NOW THESE ARE THE GENERATIONS OF AARON AND MOSES. Scripture states this¹ because it wants to inform us that their offspring did not beget children and did not increase² in close to ten months.³ God chose the tribe of Levi at the time God spoke to Moses on Mount Sinai, when Moses ascended to atone for the making of the golden calf. God then said to Moses, Bring the tribe of Levi near (v. 6). The Lord then also related all that is contained in the section⁴ that opens with And I, behold, I have taken the Levites from among the children of Israel (v. 12). When the tabernacle was erected, God told Moses, Number the children of Levi (v. 15). God’s presence was then manifest in the tabernacle. Scripture therefore reads, in the wilderness of Sinai (v. 14).⁵ Now the descendants of Aaron and Moses in the wilderness of Sinai numbered the same as they did at Mount Sinai. However, two sons of Aaron were missing.⁶I therefore⁷ said that the Levites did not give a ransom for their souls, for Scripture clearly states, for every one that passed over to them that are numbered (Ex. 38:26). Some say that Moses did not count the Israelites before the tabernacle was constructed. He knew their number only by way of prophecy. However, Scripture contradicts them. It clearly states, When thou takest the sum of the children of Israel (Ex. 30:11).

footnotes: ¹ Our Torah portion deals with the census taken in the second year following the Exodus (see Num. 1:1; 3:14). The question thus arises, why does Scripture then tell us how many offspring Moses and Aaron had on the day that the Lord spoke to Moses on Mount Sinai? ² In other words, the generations of Moses and Aaron were the same at the time of the census as they had been on the day that Moses stood on Mount Sinai ten months earlier. Hence it was not necessary to count them again when the Levites were counted. See verse 15. ³ Ten months passed from the day that Moses stood on Mount Sinai in the month of Sivan and the census was taken on the first day of the second month (Iyyar) following the Exodus. ⁴ Verses 12 and 13. ⁵ And not on Mount Sinai. The point is that the Levites were numbered when the tabernacle stood at the foot of Mount Sinai. Scripture tells us that God spoke to Moses in the wilderness of Sinai and told him to number the Levites, because once the tabernacle was erected God’s presence was manifest there, and God spoke to Moses there. Thus what is reported in 3:1-13 took place on Mount Sinai, and what is reported in 3:14-39 took place in the wilderness of Sinai. ⁶ This is the point of verse 4. ⁷ According to I.E. only those who went forth to war were counted by offering half a shekel as ransom for their souls. However, the Levites were in the service of God and did not have to offer a ransom for their souls. See I.E.’s short commentary on Ex. 38:25.

THE PRIESTS THAT WERE ANOINTED. With the anointing oil, for they were high priests.⁸) gave the sons of Aaron the status of high priests.

footnotes: ⁸ Being anointed with the anointing oil (shemen ha-mishkhah

[AND THEY HAD NO CHILDREN.]⁹ appears in verse 4, but I.E. comments upon it here. They did not leave behind any grown or small children. Therefore the Levites were lacking in number,¹⁰ for it is possible for the grown children to beget children.¹¹

footnotes: ⁹ And they had no children ¹⁰ For the other tribes increased in number from the first census. The tribe of Levi did not do so due to the loss of Nadab and Abihu. ¹¹ Hence Scripture tells us that Nadab and Abihu did not have any.

IN THE PRESENCE OF. I have previously explained the meaning of al pene (in the presence of).¹² means in the presence of. The literal meaning of al pene is, upon the face of.

footnotes: ¹² See I.E. on Gen. 11:28 (Vol. 1, p. 146). There I.E. explains that al pene

BEFORE AARON THE PRIEST. Who was the prince of the tribe. The meaning of ve-ha’amadt (and set them)¹³ is, that they may minister. As the Lord liveth, before whom I stand (amadti) (II Kings 5:16) is similar.¹⁴.

footnotes: ¹³ Literally, and stand them up. ¹⁴ Its meaning is, As the Lord liveth, before whom I minister

AND THE CHARGE OF THE WHOLE CONGREGATION. In the offering of sacrifices.

AND THE CHARGE OF THE CHILDREN OF ISRAEL. They will make sure that an Israelite does not enter the tabernacle.

THEY ARE WHOLLY GIVEN UNTO HIM. Forever. Or to them and their descendants who take their place.¹⁵ (wholly given). This literally means, given given. I.E.’s first interpretation is that the repetition of the tern netunim indicates forever. His second interpretation is that the first netunim refers to them, and the second to their children.

footnotes: ¹⁵ The Hebrew reads, netunim netunim

UNTO AARON AND TO HIS SONS. Both those who are presently alive and those who will arise after them.

FROM THE CHILDREN OF ISRAEL. To be separated from the children of Israel.

AND THOU SHALT APPOINT AARON AND HIS SONS. His sons includes the sons of his sons. The meaning of and thou shalt appoint (tifkod) is, you shall appoint each one of them.¹⁶ can meant to count. Hence I.E.’s comment. The meaning of that they may keep their priesthood is that they not do anything that will disqualify them from being priests.

footnotes: ¹⁶ Tifkod

AND THE COMMON MAN THAT DRAWETH NIGH. To the priest, to serve as a priest. [SHALL BE PUT TO DEATH.] An Israelite or a Levite who serves as a priest shall be put to death. The chapter that opens with the words And I, behold, I have taken the Levites¹⁷ is also¹⁸ connected to the chapter which preceded it,¹⁹ for the Torah contains chapters that are separated but are connected by content. Similarly, Moreover the hand of the Lord was against them, to discomfit them from the midst of the camp, until they were consumed (Deut. 2:15),²⁰ and, And it came to pass on the day when the Lord spoke unto Moses in the land of Egypt (Ex. 6:28).²¹

footnotes: ¹⁷ Verses 12 and 13. ¹⁸ Like many other such chapters. ¹⁹ In other words, verse 12 is connected to verse 10. In the Masoretic Bible, verse 11 opens a new chapter. ²⁰ Deut. 2:16 is connected to Deut. 2:17 even though they are in different chapters in the Masoretic Bible. See I.E. on Deut. 2:16. ²¹ According to I.E., Ex. 6:28 is connected to that which follows even though they are in different chapters in the Masoretic Bible. See I.E. on Ex. 6:28 (Vol. 2, pp. 141-2).

AND I, BEHOLD, I HAVE TAKEN THE LEVITES. The Levites have been greatly elevated.

FIRST-BORN. Bekhor (first-born) is connected to peter (openeth).²²

footnotes: ²² I.E. comments thus because the canticle reading is, every first-born, openeth the womb.

AND THE LEVITES SHALL BE MINE. They shall be holy unto Me.

FOR ALL THE FIRST-BORN ARE MINE. Its meaning is, for also the first-born are Mine.

ON THE DAY THAT I SMOTE. This means at the time that I smote.²³ There are many such cases.²⁴

footnotes: ²³ The first-born were smitten at night. See Ex. 11:4,5. ²⁴ Where day means time.

MINE THEY SHALL BE. This means they are Mine and they shall be Mine,²⁵ for all human first-born and similarly the first-born of unclean cattle²⁶ shall be redeemed.

footnotes: ²⁵ The verse opens in the present (for all the first-born are Mine) and concludes with the future (Mine shall they be). ²⁶ The reference is only to first-born asses.

FROM A MONTH OLD AND UPWARD. Until the sun and moon are once again in conjunction,²⁷) (Rabbi Joseph Tov Elem). or until the moon returns to its approximate place of departure²⁸ and its original position and its present place are near each other.²⁹ The intelligent person will understand this.³⁰

footnotes: ²⁷ If the child was born on the New Moon (rosh chodesh ²⁸ If the child was born at any other time of the month. ²⁹ For when a child is not born on a New Moon, it is very difficult to visually determine when he is exactly a month old. ³⁰ That a complete lunar cycle has astrological significance.

GERSHON. For he was the first-born. In Chronicles the name is spelled with a mem³¹ in place of a nun (I Chron. 6:1).

footnotes: ³¹ Gershom.

OF GERSHON WAS THE FAMILY OF THE LIBNITES, AND THE FAMILY OF THE SHIMEITES. Its meaning is, these two families numbered the following amount.³²

footnotes: ³² 7,500. In other words, verses 21 and 22 form one unit.

BEHIND THE TABERNACLE. Achare (behind) means the same as achore (behind).³³ literally means after. Thus achare ha-mishkan literally means after the tabernacle. Hence I.E.’s comment. Compare, achor va-kedem (behind and before) (Ps. 139:5).³⁴ means behind, for kedem means front.

footnotes: ³³ Achare ³⁴ We thus see that the word achor

WESTWARD. The term employed for westward is yamah because the great Spanish sea³⁵. lies west of the Land of Israel.

footnotes: ³⁵ The Mediterranean. The Hebrew word for sea is yam

THE TABERNACLE. The reference is to the ten curtains.³⁶

footnotes: ³⁶ See Ex. 26:1.

THE TENT. The reference is to the eleven curtains.³⁷

footnotes: ³⁷ See Ex. 26:7.

THE COVERING THEREOF. The covering which covered the cover is included.³⁸

footnotes: ³⁸ Ex. 26:14.

WHICH IS BY THE TABERNACLE. Which is inside the court.

AND BY THE ALTAR. Which is outside the tabernacle.³⁹

footnotes: ³⁹ In contrast, the altar of incense was inside the tabernacle.

[ROUND ABOUT.] Its meaning is that there was no place⁴⁰ that was not enclosed; there was no opening that was uncovered.

footnotes: ⁴⁰ In the hangings around the court.

EVEN WHATSOEVER PERTAINETH TO THE SERVICE THEREOF. I will explain this later.⁴¹

footnotes: ⁴¹ See I.E. on verse 31.

KEEPERS OF THE CHARGE OF THE HOLY.⁴². J.P.S. renders it as the sanctuary. The reference is to the ark. The ark, as I have previously explained,⁴³ is referred to as the holy, in contrast to the tabernacle.

footnotes: ⁴² Hebrew, ha-kodesh ⁴³ See I.E. on Lev. 6:23.

SOUTHWARD. Kohath was placed at the right⁴⁴ because he was the most important of all the sons of Levi, and the right is more important than the left⁴⁵ or the back.⁴⁶ There is no side, with the exception of the east,⁴⁷ more important. Gershon had an advantage over Merari, for Gershon was the first-born of Levi. Hence he carried that which was holy,⁴⁸ that is above it. See Num. 4:25. in contrast to what Merari carried.⁴⁹ Gershon⁵⁰ therefore camped on the west,⁵¹ like the standard of Ephraim.⁵² Merari camped on the north⁵³ like Dan,⁵⁴ who was the son of the handmaid. Now the Kohathites camped next to the banner of Reuben. Korah⁵⁵ therefore joined with Dathan and Abiram.⁵⁶ I will explain this later.

footnotes: ⁴⁴ The south when one faces east. ⁴⁵ The north when one faces east. ⁴⁶ The west. ⁴⁷ Where Moses and Aaron encamped. ⁴⁸ Gershon carried the covering of the tabernacle, the tent of meeting, its covering, and the covering of tachash ⁴⁹ For the burden of Merari, see verse 36. ⁵⁰ The first-born of Levi. ⁵¹ Verse 23. ⁵² The first-born of Joseph. Thus the two first-born camped together. ⁵³ Verse 35. ⁵⁴ Num. 2:25. ⁵⁵ A Kohathite. ⁵⁶ See Num. 16:1.

AND THE ALTARS. Both of them.⁵⁷

footnotes: ⁵⁷ See I.E. on Num. 16:24.

AND THE VESSELS OF THE SANCTUARY WHEREWITH THE PRIESTS MINISTER. The reference is to the vessels of the menorah, the table, and the altars. Many erred in explaining the meaning of and the screen,⁵⁸ and all that pertaineth to the service thereof. It is clearly true that the reference is to the screen of the door of the tent of meeting.

footnotes: ⁵⁸ They apparently identified the screen with the screen that hung in front of the Holy of Holies (Ex. 40:21). See Rashi on this verse.

AND ALL THAT PERTAINETH TO THE SERVICE THEREOF. Its cords.

PRINCE OF THE PRINCES OF THE LEVITES. There were three princes of Levi.⁵⁹ The term nesi’e (princes) in the phrase nesi’e ha-levi (princes of Levi) applies to the word levi and also to another word.⁶⁰ (having the oversight of) in the second part of our verse. It is like the word lo (not) in It is not the great that are wise (Job 32:9).⁶¹. According to I.E. the word lo is carried over to the second half of the sentence, which is to interpreted, and the aged do not (lo) discern judgment. The second part of our verse is to be interpreted as if written the princes having the oversight of them that keep the charge of the sanctuary.⁶² Its meaning is that these three princes had oversight over the keepers of the charge of the sanctuary, who were Levites.

footnotes: ⁵⁹ See verses 24, 30, and 35. ⁶⁰ It also applies to the word pekudat ⁶¹ The second part of Job 32:9 literally reads, and the aged discern judgment ⁶² I.E. interprets our verse as if written, Eleazar the son of Aaron the priest being prince of the princes of the Levites, the princes having the oversight of them that keep the charge of the sanctuary.

NORTHWARD. It is possible that the word tzafonah (northward) is derived from the word tzafanta (laid up) in Thou hast laid up for them that fear Thee (Ps. 31:20) and from the word tzafon (laid up) in laid up for the righteous (Prov. 13:22). The north is so called because there is nothing in the south.⁶³

footnotes: ⁶³ I.E. apparently believed that no one lives south of the equator, for the temperature there is too hot. It is only in the north where the necessary elements to sustain life are found. See I.E. on Gen. 12:9 (Vol. 1, p. 153).

EASTWARD…TOWARD THE SUNRISING. Mizrachah means toward the sunrising. It refers to the place where the circles⁶⁴ (wagons). Vat. Ebr. 38 reads, agulot (circles). It isn’t clear what I.E. is referring to. Meijler suggests that the reference is to where the heaven and earth appear to touch, i.e., the horizon. For other interpretations, see Weiser and Krinsky. come together. Observe, the tent of Moses, the tent of Aaron, and the tent of his children and his children’s children and all their entire households were in the east.⁶⁵

footnotes: ⁶⁴ Hebrew, agalot ⁶⁵ The east is the most important side. See I.E. on verse 47.

AND THE COMMON MAN THAT DREW NIGH. To the holy place.⁶⁶ Note, all the Levites camped around the tabernacle in order to guard it.

footnotes: ⁶⁶ Not to the camp of Moses and Aaron.

WERE TWENTY AND TWO THOUSAND. In all. When you add up the figures you will find that they come to three hundred above the figure given in Scripture.⁶⁷ Some say that Scripture is being brief and mentions only the thousands and neglects the hundreds.⁶⁸ However, this cannot be the case. Scripture mentions less than three hundred over and above a round number.⁶⁹ The truth is in accordance with tradition which states that a first-born does not free a first-born.⁷⁰ 4a. In other words, there were 300 first-born who were Levites. These 300 did not free Israelites from the necessity of redemption, because they had to free themselves. The meaning of our verse thus is, all that were numbered of the Levites with the exception of the first-born [were twenty and two thousand]. Judah the Persian⁷¹ calculated to prove, from the number that the first-born of the Levites were one seventy-third of the Levites.⁷² He went on to say that if you divide the number of Israelites⁷³ by seventy-three,⁷⁴ and take the number of Levites who came to serve in the tabernacle⁷⁵ rather than the number of Levites age one month and above,⁷⁶ then the number will be close.⁷⁷ However, all this is nothing. The Israelites were counted from twenty and above. No other fixed unit was used.⁷⁸ However, the Levites were counted from twenty to fifty. There is a large difference between them.⁷⁹ We will rely only on tradition.⁸⁰

footnotes: ⁶⁷ 7,500 Gershonites (v. 22), 8,600 Kohathites (v. 28), 6,200 Merarites (v. 34). This comes to 22,300. ⁶⁸ In other words, 22,000 is a round number. ⁶⁹ In listing the first-born, Scripture gives their number as 22,273 (v. 43). We thus see that Scripture does not employ round numbers in our chapter. ⁷⁰ See Bekhorot ⁷¹ An early Karaite scholar. See I.E. on Ex. 12:2 (Vol. 2, p. 203). ⁷² 22,000 divided by 300 comes to 73 and a fraction. ⁷³ There were 603,550 Israelites (2:32). ⁷⁴ The result of which is 8,267. ⁷⁵ 8,580 (Num. 4:8). ⁷⁶ Of whom there were 22,273. ⁷⁷ If we deduct the 300 uncounted Levites from the number of Levites who served in the tabernacle (8,580), we get 8,280. This is a number close to the 8,267. We thus see that 300 Levites were uncounted in order to provide a relationship between the Levites who served in the tabernacle and one seventy-third of the Israelites (Weiser). ⁷⁸ There was no other age limitation. ⁷⁹ We cannot draw any conclusion from the number of Israelites and the number of Levites given by Scripture, for they apply to different age groups. ⁸⁰ That the 300 were first-born. We cannot prove that this was the case from Scripture itself.

NUMBER ALL THE FIRST-BORN MALES. Note that males is an adjective.⁸¹) qualifies first-born.

footnotes: ⁸¹ Males (zakhor

AND THE CATTLE OF THE LEVITES.⁸² So that the Levites do not lose. The firstlings among the cattle are also for the Lord.⁸³

footnotes: ⁸² The cattle of the Levites which redeemed the first-born cattle of the Israelites remained with the Levites. Thus the Levites did not lose. ⁸³ The first part of our verse indicates that all human first-born belong to the Lord. It does not say the same with regard to the first-born of the cattle. Hence I.E.’s comment.

TAKE THE LEVITES. A second time.⁸⁴ It is as if it stated, when you take the Levites, then those who are over and above will be redeemed.⁸⁵ The word peduye (redemption of) is connected to the number.⁸⁶. Now a word is usually not in the construct with a number. We thus say, shene chakahamim (two wise men), not chakhme shenaim (wise men of two) (Filwarg). Hence I.E.’s comment. There are many other such instances. The disputers say⁸⁷ (there are those who dispute). This is a term usually applied to Karaites. However, in view of the fact that what the alleged disputers say is not in contradiction to tradition, it is hard to understand why I.E. refers to them as disputers. Indeed, Motot suggests changing the reading to yesh mefareshim (some interpret), and Vat. Ebr. 38 reads, Some say. Meijler suggest that the disputers also brought proof from this that (contrary to halakha) the first-born of Levites require redemption, for the first-born of the Levites did not exempt the first-born of Israel for all time. that here we learn that the redemption price of every first-born is five shekels. However, there is no proof here,⁸⁸ for this commandment stands by itself.⁸⁹ The truth is in keeping with tradition.⁹⁰

footnotes: ⁸⁴ In other words, Scripture repeats itself, for it has already told us in verse 41 that God told Moses to take the Levites. ⁸⁵ In other words, take the Levites should be interpreted, when you take the Levites. Furthermore, when you take the Levites is connected to verse 46. ⁸⁶ Our text reads, peduye ha-sheloshah ⁸⁷ Hebrew, yesh makhhishim ⁸⁸ That the redemption money for a first-born is five shekalim for all time. ⁸⁹ Our text deals with a specific case; one cannot derive a law for all times from it. ⁹⁰ That the redemption money is five shekalim. However, we do not derive it from our chapter.

REDEMPTION. Pidyom (redemption) is spelled with a mem in place of a nun.⁹¹. Compare, Gershon.⁹² has been substituted for a mem. See I.E. on verse 17.

footnotes: ⁹¹ For the Hebrew word for redemption is pidyon ⁹² Here a nun