TAKE THE SUM OF THE SONS OF KOHATH. First, because of Moses and Aaron.¹

footnotes: ¹ Moses and Aaron were descended from Kohath. Hence the sons of Kohath were counted first.

FROM THIRTY YEARS OLD AND UPWARD. Close to four weeks.² is related to the word sheva (seven). Hence I.E. believes that shavu’a can also refer to seven years. Thus “four weeks” would equal 28 years. According to I.E. there is a mystical significance to the number seven. See I.E. on Gen. 8:5 (Vol. 1, p. 114, n. 16) and the notes thereto. Also see The Secret of the Torah, a translation and annotation of Ibn Ezra’s Yesod Morah by H. Norman Strickman (Jason Aaronson, NJ, 1995, p. 125).

footnotes: ² The Hebrew word for week is shavu’a. Shavu’a

[EVEN UNTIL FIFTY YEARS OLD.] A fifty-year-old is seven weeks of age. The body’s strength then declines.

TO DO WORK IN THE TENT OF MEETING. The work of bearing.

ABOUT THE MOST HOLY THINGS. The reference is to the ark.

THE VEIL OF THE SCREEN. Which covers the ark.³. This literally means the screen which covers. I.E. explains that the screen is so called because it covers the ark. See Ex. 40:3.

footnotes: ³ The Hebrew reads, parokhet ha-masakh

AND SHALL PUT THEREON. On the cover.⁴ (and put thereon). However, parokhet is feminine. Thus our text should read aleha rather then alav. Hence I.E. notes than alav refers to the word masakh (covering/screen). Others say that the word alav (thereon) refers to the word et (v. 5), which precedes parokhet (the veil).⁵ (the sign of the accusative) serves both the masculine and the feminine. Hence I.E. believes that either a masculine or a feminine proportional pronoun may follow a word which has et in front of it (Filwarg). Thus the word alav can refer to et parokhet. Va-titzpeno (and hid him)⁶ (Josh. 2:6) is similar.⁷, for the reference is to the two spies sent by Joshua. Now hid him is preceded by et shene ha-anashim (the two men). However, since the word et is used both with the singular and the plural, a singular or a plural may follow a phrase preceded by et.

footnotes: ⁴ Our verse reads, ve-natenu alav ⁵ The word et ⁶ Translated literally. See next note. ⁷ The text should have read, and hid them

AND SHALL SPREAD OVER IT A CLOTH ALL OF BLUE. Kelil tekhelet means all of blue.

OVER IT. Some say, over the covering of tachash (sealskin). However, it appears to me that its meaning is, and they had already spread a cloth all of blue over the screen covering.⁸ (and shall spread) is a pluperfect and is to be rendered, and they had already spread. According to this interpretation, the blue cover was placed on the ark, and the tachash (sealskin) covering was placed over the blue covering. If the blue cover was used in order to glorify the ark, then the first interpretation appears correct.⁹ The tachash covering served to protect [the ark] from the rain and the dust.¹⁰

footnotes: ⁸ In other words, u-fareshu ⁹ Blue is a royal color. Hence it stands to reason that if it was placed on the ark, it should be visible. ¹⁰ Unlike the blue covering, which served as a decoration.

AND SHALL SET THE STAVES THEREOF. Note, they removed the staves until the ark was covered.¹¹ Some say that they shall set the staves upon the shoulders of the bearers.¹² is, they shall set the staves upon the bearers of the ark. Thus our verse does not imply that the staves were ever removed from the ark. See Tosafot Yoma 72a.

footnotes: ¹¹ According to Ex. 25:15 the staves were never to be removed from the ark. I.E. believes that the staves were momentarily removed while the ark was being covered. Hence Scripture states, and shall set the staves thereof (back in place). ¹² In other words, the meaning of and they shall set the staves thereof

AND UPON THE TABLE OF SHOWBREAD. To teach us that there were other tables there¹³ for the use of the meat.¹⁴ Furthermore, the showbread which was placed upon this table was not removed.¹⁵

footnotes: ¹³ Hence Scripture identifies the table. ¹⁴ For the use of the sacrificial meat. ¹⁵ Hence it is referred to as the table of showbread.

A CLOTH OF SCARLET. Look. There were two cloth coverings¹⁶ plus a covering of skin upon the table. There were similarly a screen covering,¹⁷ (v. 5). a blue cloth covering, and a covering of skin over the ark.¹⁸ A cloth covering and a cover of skin were over the menorah.¹⁹

footnotes: ¹⁶ One of blue (v. 7) and one of scarlet (v. 8). ¹⁷ The parokhot ha-masakh ¹⁸ Verse 6. ¹⁹ Verses 9 and 10.

AND SHALL PUT IT UPON A BAR. For it did not have any staves.²⁰ It is similar to and they bore it upon a pole (Num. 13:25).²¹

footnotes: ²⁰ By which to carry it. ²¹ There too the grapes, which of course did not have any staves, were placed on a bar in order to be carried. Weiser suggests that I.E. believed that bar is to be interpreted as two bars, in the same manner that pole is to be interpreted as poles.

AND UPON THE GOLDEN ALTAR THEY SHALL SPREAD. Another cloth²². Some emend to one cloth (beged echad) (Filwarg). and a covering.²³ (sealskin).[15.] OF COVERING THE HOLY FURNITURE, AND ALL THE HOLY VESSELS.²⁴ The ark, the table, the menorah, the altars, and all the utensils of ministry such as the knives, the spoons, and the plates.

footnotes: ²² Hebrew, beged acher ²³ The reference is to a covering of tachash ²⁴ I.E.’s comment is misplaced. It belongs in verse 15.

AND THEY SHALL TAKE AWAY THE ASHES. It means, and they shall take away the ashes from the altar.²⁵ means ashes. Thus ve-dishenu literally means, and they shall ash. This might be taken to mean, and they shall put on ashes. Hence I.E.’s interpretation that ve-dishenu means, and they shall remove the ashes.

footnotes: ²⁵ The word deshen

THESE THINGS ARE THE BURDEN OF THE SONS OF KOHATH IN THE TENT OF MEETING. For they did not carry the tent and the tabernacle.²⁶, because they did not do any carrying.

footnotes: ²⁶ Scripture states, These things are the burden

AND THE CHARGE OF. U-fekudat (and the charge of) is related to the word pakid (overseer).²⁷

footnotes: ²⁷ One who assigns tasks.

THE OIL FOR THE LIGHT. Some say that Eleazar carried oil for one night’s light and similarly the continual meal offering.²⁸ 10:13. Eleazar carried oil for the lighting in his right hand and the sweet incense in his left hand, while the continual meal offering hung from his arm. However, I believe that Eleazar was in charge of giving the oil for the light, that is, of the utensil containing the oil for the light, and similarly the vessel containing the anointing oil and the vessel containing the sweet incense, to the children of Kohath.

footnotes: ²⁸ The daily continual meal offering. See Yerushalmi, Sabbath

[HE SHALL HAVE THE CHARGE OF ALL THE TABERNACLE.] Scripture states this because Eleazar had charge over the tabernacle along with his brother Ithamar.²⁹ However, Eleazar alone had charge over the oil, the sweet incense, and the meal offering because of his great status.

footnotes: ²⁹ If Eleazar was in charge of the entire tabernacle, why does Scripture tell us that he was in charge of the oil, the sweet incense, and the meal offering? Hence I.E.’s comments.

[UNTO MOSES AND UNTO AARON.] Scripture states this because Aaron and his sons were commanded to take heed that the sons of Kohath do not come to the penalty of excision (karet).

The command Cut ye not off was given to Moses, Aaron and his sons.

THAT THEY MAY LIVE. That their lives may be extended.

AND NOT DIE. By excision. The meaning of our verse is that the family of the Kohathites will be rewarded if they observe and will be punished if they do not. Without the phrase and not die, our verse could be taken to imply that they will not be punished.

AND APPOINT THEM.³⁰, which literally means, and put them. This can be interpreted as referring to the kohanim. Hence I.E.’s interpretation. The ark, the table, the menorah, and the altars.

footnotes: ³⁰ Hebrew, ve-samu otam

EVERY ONE TO HIS SERVICE. This refers to the holy vessels.

AND TO HIS BURDEN. To be carried on the shoulder.

BUT THEY SHALL NOT GO IN. The Kohathites shall not go in to the tent of meeting to see the holy things as they are being covered. The meaning of ke-vala et ha-kodesh (the holy things as they are being covered) is, when the structure is taken down, the veil of the curtain is removed and the ark is revealed.³¹ is, when the holy (i.e., the tabernacle) is taken down. Others say that the meaning of ke-vala is, when they are being covered. Thus the meaning of ke-vala et ha-kodesh is, when they cover the ark in order to carry it.³² means when it is covered. The word bala means swallowed. Thus ke-vala literally means when he swallows, i.e., when he covers. This interpretation is more plausible than the first one. Now there are two prohibitions. One, not to touch the holy vessels-they are to be carried only by staves. Two, the Kohathites shall not see the holy things.

footnotes: ³¹ According to I.E. the meaning of the holy things as they are being covered ³² In other words, ke-vala

TAKE THE SUM. Naso (take the sum) is an infinitive. It is like zakhor (remember) in Remember the sabbath day, to keep it holy (Ex. 20:8).³³ The meaning of naso is, take the sum.³⁴ is an infinitive, it has the meaning of an imperative. The same applies to zakhor.

footnotes: ³³ Which is an infinitive too. ³⁴ In other words, even though naso

ALSO. Because he had already counted the Kohathites.

IN SERVING. To put up the tabernacle, to make the showbread, to slaughter, and to guard.

AND IN BEARING BURDENS. Le-massa³⁵. (bearing burdens) is an infinitive. Similarly le-massa³⁶. (causing to set forward) in and for causing the camps to set forward (Num. 10:2). The forms of verbs change.³⁷ in our verse is vocalized kamatz, pattach. Le-massa in Num. 10:2 is vocalized pattach, pattach. Hence I.E.’s comment.

footnotes: ³⁵ From the root nun, sin, alef ³⁶ From the root nun, sin, ayin ³⁷ Le-massa

AND THE COVERING OF SEALSKIN THAT IS ABOVE IT. Scripture is being brief, for it does not mention the ramskin covering.³⁸ Some say that the two coverings were attached.³⁹

footnotes: ³⁸ Which was above the sealskin covering. See Ex. 26:14. ³⁹ Thus the covering of sealskin includes the ramskin covering.

AND ALL THE INSTRUMENTS OF THEIR SERVICE. Such as tables, pegs, and cords.

AND WHATSOEVER THERE MAY BE TO DO WITH THEM. The instruments of service, or the tabernacle and the altar.

AS FOR THE SONS OF MERARI. Scripture does not mention that they were counted, for this section⁴⁰ is connected to the one above.⁴¹ in verse 22 also applies here.

footnotes: ⁴⁰ Verses 29-37. ⁴¹ Verses 21-28. Thus the command Take the sum of

THE WORK OF SERVICE. This is to be understood as I have already explained.⁴² applies to the carrying of the tent and the tabernacle, which was the work assigned to the sons of Gershon and Merari, while the term the work of bearing burdens refers to the work done by the sons of Kohath (Weiser). Now the meaning of All those that were numbered (v. 46) is, all those from thirty years old that were numbered.⁴³

footnotes: ⁴² In his comments on verse 15, I.E. hints that the term work of service ⁴³ In other words, our verse is a continuation of verse 46.

EVERY ONE. The reference is to Gershon, Kohath, and Merari.

TO HIS SERVICE, AND TO HIS BURDEN. Hence and his numbered⁴⁴. The singular u-fekudav is employed because the terms which precede it (avodato, his service, and masa’o, his burden) are i n the singular. It should be noted that J.P.S. renders u-fekudav as they were also numbered. follows. The section put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead (Num. 5:2) follows, because God’s presence was in the camps of Israel when they journeyed and when they rested.⁴⁵

footnotes: ⁴⁴ Hebrew, u-fekudav ⁴⁵ Hence all those who were unclean had to leave the camp.