Egypt they rebelled against the Holy One, blessed be He, and He wished to consume them there, but deferred His anger with them for His name's sake, and did not execute His intention. Thus it is written: Neither did they forsake the idols of Egypt; then I said I would pour out My fury upon them, etc. (Ezek. XX, 8). Likewise when Israel went forth into the wilderness they rebelled against Him, and the Holy One, blessed be He, sought to consume them but deferred His anger with them for His name's sake; as it says: But the house of Israel rebelled against Me in the wilderness... then I said I would pour out My fury upon them... but I wrought for My name's sake, etc. (ib. I3). Similarly, the children of the generation of the wilderness rebelled against the Holy One, blessed be He, and He sought to consume them, but deferred His anger with them for His name's sake, swearing that He would call them to account during the oppressions of heathen governments. But He did not bring about their complete annihilation; as it says: Then I said I would pour out My fury upon them... in the wilderness. Nevertheless I withdrew My hand... I lifted up My hand unto them also in the wilderness, etc. (ib. 21 f.).

‘And for My praise will I refrain (ehetam) from you,’ teaches that in order to prevent the profanation of the name of the Holy One, blessed be He, through them He will bring them the final redemption, the time of whose advent is sealed (hathum); as it says: And I will sanctify My great name, which has been profaned among the gentiles... for I will take you from among the gentiles, etc. (Ezek. XXXVI, 23 f.). Another exposition of the text, ‘And for My praise will I refrain (ehetam) from you.’ Israel were created for the purpose of declaring the praise of the Holy One, blessed be He; as you read: The people which I formed for Myself, that they might tell of My praise (Isa. XLIII, 21). For the reason, then, that His name might be glorified through them He made them [Israel] His seal (hothemam) of goodness; as you may infer from the text: Set me as a seal upon your heart, as a seal upon your arm (S.S. VIII, 6). It is this that was the cause of their not being cut off while in exile. This explains the concluding passage, ‘That I cut you not off’ (Isa. XLVIII, 9).

Another exposition of the text, ‘For My name's sake will I defer Mine anger.’ The text speaks of the Kohathites. To what may this be compared? To a king who had a son that associated with robbers. These were apprehended and his son was apprehended with them. So the king said: ‘What am I to do? Shall I execute the robbers? I cannot; for my son is among them. For my son's sake I will this time acquit them.’ It was thus with the Levites who carried the Tabernacle. When the Holy One, blessed be He, saw that Korah and his assembly were later to oppose Moses and Aaron, He said: ‘What am I to do with these? Kill them now? I cannot; for they are mixed up with the others, who are righteous/generous.’ In order, therefore, that the Attribute of Justice might not strike them all, the Holy One, blessed be He, took half of His name, ‘Yah,’ and attached it to theirs. For the Holy One, blessed be He, changed it to ‘Ha-kehathi’ (the Kohathites) by appending to ‘Kehath’ a “hei” at the beginning and a “yod” at the end, thus making ‘Yah’. This was in order to place them in safe keeping until their day of punishment come. This explains, ‘For My name's sake will I defer Mine anger,’ etc., and for this reason the name is here written, HA-KEHATHI (THE KOHATHITES).

7. BUT THUS DO UNTO THEM, THAT THEY MAY LIVE, AND NOT DIE, etc. (IV, 19). BUT THUS (ZOTH) DO UNTO THEM: Just as the expression zoth is used in connection with Aaron - Herewith (be-’zoth’) will Aaron come, etc. (Lev. XVI, 3)-so it is used here also, to teach that as he provided a safeguard for Aaron so he did for them. THAT THEY MAY LIVE AND NOT DIE, etc.: The Holy One, blessed be He, said to them: ‘Provide a safeguard for the sons of Kohath THAT THE MAY LIVE AND NOT DIE when they approach unto the ark, because if not for them Israel could not exist.’ Why do you say this? Because the four families, Gershon, Kohath, Merari, and Aaron with his sons, surrounded the Tent of Meeting, so that if Israel were stained with some sin, and punishment began to issue from the Shechinah out of the Tent of Meeting, the sons of Kohath, who camped by the Tent of Meeting, would at once rise and hold it back, so that it might not reach them. Whence is this inferred? Because it says: But the Levites shall pitch round about the tabernacle... that there be no wrath upon the congregation, etc. (Num. I, 53). R. Phinehas the priest, son of Hama, said: If you will not infer it from here, you have another passage from which to draw the inference. When Korah rose in opposition to Moses, the Angel of Death prepared to go forth against Israel and to destroy them, and had he actually gone forth he would have slain all Israel. But Moses camped near the Tent of Meeting, since he was one of the descendants of Kohath, and he perceived that the Angel intended to go forth against Israel, so he straightway said to Aaron: ‘Take your fire-pan, and put fire therein from off the altar, ... and carry it quickly unto the congregation, and make atonement for them’ (Num. XVII, 11). ‘Quickly,’ he said, ‘and with a run. Bestir yourself! Why do you stand and dally? "Carry it quickly unto the congregation!" ‘Said Aaron to him: ‘Master! What reason do you see for this?’ He answered: ‘I see the Angel of Death going forth to smite the enemies of Israel, For there wrath gone out from the Lord’ (ib.). Thus you learn that the Levites restrained the punishment. Now to these belonged the sons of Kohath who carried the ark. So the Holy One, blessed be He, said: ‘Are they to suffer through Israel so much anxiety, and you not institute some measure of protection for them?’

8. BUT THUS DO UNTO THEM, THAT THEY MAY LIVE, AND NOT DIE (IV, 19). What reason did the Holy One, blessed be He, see for commanding greater care in regard to the families of the Kohathites than in regard to the other families? R. Judah b. R. Simeon, in the name of R. Samuel b. R. Isaac, said: There is some superior virtue in the tribe of Levi and in the families of Kohath which is wanting in the rest of Israel. Of what nature? All the other tribes were not concerned for the vessels of the Tabernacle, but the tribe of Levi carried the vessels of the Tabernacle, some bearing the boards, some the bars, some the sockets. This is what the sons of Merari carried. The families of the sons of Gershon carried all the woven articles; the families of the sons of Kohath carried the ark (i.e. herein lay its superiority over the other families, since the ark was naturally the most sacred). Another explanation: How superior were the tribe of Levi to the other Israelites! For Israel walked about shod in sandals, while the tribe of Levi, who carried the vessels of the Tabernacle, moved about barefooted (i.e removal of the shoe as a mark of respect for the sanctity of a place, cf. Ex. III, 5). Thus we learn that the tribe of Levi was superior to all the other tribes. And pre-eminent above the tribe of Levi was the family of Kohath. For an ordinary Levite would place his burden, whether it was the boards or the bars or the sockets or anything else, upon wagons, but the families of Kohath bore their burdens upon their shoulders, for they were not allowed to place the ark upon a wagon; as it says: But unto the sons of Kohath he gave none... they bore upon their shoulders. In one further respect, too, they were superior to all the other Levites. For all the other Levites carried all the rest of the Tabernacle and walked in the normal way, with their faces turned in the direction they were going, but the sons of Kohath walked backwards, with their faces towards the ark, so as not to turn their backs upon the ark. Thus you are led to the conclusion that, although they were greater than the other families and, what goes without saying, than Israel, their spirit was not haughty within them but they were subdued in the presence of the ark. Why was it so? Because there is no place for greatness in the presence of God. So you must conclude that, though the family of Kohath were of the aristocracy, yet when they came to carry the ark they carried it like ordinary slaves. The Holy One, blessed be He, therefore, said: ‘The Torah is life; as it says: She is a tree of life to them that lay hold upon her, etc. (Prov. III, 18); For they are life unto those that find them, and health to all their flesh (ib. IV, 22). Now the sons of Kohath have charge of the Torah, synonymous with life, by which is meant the ark they carry, in which is contained the Torah. It is only just that they should live and not die.’ This explains our text, THAT THEY MAY LIVE AND NOT DIE, etc.

9. AARON AND HIS SONS SHALL GO IN, AND APPOINT THEM, etc. (IV, 19). From here R. Samuel b. R. Nahman inferred that because the sons of Kohath knew that whoever carried the ark would have in store for himself great reward, they forsook the table, the candlestick and the altars, etc., as recorded above as far as AARON AND HIS SONS SHALL GO IN.

BUT THEY SHALL NOT GO IN TO SEE THE HOLY THINGS AS THEY ARE BEING COVERED, LEST THEY DIE (IV, 20). R. Judah the Levite, son of R. Shalom, said: If you wish to learn how it was that the sons of Kohath died, you may do so from this verse: BUT THEY SHALL NOT GO IN TO SEE THE HOLY THINGS, etc. It teaches that when they came in to take up the ark they would move away the curtain from the front of it and feed their eyes with gazing at the ark, and were, in consequence, consumed; as it says: For a man shall not see Me and live (Ex. XXXIII, 20). Now, what kind of protective measure did Moses institute for them? God said to him: ‘When they take the Tabernacle to pieces let not the sons of Kohath take down the curtains in front of the ark, but let the sons of Aaron come in and take it down, because they are priests, and let them cover the ark and also the table, and in the same way all the vessels mentioned to him.’ In this way they were safeguarded. For they would not die if they did not gaze upon the ark. Hence it is written: BUT THEY SHALL NOT GO IN TO SEE THE HOLY THINGS AS THEY ARE BEING COVERED (KEBALA’), etc., which refers to the ark; LEST THEY DIE if they do see it.

What, said R. Levi, is meant by KEBALA? If they see of the ark even so much as a mote (bela’) that drops from the eye they will immediately die. This can be proved from the men of Beth-shemesh; for it says: And He smote of the men of Beth-shemesh, because they gazed upon the ark of the Lord, even He smote of the people, etc. (I Sam. VI, 19). What is implied in the text, ‘Because they gazed upon the ark of the Lord’? R. Abbahu and R. Eleazar differ on the point. One says that they continued reaping as they bowed; and the other says that they made uncalled-for remarks. What did they say? ‘Who provoked you that you did become angry, and who asked your pardon that you were appeased? R. Levi said: The curtain on the ark got twisted and they saw the ark. Come and see what mischief befell them through this! For it is written: He smote of the people seventy men, and fifty thousand men (ib.). R. Abbahu and R. Eleazar each interprets this in his own way. One says that the slain were only seventy men, but that each was equal to fifty thousand men; while the other says that they were fifty thousand, and each was equal to the seventy members of the Sanhedrin. R. Hanina and R. Mona offer different interpretations. One says that 'seventy men' refers to the Sanhedrin, and ‘fifty thousand men’ implies that they were equal to fifty thousand men; while the other says that ‘seventy men’ does refer to the Sanhedrin, but the ‘fifty thousand men’ were of the masses.’ Elijah says (in the work known as Tanna debe Eliyahu): They gathered together and went out to battle and fifty thousand of their men fell and with them fell also the whole body of the Great Sanhedrin (consisting of seventy-one elders, as distinct from the Small Sanhedrin which comprised only twenty-three). Who caused them to be slain? You must grant that none but the men of Beth-shemesh caused them to be slain by having gazed upon the ark. He warned the sons of Kohath, therefore, that THEY SHALL NOT GO IN TO SEE, etc. The Holy One, blessed be He, intimated: 'As I have done to the sons of Kohath for fearing Me, honoring them and giving them glory and giving them warnings in order to deliver their souls from death, so will I honor all who fear Me, and I will not cut their name off from the world.’ From whom do you learn this? From the children of Jonadab the son of Rechab. As a reward for having performed My will, what is written about them? There will not be cut off unto Jonadab the son of Rechab a man to stand before Me for ever (Jer. XXXV, 19). Now if I have done so much to those who are proselytes, is it not all the more to be expected that Israel, who are My loving children, My dear children, should, provided they act in accordance with My wish, stand before Me for ever? As it says: Oh that you would hearken to My commandments! Then would your peace be as a river ... His name would not be cut oft, nor destroyed from before Me (Isa. XLVIII, 18 f.), and it also says But you that did cleave unto the Lord your God are alive every one of you this day (Deut. IV, 4).

1. TAKE THE SUM OF THE SONS OF GERSHON ALSO. etc. (IV, 22). Hence [here follows an exposition on precedence prompted by the reflection that Gershon, though the firstborn, is numbered after Kohath] it is written, She [wisdom] is more precious than rubies; and all the things you can desire are not to be compared unto her (Prov. III, 15). We have learned elsewhere: A Sage takes precedence over a king of Israel [even in matters of life and death], for if a Sage dies there is none to replace him, while if a king of Israel dies-well, all Israelites are eligible for the kingship. A king takes precedence over a High Priest; for it says, And the king said unto them: Take with you the servants of your lord, etc. (I Kings I, 33) [David addressed this to Zadok the High Priest, your lord referring to himself; thus the king is styled his lord]. A High Priest takes precedence over a prophet; for it says, And let Zadok the priest and Nathan the prophet anoint him there (ib. 34). Zadok is mentioned before Nathan. R. Huna in the name of R. Hanina said: A prophet must bend his hands and feet and sit before a High Priest (in submissive discipleship). What reason is there for saying so? Because it is written, Hear now, O Joshua the high priest, you and your fellows that sit before you (Zech. III, 8). You might think they were ordinary folk. It is therefore stated, For they are men that are a sign (ib.), and the expression ‘sign’ can only refer to prophecy; for it says, And he (the prophet) give you a sign or a wonder (Deut. XIII, 2). A High Priest anointed with the anointing oil takes precedence over one who is consecrated only by the additional garments. A prophet takes precedence over a priest anointed for war.

One anointed for war takes precedence over a deputy High Priest. A deputy takes precedence over a chief of the guard (i.e. of Temple servants composed of groups of priests and Levites doing duty in rotation). A chief of the guard takes precedence over the chief of a priests’ division (this was a subdivision of the former). The chief of a priests’ division takes precedence over an amarkal (one of the seven Temple trustees superintending the cashiers). An amarkal takes precedence over a Temple treasurer. A Temple treasurer takes precedence over an ordinary priest. An ordinary priest takes precedence over a Levite. A Levite takes precedence over an Israelite; an Israelite over a bastard; a bastard over a nathin; a nathin over a proselyte; a proselyte over a manumitted slave. When does this order of precedence apply? When they are all equal in other respects. But if the bastard was a scholar he takes precedence over an ignorant High Priest (‘for it says, “She is mote precious than rubies,”’). They (the disciples) thought that this order of precedence applies to redemption (from captivity), to lifesaving, and to clothing; not, however, to a seat at the academy. R. Abin, however, said: To a seat at the academy also. What is the reason? ‘She (wisdom, or Torah, and consequently he who studies it) is more precious than rubies (peninim)’; this means, more precious even than he who goes into the innermost precincts of the Sanctuary (lifenei velifenim) [A play on peninim].

Another explanation: ‘She is more precious than rubies’ refers to Kohath and Gershon. Although Gershon was the firstborn and we find that Scripture always shows honor to the firstborn, yet, because Kohath bore the ark where the Torah was deposited, Scripture gives him precedence over Gershon. For He first said, Take the sum of the sons of Kohath and afterwards He says, TAKE THE SUM OF THE SONS OF GERSHON, etc. This explains, She is more precious than rubies (peninim); ‘than peninim’ meaning, ‘than the firstborn,’ who is designated by this word because he came out of the womb first. ‘Peninim’ certainly denotes ‘priority’; as you read, Now this was the custom in former time (lefanim) [A play on peninim] in Israel (Ruth IV, 7).

2. TAKE THE SUM OF, etc. Hence it is written, He withdraws not His eyes from the righteous/generous, etc. (Job XXXVI, 7), which means that the Holy One, blessed be He, does not withhold from them some realization of His ideal. Thus we find that Jacob eagerly desired the birthright for a godly purpose--to wit, that he might be able to offer sacrifices-and so he acquired it from Esau for money. The Holy One, blessed be He, therefore gave him His approval and called him, My son, My firstborn (Ex. V, 22), and conferred upon the firstborn the distinction of offering sacrifices before Him. This explains, ‘He withdraws not His eyes (‘enav) from the righteous/generous.’ [Another interpretation:] ‘Enav’ can but signify ‘his place’ (tahtav), as you read, And, behold, if the plague stay in its place--be'enav (Lev. XIII, 5). And what is the import of the phrase ‘his place’ (tahtav)? It means ‘his children’; as you read, Instead of (tahath) your fathers shall be your sons (Ps. XLV, 17).5

But with kings upon the throne (Job, loc. cit.), signifies that the Holy One, blessed be He, allotted honor to the firstborn, and by them kingship should fittingly be assumed; as it says, But the kingdom gave he to Jehoram, because he was the firstborn (II Chron. XXI, 3). In the case of David it likewise says, I also will appoint him firstborn, the highest of the kings of the earth (Ps. LXXXIX, 28). This explains, ‘But with kings upon the throne.’ He sets them for ever (Job loc. at.). They [the firstborn], in fact, would have been worthy of assuming the priestly office and the duties of the Levites, if they had not sinned in connection with the incident of the Golden Calf. For originally the firstborn offered sacrifices; as it says, And he sent the young men of the children of Israel, who offered burnt-offerings, etc. (Ex. XXIV, 5) [these were the firstborn]. And so Jacob says to Reuben: Reuben, you are my firstborn... the excellence of dignity (se'eth), and the excellence of power--’oz (Gen. XLIX, 3). By se'eth [lit. ‘lifting up’] he was alluding to the priesthood; for you read, And Aaron lifted up his hands toward the people, and blessed them (v. IX, 22) [deduction by analogy], while by ’oz he alluded to the kingship; for it says, And He will give strength (‘oz) unto His king (I Sam. II, 10). Had Reuben not disgraced himself by his conduct with Bilhah (cf. Gen. XXXV, 22), he would have been worthy of assuming the priesthood and the kingship, seeing that he was the firstborn. How do we know that they were worthy of assuming the service of the Levites also? Because you find, in fact, that ordinary Levites (not firstborn) came to replace firstborn Israelites; as it says, And you will take the Levites for Me, even the Lord, instead of all the firstborn among the children of Israel, etc. (Num. III, 41). Thus we have explained ‘He sets them for ever’ as alluding to the service of the Levites which the firstborn deserved to assume; as you read, And the Levites were numbered from thirty years old and upward, etc. (I Chron. XXIII, 3), Of these, [twenty and four thousand] were to oversee (lenazzeah) the work of the house of the Lord, etc. (ib. 4). And concerning the tribe of the Levites Scripture said, Mine eyes are upon the faithful of the land, that they may dwell with me (Ps. CI, 6) [The point of this quotation is not clear, nor in fact does the verse explicitly refer to the Levites at all. Perhaps we should render: And it is concerning the tribe of Levi that Scripture says, Mine eyes, etc. The point will then be precisely this, that the verse refers to the Levites, and that the end of the verse He shall minister unto me (this is not quoted, but it is not unusual for the Midrash to quote the first half of a verse when the point lies in the second half) is synonymous with To oversee the work of the house of the Lord. The purpose of both verses would be then to show what the duties of the Levites are which (according to the present Midrash) the firstborn were originally intended to perform], which explains the text, ‘He sets them for ever’ (lanezah) [we have here a play on words, lanezah being read lenazzeah ‘to oversee’]. And they are exalted (Job loc. cit.). Who caused the firstborn to forfeit all this glory? The cause was their having exalted themselves and worshipped the Golden Calf [i.e. in their overweening pride they rejected the true God and took to idolatry]. Consequently, They are bound in fetters --bazikkim (ib. 8), by being prohibited from offering anything prepared by fire (viz. sacrifices) - zikkim can only allude to ‘fire’; as it says, Behold, you all kindle a fire, you gird yourselves with firebrands -- zikkoth (Isa. L, 11). [And be holden in cords of poverty (Job, loc cit.),] for they had to redeem themselves, each one for five shekels, and to give the money to the Levites [poverty being interpreted in the sense of loss of money]. Thus we find that the firstborn Israelites fell from their greatness as a result of the incident of the Calf. As for the firstborn Levites, however, who did not fall into error in connection with the Calf, [they did not suffer, for] the priesthood was conferred upon Aaron who was a firstborn, and the other firstborn Levites were not put to the necessity of redemption nor of atonement, and they still acquired the same Levitical sanctity as their brethren. Should some one whisper to you in objection that Gershon surely was the firstborn; why then did Scripture give precedence to Kohath in the numbering, counting Gershon afterwards?--you may answer him that it was because Kohath was of those who bore the ark; that he was most holy, and that from him was descended Aaron the priest who was most holy, while Gershon was only holy, and that it was for this reason that Scripture gave precedence to Kohath. But whence do you learn that Gershon did not forfeit his greatness on account of his having been a firstborn? [I.e. that he did not lose his greatness merely because he was a firstborn, as the firstborn of Israel had done. A further proof is now given that the firstborn of the tribe of Levi did not suffer this degradation, for without it one might still argue that Gershon lost his precedence precisely because he was a firstborn, and not because of the reasons just stated.] From the fact that you find that just as in the case of Kohath it says, Lift up the head of the sons of Kohath (Num. IV, 2), so in the case of Gershon it says, LIFT UP THE HEAD OF THE SONS OF GERSHON. And the reason why Scripture said THEY ALSO is that you should not suppose that the sons of Gershon were numbered second because they were inferior to the sons of Kohath. Not at all; THEY ALSO was inserted to indicate that the sons of Gershon are also like the sons of Kohath in every respect and the latter were placed first in this connection as a mark of honor to the Torah. In other places, however, Scripture places Gershon before Kohath.

Ketubim Targum Tehillim (Psalms) 93

JPS Translation	TARGUM
1. The LORD reigns; He is clothed in majesty; {N} the LORD is clothed, He has girded Himself with strength; yes, the world is established, that it cannot be moved.	1. The Lord is king, he has put on greatness; the Lord has put on strength and girded Himself; also he made strong the world, so that it will not be shaken.
2. Your throne is established of old; You are from everlasting.	2. Your throne is established from the beginning; from eternity You are God.
3. The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their roaring.	3. The rivers lift up, O Lord, the rivers lift up their voice in song; the rivers will receive a reward for their praise.
4. Above the voices of many waters, the mighty breakers of the sea, the LORD on high is mighty.	4. The Lord is more to be praised in the highest heavens than the sound of many waters, the praiseworthy [waters], the breakers of the great sea!
5. Your testimonies are very sure, holiness becomes Your house, O LORD, for evermore. {P}	5. Your testimonies are very true, beautiful and holy for Your sanctuary, O Lord, for length of days.

The Midrash on Psalms (Midrash Tehillim): Psalm 93

I. The Lord reigns; He is clothed with majesty; the Lord is clothed, He has girded Himself with strength (Ps. 93:1). Elsewhere, this is what Scripture says: You are great and Your name is great in strength. Who would not fear You, O King of the nations? (Jer. 10:6-7). The Holy One, blessed be He, asked Jeremiah: “You call Me King of the nations, but am I not King of Israel?” Jeremiah replied: Because You said to me, I have appointed you a prophet to the nations (Jer. 1:5), therefore I call You King of the nations also. For it befits You (Jer. 10.7)—this kingship befits You.

R. Hanina taught: There is one to whom clothes are becoming, but whose clothes are not comely. And there is another whose clothes are comely, but to whom clothes are not becoming. But the Holy One, blessed be He, He becomes His clothes, and His clothes become Him: The Lord reigns; He is clothed with majesty. The Holy One, blessed be He, is clothed with seven garments. With one, he was clothed in the fighting at the Red Sea: The Lord reigns; He is clothed with majesty names that which clothed Him in the fighting at the Red Sea, as is also said 1 will sing unto the Lord, for He triumphed with majesty (Ex. 55:1). And with another, he was clothed at Sinai, for The Lord is clothed. He has girded Himself with strength (Ps. 93:2) names the strength which He gave to His people at Sinai. And with another, in the war with Babylon, for it is said He put on the garments of vengeance for clothing (Isa. 59:17), and also For it is the vengeance of the Lord, the vengeance of His Temple (Jer. 51:11). And with another, in the war with Media, for it is said He put on righteousness/generosity as a coat of mail (Isa. 59:57), and also Mordecai went forth from the presence of the king in royal apparel (Esth. 8:9). And with another, in the war with Greece, for it is said He ... was clad with zeal as a cloak (Isa. 59:57); the Hasmoneans also were clad in cloaks of zeal. And with another, in the war with Edom, as it is said Who is this that comes from Edom, with crimsoned garments from Bozrah? This One glorious in His apparel (Isa. 63:1). And with the seventh garment, in the days of the Messiah, as it is said His raiment was as white snow (Dan. 7:9).

II. Yes, the world is established, that it cannot be removed (Ps. 93:1). R. Aibu told a parable of a king to whom, at the very beginning of his reign, a certain legion sang a song of praise. So the king gave the legion an honor which was never to be taken away from it. Just so, when the Holy One, blessed be He, began to reign over His world, the waters were the first to sing a song of praise to Him, as is said Above the voices of many waters (Ps. 93:4). Thereupon, the Holy One, blessed be He, said to the waters: As you live, I will bestow an honor upon you, as is said O Lord ... You did establish the earth upon its foundations [of water] – an honor that shall not be removed for ever (Ps. 104:5). Hence Yes, the world is established—it cannot be removed.

III. Your throne is established of old (Ps. 93:2). This, His throne, is one of the six things that existed in His thought before the creation of the world, namely, the throne of glory, the king Messiah, the Torah, Israel, the sanctuary, and repentance. Of the throne of glory, it is written Your throne is established of old; of the king Messiah, it is written His name will be continued before the sun (Ps. 72:57); of the Torah, it is written The Lord made me as the beginning of His way, before His works of old (Prov. 8:22); of Israel, it is said Remember Your congregation, which of old You did make Your own (Ps. 74:2); of the sanctuary, it is said A glorious high throne from the beginning is the place of our sanctuary (Jer. 17:12); of repentance, it is said Before the mountains were brought forth ... You turn man to contrition; and say: “Return, ye children of men” (Ps 90:2,3).

IV. The floods have lifted up, O Lord, the floods have lifted their voice (Ps. 93:3). R. Simeon ben Yohai taught: When the Philistines captured the Ark, they lifted themselves up in pride saying: “We have captured not only the Ark, but also the God of the Ark.” Of this, it is written The floods have lifted up, O Lord, the floods being the Philistines, of whom it is said From the flood, the land of the Philistines (I Kings 5:1).

And The floods lift up, but 1 will be the tearing of them (Ps. 93:3). God said: “When the Philistine floods lift up, I will tear them with cruel punishments.” Of I will be the tearing of them, R. Samuel bar Nahmani said that the upper intestine of the Philistines was torn to pieces; but R. Simeon ben Lakish said that the lower intestine of the Philistines was torn to pieces. Hence The floods have lifted up, 0 Lord, the floods have lifted up their voice; the floods lift up, but I shall be the tearing of them.

V. Another comment on The floods have lifted up, 0 Lord. R. Bercchiah said in the name of Ben Azzai and Ben Zoma: The waters lifted themselves up and came near the throne of glory, as is written The spirit of God hovered over the face of the waters (Gen. 1:2), and also, As an eagle that stirs up her nest, hovers over her young (Deut.32:11).

When the word went forth from the mouth of the Almighty Let the waters ... be gathered together (Gen. 1:9), the mountains and the hills rose up from the uttermost parts of the earth and were scattered over the whole earth, so that there were many valleys in the earth’s surface, and the waters rolled down and were gathered into the valleys, as is said The gathering together of the waters called He seas (Gen. 1:9). Forthwith the waters lifted themselves up and rose to cover the earth as in the beginning. But then the Holy One, blessed be He, rebuked them and subdued them beneath the soles of His feet and measured out their extent with His span so that they should neither enlarge nor diminish, and as a man makes a hedge for his vineyard, so He made the sand into a hedge for the sea. Thus when the waters rise and see the sand before them, they turn back, as is said Fear you not Me? says the Lord; will you not tremble at My presence? Who have placed the sand for the bound of the sea, by a perpetual decree that it cannot pass it (Jer. 5:22). Indeed, ere the waters were gathered, the deeps were created. And what are these deeps? They are the ones under the earth, for the earth is stretched out above the deeps. Like a ship that floats in the heart of the sea, so the earth is stretched out above the waters, as is said To Him that stretched out the earth above the waters (Ps. 136:6).

But those other waters—whither did they go? R. Berechiah taught in the name of R. Yudan ben Levi, who taught in the name of R. Judah thc Levite bar R. Shallum: Consider two bowls: When one is full and the other is empty, the full one can be poured into the empty one; but if both bowls are full, what can one do with them? On the other hand, bags that are filled with air, can take up all the space of the banqueting room, but when the air is pressed out of them, they can be put away in one corner. Just so when the whole earth was filled with waters upon waters, what did the Holy One, blessed be He, do? He trod (down upon them, so that the air came out of them, as is said Behold, He holds the waters together and they dry up (Job 12:15), and also [God] ... treads upon the waves of the sea (ibid. 9:8), and also He gathers the waters of the sea together as in a bag (Ps. 33:7). Then where did the waters go? R. Levi said: As the waters were seething, asking one another: “Whither will we go?” God said: “To the sea! To the sea!” According to R. Abba bar Kahana, God said: “To this place! To that place!” According to R. Huna, God said: “To this sea! To that sea!” R. Berechiah, in the name of Ben Azzai, commented: The voice of the Holy One, blessed be He, was a setter of bounds for the waters, as is said The voice of the Lord is for the waters (Ps. 29:3). Hence The floods lift up their seething.

VI. Out of the voices of many waters, the mighty breakers of the sea (Ps. 93:4). It happened that when Hadrian Caesar sought to fathom the depth of the Adriatic he took ropes and kept lowering them for three and a half years, until he heard a heavenly voice which said: “Hadrian will end [ere his rope does]!”

Again, Hadrian Caesar sought to know how the waters praise the Holy One, blessed be He, and so he made chests of glass in which he put men, and then lowered the chests into the Great Sea. When the men came up, they said: We have heard the waters of the Great Sea praise the Holy One, blessed be He, thus wise: The Lord on high is mighty.

VII. In a different comment, the verse is read The floods have carried off the Lord (Ps. 93:3). Woe unto the wicked/lawless nations who think that they carried off only Israel into captivity. For not only Israel have the wicked/lawless nations carried off into captivity, but The floods have carried off the Lord,” the floods being the nations, of whom it is said Ah ... the rushing of nations that make a rushing like the rushing of mighty waters (Isa. 17:52). Therefore it is said The floods have carried off the Lord, the floods have lifted up their voice; the floods lift up their breaking that is, by persecutions, the nations broke the children of Israel to bits. But now the floods will come and also break the wicked/lawless nations to bits.

By The noise of many waters (Ps. 934) in the next verse is meant that the wicked/lawless nations came into the Holy Temple and made a noise [of triumph] within it. Thus also Scripture says, They have made a noise in the house of the Lord, as in the day of a solemn feast (Lam. 2:7)—that is, the nations made a noise [of triumph] in the Holy Temple.

In a different exposition, the phrase is read The noise of great waters and means that the waters of the deep are called great waters, for it is said You did walk through the sea with Your horses, through the heap of great waters (Hab. 3:15); this verse proves that the waters of the deep are called great waters. And the proof that the Waters on high are called great waters? It is said Under the firmament ... when they Went I heard the noise of their wings like the noise of great waters (Ezek. 1:23-24). A parable of a king who had two legions. When the king visited with the one, it was called great, for it was said: “Great is the legion with whom the king visits.” And when the king came down to the other legion, it was said: “Great is this legion to whom the king comes.” Just so, when the Holy One, blessed be He, is on high, the waters on high are called great waters, as it is said Under the firmament ... when they went I heard the noise of their wings like the noise of great waters, like the voice of the Almighty (Ezek. 1:24). And when God comes down to the deep, the waters of the deep are called great waters, as it is said You did walk through the sea with Your horses, through the heap of great waters (Hab. 3:15).

VIII. Your testimonies are very sure, let holiness become Your house, O Lord, for evermore (Ps. 93:5). Moses said to the Holy One, blessed be He: “Master of the universe, when You make low the voice of the Torah and the voice of the Holy Temple, then do You raise up the voice of the wicked/lawless nations. And when You raise up the voice of the Torah and the voice of the Holy Temple, then do You make low the voice of the wicked/lawless nations.” Accordingly, in Let holiness become Your house, 0 Lord, for evermore, it is as though Moses said: When You again set holiness in Your house, let it not be [for a time] as at the first but let it be for eternity.

R. Simon taught: In the Torah are mentioned thirteen attributes of God through every one of which the Holy One, blessed be He, may grant mercy to the children of Israel, for it is said The Lord, the Lord, God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin (Ex. 34:6-7). Rab said that there are eleven such attributes And the Rabbis said that there are ten such. Which one of these attributes was Moses thinking of when he prostrated himself in prayer? Rab said: The attribute of His being abundant in goodness, for it is said And Moses made haste, and bowed his head toward the earth, and worshipped (Ex. 34:8). R. Eliezer be Jacob said: The attribute of His being longsuffering. The Rabbis said: The attribute of mercy.

R. Isaac taught that Moses said to the Holy One, blessed be He: “When a man sins, why do You not punish him at once? The Holy One, blessed be He, replied: You will have occasion to mention My slowness to anger. If any other man had spoken thus, he would have spoken shamefully. But you to whom I revealed My attributes, should you speak thus? As you live you will have occasion to call upon them! And indeed, not long afterwards, the Holy One, blessed be He, said to Moses: I will smite them with the pestilence, and destroy them (Num. 14:12), whereupon Moses entreated: Let the power of the Lord be great, according as You have spoken, saying: The Lord is slow to anger, and plenteous in loving-kindness (ibid. 14:17, 18).

R. Haggai related: When I used to go down into the synagogue of Tiberias, the one with the double colonnade, I would hear the voices of young children within the synagogue, all of them blessing the Lord and saying, Your testimonies are very sure ... for the prolonging of our days. Lest it be argued that as God prolongs His patience with the wicked/lawless, He also prolongs His patience with the righteous/generous, therefore the next verse says, The Lord is a God of vengeance—a God of vengeance shows forth (Ps. 94:1).

Ashlamatah: Zephaniah 3:7-15, 20

7. I said: ‘Surely you wilt fear Me, you will receive correction; so her dwelling will not be cut off, despite all that I have visited upon her’; but they betimes corrupted all their doings.

8. Therefore wait you for Me, says the LORD, until the day that I rise up to the prey; for My determination is to gather the nations, that I may assemble the kingdoms, to pour upon them Mine indignation, even all My fierce anger; for all the earth will be devoured with the fire of My jealousy.

9. For then will I turn to the peoples a pure language (i.e. Hebrew), that they may all call upon the name of the LORD, to serve Him with one consent.

10. From beyond the rivers of Ethiopia will they bring My suppliants, even the daughter of My dispersed, as Mine offering.

11. In that day will you not be ashamed for all your doings, wherein you have transgressed against Me; for then I will take away out of the midst of you your proudly exulting ones, and you will no more be haughty in My holy mountain.

12. And I will leave in the midst of you an afflicted and poor people, and they will take refuge in the name of the LORD.

13. The remnant of Israel will not do iniquity/lawlessness, nor speak lies, neither will a deceitful tongue be found in their mouth; for they will feed and lie down, and none will make them afraid. {P}

14. Sing, O daughter of Zion, shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.

15. The LORD has taken away your judgments, He has cast out your enemy; The King of Israel, even the LORD, is in the midst of you; you will not fear evil any more. {P}

16. In that day it will be said to Jerusalem: ‘Fear you not; O Zion, let not your hands be slack.

17. The LORD your God is in the midst of you, a Mighty One who will save; He will rejoice over you with joy, He will be silent in His love, He will joy over you with singing.’

18. I will gather them that are far from the appointed season, who are of you, that have borne the burden of reproach.

19. Behold, at that time I will deal with all them that afflict you; and I will save her that is lame, and gather her that was driven away; and I will make them to be a praise and a name, whose shame has been in all the earth.

20. At that time will I bring you in, and at that time will I gather you; for I will make you to be a name and a praise among all the peoples of the earth, when I turn your captivity before your eyes, says the LORD. {P}

Special Ashlamatah: Isaiah 54:11 – 55:5

11. O you afflicted, tossed with tempest, and not comforted, behold, I will set your stones in fair colors, and lay your foundations with sapphires.

12. And I will make your pinnacles of rubies, and your gates of carbuncles, and all your border of precious stones.

13. And all your children will be taught of the LORD; and great will be the peace of your children.

14. In righteousness/generosity will you be established; be you far from oppression, for you will not fear, and from ruin, for it will not come near you.

15. Behold, they may gather together, but not by Me; whosoever will gather together against you will fall because of you.

16. Behold, I have created the smith that blows the fire of coals, and brings forth a weapon for his work; and I have created the waster to destroy.

17. No weapon that is formed against you will prosper; and every tongue that will rise against you in judgment you will condemn. This is the heritage of the servants of the LORD, and their due reward from Me, says the LORD. {S}

1. Ho, every one that thirsts, come you for water, and he that has no money; come you, buy, and eat; yes, come, buy wine and milk without money and without price.

2. Wherefore do you spend money for that which is not bread? and your gain for that which satisfies not? Hearken diligently unto Me, and eat that which is good, and let your soul delight itself in fatness.

3. Incline your ear, and come unto Me; hear, and your soul will live; and I will make an everlasting covenant with you, even the sure mercies of David.

4. Behold, I have given him for a witness to the peoples, a prince and commander to the peoples.

5. Behold, you will call a nation that you know not, and a nation that knew not you will run unto you; because of the LORD your God, and for the Holy One of Israel, for He has glorified you. {S}

Special Ashlamatah: I Samuel 20:18,42

18. And Jonathan said unto him: ‘To-morrow is the new moon; and you will be missed, your seat will be empty.’

42. And Jonathan said to David: ‘Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying: The LORD will be between me and you, and between my seed and your seed, for ever.’ And he arose and departed; and Jonathan went into the city.

Midrash of Matityahu (Matthew) 19:13-15

13. Then children were presented to Yeshuah, that he might lay his hands on them and pray; and the Talmidim rebuked those who brought them.

14. And Yeshuah said, “Allow the youths and so not impede them to come to me, for of such is the government of the heavens. Truly I tell you that you will not enter the government of the heavens if you are not like these.”

15. And having put his hands on them, he proceeded from there.

The Rabbi’s Private Prophetic Study

Let me tell you a secret, anyone observing the mitzvoth, studying Torah in-depth regularly, continuously doing righteousness/generosity and adhering to the Master of Nazareth, becomes ipso facto a “first-born” without the curse hanging on them of the sin of the golden calf, as it is said:

“But you have come to Mount Zion and to [the] city of [the] living God, to heavenly Jerusalem and to countless thousands of angels (ministers), to [the] festive gathering and assembly [or, synagogue] of first-born [ones] having been enrolled in heaven and to God, [the] Judge of all [people], and to [the] spirits of righteous/generous [ones] having been made perfect.” (Bereans/ Hebrews 12:22-23)

And in another place we read:

“having blotted out [or, canceled] the handwritten record of debts in the decrees against us (i.e. the penalties for the sin of the golden calf), which was contrary to us, and he (Messiah ben Yosef) has taken it out of the way, having nailed it to the cross;” (Col. 2:14).

And in the same way that the sons of Kohath carried the ark of the covenant bare-footed and at hurt to them because of the two sparks emanating from the ark, so too anyone observing the mitzvoth, studying Torah in-depth regularly, continuously doing righteousness/generosity and adhering to the Master of Nazareth, as it is said:

“And whoever does not carry his cross and come after Me is not able to be My disciple.” (I Lukas/Luke 14:27).

The Torah and the Torah service was carried on the backs of the Levites, to their hurt, yet with much joy and willingness; and so must all the followers of the Master of Nazareth carry to their hurt and with much joy and willingness The Torah and the Torah service on their backs. And this is the cross to which the Master of Nazareth referred to in I Lukas/ Luke 14:27!

May we learn in all humility to be as devoted and learned servants of G-d as the sons of Kohath, and to merit all the blessings reserved for firstborns, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai