## Or HaChaim on Numbers Chapter 3

###### Or HaChaim on Numbers 3:1:1
[Or HaChaim on Numbers 3:1:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:1:1)

**תּוֹלְדֹת אַהֲרֹן וּמֹשֶׁה וְגוֹ׳.** וְלֹא מָנָה אֶלָּא תּוֹלְדוֹת אַהֲרֹן, לוֹמַר כִּי בְּנֵי אַהֲרֹן יֵחָשְׁבוּ עַל מֹשֶׁה לְצַד שֶׁהוּא הִתְפַּלֵּל בַּעֲדָם וְחָיוּ, דִּכְתִיב (דברים ט:כ) ״וּבְאַהֲרֹן הִתְאַנַּף ה׳ לְהַשְׁמִידוֹ״ וְגוֹ׳, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ויקרא רבה ז:א) שֶׁהוֹעִילָה תְּפִלָּתוֹ לְהַצִּיל אֶלְעָזָר וְאִיתָמָר.

**Or Hachayim, trans. Eliyahu Munk:**
**תולדות אהרן ומשה, descendants of Aaron and Moses, etc.** Curiously, the Torah enumerates only Aaron's descendants. This is to tell us that they were considered as if they had been Moses' descendants seeing he had prayed on their behalf as we know from Deuteronomy 9,20 where G'd is reported as having been angry at Aaron, ready to exterminate him. This would have resulted in his remaining two sons dying. Our sages in *Vayikra Rabbah* 7,1 say that Moses' prayer helped to keep Eleazar and Ittamar alive.


###### Or HaChaim on Numbers 3:1:2
[Or HaChaim on Numbers 3:1:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:1:2)

וְאָמְרוֹ **בְּיוֹם דִּבֶּר** וְגוֹ׳, לוֹמַר זְמַן שֶׁהִתְפַּלֵּל עֲלֵיהֶם, וְכָלַל עוֹד בָּזֶה סִבַּת קַבָּלַת תְּפִלָּתוֹ שֶׁהוּא לְצַד שֶׁדִּבֶּר ה׳ אֵלָיו בְּהַר סִינַי וְנַעֲשָׂה צִיר נֶאֱמָן לַה׳ בְּקַבָּלַת הַתּוֹרָה:

**Or Hachayim, trans. Eliyahu Munk:**
Our verse continues ביום דבר ה׳, to tell us precisely when Moses prayed on their behalf. There is also a hint here of the reason that his prayer was effective as the Torah's mention of Mount Sinai is a reminder that he was such a loyal representative of G'd that he had been found worthy to receive the Torah on Mount Sinai.


###### Or HaChaim on Numbers 3:3:1
[Or HaChaim on Numbers 3:3:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:3:1)

**אֵלֶּה שְׁמוֹת וְגוֹ׳ הַמְּשֻׁחִים וְגוֹ׳.** חָזַר לוֹמַר **אֵלֶּה שְׁמוֹת** פַּעַם שְׁנִיָּה, וְלֹא הִסְפִּיק בְּמַה שֶׁאָמַר בְּפַעַם רִאשׁוֹנָה ״אֵלֶּה שְׁמוֹת״ וְגוֹ׳ וְלִגְמֹר אוֹמֶר **הַמְּשֻׁחִים** וְגוֹ׳, נִתְכַּוֵּן לְמַעֵט שֶׁלֹּא נִמְשְׁחוּ אֶלָּא אֵלּוּ, וְלָזֶה דִּקְדֵּק לוֹמַר **אֵלֶּה** לְמַעֵט זוּלָתָם, וּמִפָּסוּק רִאשׁוֹן לֹא נִשְׁמַע זֶה לְצַד שֶׁאָמַר ״וְאֵלֶּה״ שֶׁלֹּא תִשְׁמַע שֶׁפָּסַל עִם בְּנֵי יִשְׂרָאֵל שֶׁקָּדְמוּ לָהֶם, וְהָבֵן.

**Or Hachayim, trans. Eliyahu Munk:**
**אלה שמות…המשוחים, These are the names… who had been anointed, etc.** When the Torah repeated the word "these" both in verse one and again in our verse it is to stress that only these four sons of Aaron had been anointed. Had the Torah not repeated the word אלה here we could have assumed that other Levites had been anointed seeing that the chapter commenced with the word ואלה, "**and** these."


###### Or HaChaim on Numbers 3:15:1
[Or HaChaim on Numbers 3:15:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:15:1)

**כָּל זָכָר מִבֶּן חֹדֶשׁ וְגוֹ׳.** טַעַם מִבֶּן חֹדֶשׁ, כְּפִי זְמַן אֲשֶׁר בָּאוּ הֵמָּה תַּחְתֵּיהֶם שֶׁהֵם הַבְּכוֹרוֹת, וְלָמָּה יִתֵּן הַבְּכוֹר פִּדְיוֹנוֹ כֵּיוָן שֶׁיֵּשׁ לוֹ בֶּן לֵוִי בִּמְקוֹמוֹ? וְאִם תֹּאמַר לָמָּה אֵין הַלְוִיִּם פּוֹדִים כְּמוֹ כֵן מֵאָז וָהָלְאָה אֶת הַבְּכוֹרוֹת, וְלֹא יִצְטָרְכוּ יִשְׂרָאֵל פִּדְיוֹן לִבְכוֹרֵיהֶם? יֵשׁ לוֹמַר כִּי אוֹתָם הַלְוִיִּם כְּבָר נִכְנְסוּ תַּחַת הַבְּכוֹרוֹת שֶׁהָיוּ אָז, וְאֶת בְּנֵיהֶם הֵקִים ה׳ תַּחַת אֲבוֹתֵיהֶם, שֶׁהֲרֵי נִתְקַדְּשׁוּ הֵם וּבְנֵיהֶם עַד עוֹלָם. וְאוּלַי כִּי לָזֶה כָּפַל ה׳ בְּמַאֲמָרוֹ בְּמַה שֶׁכָּתַב בַּפָּסוּק **וַאֲנִי הִנֵּה לָקַחְתִּי אֶת הַלְוִיִּם** וְגוֹ׳ **וְהָיוּ לִי הַלְוִיִּם**, פֵּרוּשׁ הֻחְלְטוּ הֵם וּבְנֵי בְנֵיהֶם, מֵעַתָּה אֵין לֵוִי שֶׁיִּפְדֶּה בְּכוֹר יִשְׂרָאֵל הַבָּא אַחַר כֵּן פֶּטֶר רֶחֶם.

**Or Hachayim, trans. Eliyahu Munk:**
**כל וכר מבן חודש ומעלה, every male above the age of one month.** The reason the Levites were counted from the age of one month is that they replaced the firstborn who also were viable at the age of one month. The reason the firstborn had to ransom himself was that a Levite was going to take his place and he had to redeem himself from his former obligation, i.e. sanctity, an obligation which was due to his birth as a firstborn. You may well ask why the firstborn Levites nowadays do not have to redeem themselves. The reason is that the Levites who replaced the firstborn at that time had been appointed by G'd to replace the firstborn of all future generations. Their sanctity was of a permanent nature. Perhaps the Torah alludes to this with the repetition of the words in verse 12: הנה לקחתי את הלוים….והיו לי הלוים. "I have taken the Levites….and the Levites shall be Mine." The second word הלוים seemed redundant otherwise.


###### Or HaChaim on Numbers 3:39:1
[Or HaChaim on Numbers 3:39:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:39:1)

**כָּל פְּקוּדֵי הַלְוִיִּם וְגוֹ׳.** רַמְבַּ״ן זִכְרוֹנוֹ לִבְרָכָה תָּמַהּ בְּדָבָר שֶׁיֵּשׁ לִתְמוֹהַּ בּוֹ, כִּי הַלְוִיִּם הֵן הֵמָּה יְדִידֵי ה׳ וּקְרוֹבָיו וַאֲשֶׁר לֹא חָטְאוּ בָּעֵגֶל וְלֹא נִגְּפוּ וְלֹא הוֹרָגוּ וְלֹא הוּשְׁקוּ, וְאֵיךְ נִתְמַעֲטוּ כָּל כָּךְ מִכָּל הַשְּׁבָטִים שֶׁאֵינָם מַגִּיעִים בְּמִסְפָּרָם מִבֶּן חֹדֶשׁ לַחֲצִי שֵׁבֶט הַקָּטָן שֶׁבְּיִשְׂרָאֵל, וְלִכְשֶׁתַּעֲמֹד עַל מִסְפָּרָם מִבֶּן עֶשְׂרִים לֹא יַגִּיעַ לִשְׁלִישׁ וּלְרָבִיעַ. וְרָאִיתִי שֶׁיִּשֵּׁב בִּשְׁנֵי דְרָכִים: הָאֶחָד הוּא לְצַד שֶׁהָרִבּוּי בָּא מִצַּד הָעִנּוּי, דִּכְתִיב (שמות א:יב) ״וְכַאֲשֶׁר יְעַנּוּ אוֹתוֹ כֵּן יִרְבֶּה״ וְגוֹ׳, וְדֶרֶךְ שֵׁנִי מִטַּעַם כַּעֲסוֹ שֶׁל יַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם. וּבְעֵינַי טַעַם הַשֵּׁנִי רָחוֹק, כִּי לֹא נִמְצָא רֹשֶׁם הַמְעָטַת הַזֶּרַע בְּכַעַס אֲבִיהֶם עָלָיו הַשָּׁלוֹם. וְעוֹד תִּמְצָא בַּמִּסְפָּר הַבָּא בְּדִבְרֵי הַיָּמִים (דברי הימים א כג:ג) הָיוּ הַלְוִיִּם שְׁמוֹנָה וּשְׁלֹשִׁים אֶלֶף מִבֶּן שְׁלֹשִׁים שָׁנָה עַד בֶּן חֲמִשִּׁים שָׁנָה, וּבְמִסְפָּרָם בְּפָרָשַׁת נָשֹׂא בָּאוּ לִכְלַל חֶשְׁבּוֹן שְׁמוֹנַת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וּשְׁמוֹנִים, נִמְצְאוּ שֶׁהוֹסִיפוּ אַרְבָּעָה חֲלָקִים בְּקֵרוּב עַל מִסְפָּר זֶה, וּבְמִסְפַּר בְּנֵי יִשְׂרָאֵל הַבָּא שָׁם לֹא בָּאוּ לְכֶפֶל מִסְפָּר הָאָמוּר כָּאן, וּבְאוֹמֶד מִסְפָּר זֶה לִכְשֶׁיִּהְיוּ נִמְנִים מִבֶּן עֶשְׂרִים עַד בֶּן מֵאָה וָמַעְלָה כְּדֶרֶךְ שֶׁנִּמְנִים יִשְׂרָאֵל יָכוֹל לִהְיוֹת מִסְפָּרָם כִּגְדוֹל שִׁבְטֵי יִשְׂרָאֵל וָמַעְלָה וְאַיֵּה כַּעַס אֲבִיהֶם?

**Or Hachayim, trans. Eliyahu Munk:**
**כל פקודי הלוים, all the Levites who were numbered, etc.** Nachmanides wonders at the small number of Levites seeing that we are dealing with a tribe who had proved loyal to G'd during the episode of the golden calf and had not sustained losses in their number at that time. Moreover, they were beloved of G'd already while in Egypt. How is it that their number was so small? Although they were counted from the age of one month, as opposed to the other tribes who were counted only from the age of twenty and over, the number of Levites was smaller than the numerically least populous tribe? Nachmanides provides two possible answers. 1) Seeing the phenomenal increase in the population of the Jews in Egypt was due to the cruel oppression of the Israelites by the Egyptians (Exodus 1,12), this blessing did not extend to the Levites who did not have to perform slave labour in Egypt. 2) Jacob's anger at his son Levi. I believe that the second reason cited by Nachmanides is quite difficult to accept. We do not find any source for assuming that the anger of a father caused lack of fertility in his sons. Besides, when you examine Chronicles I 23,3, you will find that the Levites between the ages of thirty and fifty who were numbered at that time (near the end of David's life) comprised 38,000. When we compare this number with the number given in *Parshat Nasso*, i.e. some 8,500, we certainly do not notice any lack of fertility on the part of that tribe. This means that during the approximately 480 years between our count and the count in Chronicles the Levites increased four-fold. When you compare the numbers given for the other tribes in Israel at that time when they were counted in Chronicles you will find that the other tribes had only doubled in number since being counted by Moses in the desert. In view of this, it is difficult to see how Jacob's anger at his son Levi impeded the development of his descendants.


###### Or HaChaim on Numbers 3:39:2
[Or HaChaim on Numbers 3:39:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:39:2)

**וְטַעַם** הָרִאשׁוֹן שֶׁל הָעִנּוּי הוּא טַעַם נָכוֹן, אֲבָל לֹא יֻצְדַּק לְפִי מַאֲמַר חֲזַ״ל (בראשית רבה עט:א) שֶׁאָמְרוּ לֹא מֵת יַעֲקֹב עַד שֶׁהִגִּיעוּ יִשְׂרָאֵל לִכְלַל מִסְפַּר שִׁשִּׁים רִבּוֹא. וּבְהֶכְרֵחַ לְיַשֵּׁב הַכְּתוּבִים לְפִי דִּבְרֵיהֶם זַ״ל כִּי אָמְרוֹ ״כֵּן יִרְבֶּה״, פֵּרוּשׁ, כְּמוֹ כֵן בַּשִּׁעוּר הָרִאשׁוֹן יִרְבֶּה, וְלֹא הָיָה מִתְמַעֵט הֲגַם שֶׁהָיוּ הוֹרְגִים מֵהֶם וּמְעַנִּים אוֹתָם, הָיָה כֹּחַ בְּיִשְׂרָאֵל לִפְרוֹת וְלִרְבּוֹת כַּמִּשְׁפָּט הָרִאשׁוֹן לְמַלְּאוֹת הֶחָסֵר. וּמַה שֶׁאָמַר הַכָּתוּב (שמות א,ז) ״וּבְנֵי יִשְׂרָאֵל פָּרוּ וְגוֹ׳ וַיָּקֻצוּ מִפְּנֵי״ וְגוֹ׳, לְצַד כִּי בִּימֵי יַעֲקֹב הָיוּ קְטַנֵּי קְטַנִּים וְלֹא הָיוּ עוֹשִׂים רֹשֶׁם בָּעִיר, וּכְשֶׁגָּדְלוּ עָשׂוּ פִּרְסוּם. וּמֵעַתָּה הָרִבּוּי הָיָה קֹדֶם הָעִנּוּי, וְלָמָּה לֹא יִהְיֶה כֵן לְשֵׁבֶט לֵוִי? וְאֵין לוֹמַר שֶׁהָיוּ כְּמוֹ כֵן רַבִּים כִּשְׁאָר הַשְּׁבָטִים בְּעֵת פְּטִירַת אֲבִיהֶם וְנִתְמַעֲטוּ אַחַר כָּךְ, וּלְצַד שֶׁלֹּא הָיָה בָּהֶם הָעִנּוּי לֹא חָזְרוּ לְהִתְרַבּוֹת, כִּי גַּם עַל זֶה דָּן אָנֹכִי לָמָּה יִתְמַעֲטוּ מִבְּרָכָה רִאשׁוֹנָה. וְרַזַ״ל אָמְרוּ (במדבר רבה ה:א) שֶׁהָיָה הָאָרוֹן מְכַלֶּה בָּהֶם, זֶה הָיָה אַחַר מִנּוּי עֲבוֹדַת הַלְוִיִּם.

**Or Hachayim, trans. Eliyahu Munk:**
The first reason Nachmanides cites why the Levites increased far less during their stay in Egypt is correct and is supported by *Bereshit Rabbah* 79,1 according to which Jacob did not die until his descendants numbered 600.000. In order to reconcile the various verses in the Torah quoting numbers, it is necessary to understand the word כן in Exodus 1,12 as telling us that the Israelites who had first decreased in numbers after Jacob's death increased again after Pharaoh's attempt to reduce their numbers by the various measures described in the Torah. As to the statement in Exodus 1,7 about the Israelites being fruitful and multiplying exceedingly until the land appeared full of them, we must interpret that whereas during Jacob's lifetime the Israelites were not prominent in Egypt though numerous, after his death they became more and more visible so that the Egyptians were revolted by this phenomenon. If the original increase in the Jewish population included the tribe of Levi in full measure, why did they not increase the second time in similar measure? The answer is that Pharaoh's harsh decrees did not apply to them so that G'd did not need to compensate them for their suffering. Our sages in *Bamidbar Rabbah* 5,1 describe that the Levites suffered numerous deaths in connection with carrying the Holy Ark. This occurred however, only after the Levites had already been appointed, i.e. after the count described here.


###### Or HaChaim on Numbers 3:39:3
[Or HaChaim on Numbers 3:39:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:39:3)

**וְהַנָּכוֹן** בְּעֵינַי הוּא, כִּי שֵׁבֶט לֵוִי מַעֲשֶׂה אֶחָד לָהֶם כְּמַעֲשֵׂה עַמְרָם אֲשֶׁר שִׁלַּח אֶת אִשְׁתּוֹ בִּשְׁבִיל גְּזֵרַת הַבֵּן הַיִּלּוֹד. וְהַטַּעַם, לְצַד שֶׁהָיוּ מְעֻנָּגִים וְלֹא נִשְׁתַּעְבְּדוּ, לֹא נָמַס לְבָבָם כָּל כָּךְ לִרְאוֹת נְטִיעֵיהֶם מֻשְׁלָכִים בַּיְאוֹר, כְּמַעֲשֵׂה אִישׁ יִשְׂרָאֵל אֲשֶׁר מִצַּד הַשִּׁעְבּוּד וְעֹל הָעֲבוֹדָה הוּזַל וְהוּקַל בְּעֵינֵיהֶם וּבְלִבָּם לִרְאוֹת יַלְדֵיהֶם מֻשְׁלָכִים בַּיְאוֹר. גַּם שֶׁהָיוּ מְזַלְזְלִים בְּעַצְמָן לֵילֵד וְלַעֲזֹב בַּשָּׂדוֹת וּבִמְחִלּוֹת הָאָרֶץ, אֲשֶׁר אֵין אָדָם נִכְבָּד שֶׁנַּפְשׁוֹ מְכֻבֶּדֶת עָלָיו כְּשֵׁבֶט לֵוִי עוֹשֶׂה כֵן. וְזֶה לְךָ הָאוֹת כִּי עַמְרָם שִׁלַּח אֶת אִשְׁתּוֹ, וְלֹא הֻצְרַךְ הַכָּתוּב לְהוֹדִיעַ אֶת הַדָּבָר, שֶׁגַּם בְּעַמְרָם לֹא הִגִּיד הַכָּתוּב הָעִנְיָן אֶלָּא מֵהַשְׂכָּלַת הָעִנְיָן נוֹדַע, וּלְלַמֵּד עַל כָּל שִׁבְטוֹ יָצָא. וְזוֹ הִיא סִבַּת מִעוּטָם, כִּי אִם אֵין גְּדָיִים אֵין תְּיָשִׁים. וַהֲגַם שֶׁמָּצִינוּ שֶׁעַמְרָם הֶחְזִיר גְּרוּשָׁתוֹ, אֵין לִלְמֹד מִמֶּנּוּ שֶׁכֻּלָּם הֶחְזִירוּ, כִּי הוּא זֶה אֲשֶׁר בָּא אֵלָיו הַדָּבָר בִּנְבוּאָה כְּמַאֲמַר חֲזַ״ל בָּאַגָּדָה (שמות רבה פ״א, סוטה יב.) וּבְדִבְרֵי הַזֹּהַר הַקָּדוֹשׁ (חלק ב יא:) בְּפָסוּק ״וַיֵּלֶךְ אִישׁ״ וְגוֹ׳, וּכְמוֹ שֶׁאָמְרוּ גַּם כֵּן (שמות רבה פ״א) בְּפָסוּק ״וַתֵּתַצַּב אֲחֹתוֹ״ וְגוֹ׳, שֶׁהָלְכָה לִרְאוֹת מַה יִהְיֶה בִּנְבוּאָתָהּ.

**Or Hachayim, trans. Eliyahu Munk:**
I believe the simplest explanation for the relative small number of Levites is the fact that they copied the example of their leader Amram who had divorced his wife when the decree to drown the male babies was published. The Levites, precisely because they were not subjected to hard physical labour and all kinds of abuse, remained very sensitive so that they were not prepared to sire children only to have them drowned at birth. They therefore remained largely celibate after having produced a minimum number of children. Their fellow Israelites who were subjected daily to all kinds of cruel experiences had lost some of their erstwhile sensitivity so that the prospect of some of their children facing death at birth did not concern them quite as much as it did the Levites. As a result, they practiced the commandment of being fruitful without restraint giving G'd the opportunity to reward them with large families. Their wives did not mind giving birth in the fields, something which more civilised people would not do. The Torah did not spell all this out in detail; it mentioned what Amram had done only because he reversed himself when his daughter accused him of being worse than Pharaoh who wanted to kill only the males. The fact that Amram remarried his wife does not mean that the other Levites followed his example. As a result they had a far smaller base from which an increase in their numbers could result. We are all familiar with the comment in *Sotah* 12 about Miriam's having watched anxiously when Moses was in a basket in the bulrushes to see if her prophecy that Moses would become the redeemer of Israel showed signs of becoming true.


###### Or HaChaim on Numbers 3:39:4
[Or HaChaim on Numbers 3:39:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:39:4)

וְאִם תֹּאמַר, לָמָּה שֵׁבֶט בֶּן תּוֹרָה יַעֲשֶׂה מִעוּט פְּרִיָּה וְרְבִיָּה. אוּלַי שֶׁדָּנוּ בָהּ לְמַעַן לֹא נִיגַע לָרִיק וְלֹא נֵלֵד לַבֶּהָלָה (ישעיהו סה:כג), וְכַיּוֹצֵא בָזֶה מָצִינוּ שֶׁאָמְרוּ (תענית יא.) שֶׁאָסוּר לְשַׁמֵּשׁ מִטָּתוֹ בִּשְׁנַת רְעָבוֹן הֲגַם שֶׁיֵּשׁ מְנִיעַת פְּרִיָּה וְרְבִיָּה, וְדָנוּ כְּמוֹ כֵן לְצַד כִּלּוּי הַבָּנִים הַזְּכָרִים נִמְנְעוּ כָּל עִקָּר, וּמֵעַתָּה אַדְרַבָּא עָשָׂה ה׳ עִמָּהֶם נֵס שֶׁנִּשְׁאֲרוּ מֵהֶם מִסְפָּר זֶה, וְלָזֶה אַחַר זְמַן שֶׁהָיוּ עֲסוּקִים גַּם הֵם בְּפִרְיָה וְרִבְיָה פָּרוּ וַיִּשְׁרְצוּ וְגוֹ׳ יוֹתֵר מִשְּׁאָר הַשְּׁבָטִים.

**Or Hachayim, trans. Eliyahu Munk:**
As to the question why a G'd-fearing tribe such the Levites largely ignored the most basic of G'd's commandments namely to be fruitful and to multiply, they may have applied to themselves the verse in Isaiah 65,23: "in order that they may not labour in vain and give birth to confusion." We find in *Taanit* 11 that in years of famine one may not sleep with one's wife in order not to fulfil the commandment of being fruitful when circumstances are such that suffering of existing human beings would be further increased. The Levites applied this kind of reasoning when considering the fate in store for their male children. Later on when they too fulfilled the commandment they increased their number to compensate for the selfless attitude they had displayed while in Egypt.


###### Or HaChaim on Numbers 3:41:1
[Or HaChaim on Numbers 3:41:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:41:1)

**וְאֶת בֶּהֱמַת הַלְוִיִּם וְגוֹ׳.** פֵּרוּשׁ, הַבְּהֵמוֹת שֶׁהֵם חַיָּבִים בְּפִדְיוֹן שֶׁהֵם פִּטְרֵי חֲמוֹרִים, שֶׁאָמַר הַכָּתוּב (שמות י״ג:י״ג) ״וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה״, וְדַוְקָא פֶּטֶר חֲמוֹר אֲבָל בְּכוֹרוֹת הַטְּהוֹרוֹת לֹא, כִּי הַתְּמִימִין אֵינָם בְּנֵי פִדְיוֹן, וּבַעֲלֵי מוּמִין מִשֶּׁנַּעֲשׂוּ בְּנֵי מוּמִין רֶגַע אֶחָד בִּרְשׁוּת [הַבְּעָלִים], (הַבְּכוֹר) זָכָה בּוֹ וַהֲרֵי הוּא אֶצְלוֹ כְּחֻלִּין וּמַה מָקוֹם לְפִדְיוֹן.

**Or Hachayim, trans. Eliyahu Munk:**
**ואת בהמת הלוים, and the animals of the Levites, etc.** The Torah speaks of those animals which the firstborn owned and which had been subject to redemption such as the firstborn donkeys. The Torah (Exodus 13,13) legislated that the firstborn pure animals had to be offered as a sacrifice whereas the firstborn donkey (being an unclean animal unfit for the altar) had to be redeemed. Firstborn animals of the pure species which for some reason did not qualify for the altar became the property of their owners and lost any status of sanctity they had had prior to becoming disqualified. We could have assumed therefore that the law of redeeming them did not apply when the swap between the Levites and the firstborn Israelites was made. Hence the Torah had to go on record that firstborn donkeys owned by the firstborn being exchanged for a Levite had to be redeemed.


###### Or HaChaim on Numbers 3:45:1
[Or HaChaim on Numbers 3:45:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:45:1)

**וְהָיוּ לִי הַלְוִיִּם אֲנִי ה׳.** הַכַּוָּנָה בְּמַאֲמַר **אֲנִי ה׳**, לוֹמַר שֶׁהֲגַם שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ילקוט שמעוני שס״ד) עֲתִידָה עֲבוֹדָה שֶׁתַּחְזוֹר לַבְּכוֹרוֹת, לֹא יֵרְדוּ הַלְוִיִּם מִהְיוֹת לַה׳, וְהוּא אָמְרוֹ **וְהָיוּ לִי אֲנִי ה׳** כְּשֵׁם שֶׁשְּׁמִי לְעוֹלָם וָעֶד כְּמוֹ כֵן יִהְיוּ לִי הַלְוִיִּם:

**Or Hachayim, trans. Eliyahu Munk:**
**והיו לי הלוים אני השם, "and the Levites will belong to Me I am the Lord."** The reason the Torah added the words "I am the Lord," is to tell us that although according to *Yalkut Shimoni* 364 there will come a time when the firstborn will once again be performing the priestly functions in the Holy Temple, the Levites will not therefore be demoted and cease to belong to G'd. [I have not foumd a reference in the Yalkut to the firstborn being reinstated as priests in the future. Ed.] The very expression והיו לי indicates that just as G'd's name is eternal so is the appointment of the Levites to their task.


###### Or HaChaim on Numbers 3:47:1
[Or HaChaim on Numbers 3:47:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:47:1)

**וְלָקַחְתָּ חֲמֵשֶׁת וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה אָמַר ״וְלָקַחְתָּ״ בְּוָא״ו, כֵּיוָן שֶׁמַּאֲמָר זֶה הוּא גְּזֵרַת מַאֲמַר **וְאֵת פְּדוּיֵי הַשְּׁלֹשָׁה** וְגוֹ׳? וְאוּלַי כִּי בָּזֶה הֵעִיר כַּוָּנַת כָּתוּב הַקּוֹדֵם לָזֶה ״וְאֵת פְּדוּיֵי הַשְּׁלֹשָׁה״ וְגוֹ׳, שֶׁגְּזֵרָתוֹ הוּא ״מִבְּכוֹר בְּנֵי יִשְׂרָאֵל״, פֵּרוּשׁ שֶׁיִּקַּח פִּדְיוֹן בְּכוֹרוֹת הָעוֹדְפִים עַל הַלְוִיִּם מֵאֵת הַבְּכוֹרוֹת וְלֹא מֵהַלְוִיִּם, שֶׁתַּעֲלֶה עַל דַּעְתְּךָ לוֹמַר שֶׁכְּדֶרֶךְ שֶׁפָּדוּ בְּבֶהֱמַת הַלְוִיִּם בְּהֶמְתָּם כְּמוֹ כֵן יִפְדּוּ הַנּוֹתָרִים מֵהֶם, וְקַל וָחוֹמֶר הוּא. תַּלְמוּד לוֹמַר ״מִבְּכוֹר בְּנֵי יִשְׂרָאֵל״, פֵּרוּשׁ, יִהְיֶה הַפִּדְיוֹן. וְכֵן אָמַר בַּמַּעֲשֶׂה **וַיִּקַּח מֹשֶׁה** וְגוֹ׳ **מֵאֵת בְּכוֹר בְּנֵי יִשְׂרָאֵל לָקַח אֶת הַכָּסֶף**, וְהוֹסִיף לוֹמַר מִצְוָה שְׁנִיָּה שֶׁיִּהְיֶה הַפִּדְיוֹן חֲמֵשֶׁת שְׁקָלִים, וְהוּא אָמְרוֹ ״וְלָקַחְתָּ״ בְּתוֹסֶפֶת וָא״ו. וְחָזַר לוֹמַר **תִּקָּח**, שֶׁיִּקַּח הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שֶׁהוּא כָּפוּל, וְשֶׁדָּבָר זֶה מְעַכֵּב בַּפִּדְיוֹן.

**Or Hachayim, trans. Eliyahu Munk:**
**ולקחת חמשת חמשת שקלים, "You shall take 5 shekels apiece, etc."** Why did the Torah commence this verse with the conjunctive letter ו before the word לקחת seeing it is part and parcel of the legislation commencing in verse 46 about the redemption of the extra 273 firstborn for whom no equivalent Levites could be found? Perhaps the letter ו alludes to the fact that the money redeeming these 273 people was to come out of the pockets of the firstborn and not out of the pockets of the Levites. You could have reasoned that the process of redemption would be parallel to the redemption of the animals of the Levites when the money for the redemption had to be paid by the Levites. It would have been logical to conclude that the Levites had to pay. To disabuse us of such thinking the Torah had to write מבכור בני ישראל, "from the firstborn of the Israelites" (at the end of verse 46). The Torah spells this out when it came to the actual carrying out of these instructions in verse 50. The Torah describes Moses as taking the redemption money from the firstborn, not from the Levites. In our verse the additional information is the amount of the redemption money per person, i.e. 5 shekels each. The letter ו means that we are dealing with a second commandment. The Torah repeats the word תקח to tell us there is a third commandment i.e. that the five shekels are "holy shekels" worth 20 geyrah each. Every detail mentioned here was an essential part of the procedure.


###### Or HaChaim on Numbers 3:51:1
[Or HaChaim on Numbers 3:51:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/3:51:1)

**וַיִּתֵּן מֹשֶׁה וְגוֹ׳ כַּאֲשֶׁר צִוָּה ה׳ וְגוֹ׳.** קָשֶׁה, אַחַר שֶׁאָמַר הַכָּתוּב **עַל פִּי ה׳**, מַה מָקוֹם לוֹמַר **כַּאֲשֶׁר צִוָּה ה׳** וְגוֹ׳? וְנִרְאֶה כִּי לְצַד שֶׁיֵּשׁ בְּמַעֲשֶׂה זֶה הֲטָבָה לְאַהֲרֹן אָחִיו וּבָנָיו, וְיֵשׁ מָקוֹם לוֹמַר כִּי הָיָה לְמֹשֶׁה נַחַת רוּחַ לְהֵיטִיב לְאָחִיו, לָזֶה בָּא הַכָּתוּב וְשָׁלַל בְּחִינַת מַחְשָׁבָה זוֹ מִמֹּשֶׁה, שֶׁלֹּא חָשַׁב בְּמַעֲשֶׂה זֶה רְצוֹן הַנְּתִינָה לְאָחִיו אֶלָּא לְקַיֵּם מַאֲמַר ה׳ הָיָה לוֹ הַחֵפֶץ בְּמַעֲשֵׂהוּ.

**Or Hachayim, trans. Eliyahu Munk:**
**ויתן משה את כסף הפדויים, Moses gave the redemption money, etc.** Seeing that the verse commences by telling us that Moses had given the redemption money to Aaron and his sons at the command of G'd, why does the Torah repeat: "as G'd had commanded Moses?" Perhaps the reason is that seeing Aaron and his sons had a direct financial benefit from this מצוה we could have assumed that Moses enjoyed the fact that he could bestow this benefit on his brother and nephews. The Torah tells us that Moses had no such considerations and that he performed G'd's instructions solely because he was commanded to do so.