WHEN THOU LIGHTEST THE LAMPS. “Why does the section dealing with the candelabrum follow [the section which tells of] the dedication-offerings of the princes? The reason is that when Aaron saw the dedication-offerings of the princes, he became disheartened because neither he nor his tribe participated with them in the dedication; whereupon the Holy One, blessed be He, said to him: ‘By thy life! Thy contribution is [of] greater [significance] than theirs, for thou wilt kindle and trim the lamps every morning and evening.’”¹ This is Rashi’s language, from a Midrash Agadah.² 5. — “Midrash Agadah.” Rabbinic texts on the Five Books of Moses are divided into two classes: “Midrash Halachah” (texts dealing mainly with the legal parts of the Torah), which consist of the Mechilta on the Book of Exodus, Sifra [or Torath Kohanim] on the Book of Leviticus, and Sifre on the Books of Numbers and Deuteronomy. Another set of texts deal mainly with the narrative, ethical and homiletical aspects of the Scriptures. These comprise two major works — the Midrash Rabbah and Tanchuma. There is in addition a large group of smaller Midrashim that belong to this category. The generic term “Midrash Agadah” includes all this second group of texts. But it is not clear to me why G-d consoled Aaron [by reminding him of his function] in lighting the lamps, rather than consoling him with the burning of the incense every morning and evening, which is [the specific function of his] with which Scripture praised him, as it is said, they shall put incense before Thee.³ Or [G-d could have reminded him of] all the offerings [performed only by his descendants], and the meal-offering of baked cakes [which is brought daily by the High Priest personally],⁴ and the Service on the Day of Atonement which is only valid if done by him [i.e., Aaron and subsequent High Priests], and [by the fact that it is] he who enters into the innermost part of the Sanctuary, and he is the holy one of the Eternal,⁵ standing in His Temple to minister unto Him, and to bless in His Name,⁶ and his entire tribe minister to our G-d! Moreover, what reason was there for Aaron’s uneasiness of mind [upon seeing the offerings of the princes]? Was not his [dedication-] offering greater than that of the [other] princes, for he offered up during those days — all the [seven] days of the initiation [of the priests] — many offerings? And if you reply that [he was disheartened because] his offerings were obligatory and he had been commanded to bring them, and therefore he was dispirited because he did not bring a voluntary offering for the dedication of the altar as they did — [this cannot be so] because the lighting of the lamps with which He consoled Aaron was also a duty which he had been commanded! [Therefore what consolation did Aaron derive for not sharing in the voluntary offerings by being given a commandment which was obligatory?] But the intention of this homiletic text is to derive an allusion from this section [of the Torah] to the Chanukah (“Dedication”) of lights which occurred in the period of the Second Temple through Aaron and his sons, namely [Matithyahu] the Hasmonean, who was High Priest, and his sons.⁷ And I have found this explanation in the following text of Megillath Setharim⁸ [“the Early Scholars” of the eleventh and twelfth centuries]. It has been lost in the course of time. of Rabbeinu Nissim,⁹ who mentions this tradition, saying: “I have seen in the Midrash: When [the princes of] the twelve tribes brought the dedication-offerings and the tribe of Levi did not etc., the Holy One, blessed be He, said to Moses, Speak unto Aaron, and say unto him: When thou lightest the lamps. There is another Dedication in which there will be lighting of the lamps, when I will perform through your sons miracles and salvation for Israel, and a Dedication which will be called by their name, namely, ‘the Chanukah of the sons of the Hasmonean.’¹⁰ Therefore He put this section [dealing with the lighting of the lamps] next to the section concerning the dedication of the altar.” Thus far is his [Rabbeinu Nissim’s] language. And I have further seen in Yelamdeinu¹¹, 5. On the meaning of the term Yelamdeinu, see Vol. II, p. 131, Note 196. and also in the Midrash Rabbah¹² [the following text]: “The Holy One, blessed be He, said to Moses: Go and tell Aaron — ‘Fear not! You are designated for something of greater importance than this. The offerings are brought only as long as the Sancutary is in existence, but the lamps will give light in front of the candelabrum forever; and all the blessings that I have given you with which to bless My children will never come to an end.’” Now it is an obvious fact that when the Sanctuary is not in existence and the offerings are not brought because of its destruction, the lighting of the lamps [of the candelabrum in the Sanctuary] also ceases [so what does the Midrash mean in saying that G-d promised Aaron that the lighting of the lamps would never stop]! Therefore [we must say] that the Sages of the Midrash were alluding to the lights of the Dedication of the Hasmoneans, which applies [on the festival of Chanukah] even after the destruction of the Sanctuary, in our exile. Similarly the priestly blessing¹³ which is also juxtaposed to the dedication-offerings of the princes applies forever. Thus the Rabbis interpreted the proximity to the chapter of the dedication-offerings of the princes of both [the section] before and after it, in honor of Aaron who was not included with the princes [in those dedication-offerings]. Rabbi Abraham ibn Ezra explains that this section was placed next to [the verse above, stating, And when Moses went into the Tent of Meeting that He might speak with him …],¹⁴, 7:89. in order “to inform us that the Divine communication [to Moses] would come at night as well, for there [in the Tent of Meeting] the lamp would be burning and would not become extinguished.” But this is not so according to the opinion of our Rabbis, who say:¹⁵ 2. “Did He not speak to him [Moses] only in the daytime?” And if Rabbi Abraham ibn Ezra would have understood the difference between the prophecy [experienced by] Moses and that of the other prophets,¹⁶ he would not have thought so [i.e., that the Divine communication also came to Moses at night]; as Scripture states, If there be a prophet among you, I the Eternal do make Myself known unto him in a vision, I do speak with him in a dream. My servant Moses is not so,¹⁷ for his prophecy was not through a dream, since dreams take place when it is actually night. But the order of arrangement of these sections [of the Torah] is as I have explained,¹⁸ 7:1. for Scripture’s purpose in this book is to complete the laws of the offerings and all that must be done in the Tent of Meeting. Now He had said originally, And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually,¹⁹ but He did not mention the candelabrum there, and therefore [one might have thought] that it indicates that they [only] have to kindle [the lamps] in the candelabrum when it is available, just as He said in [the section concerning] the making thereof, and he shall light the lamps thereof, to give light over against it.²⁰, 25:37. But if it were perchance lost or broken [we might have thought that] they should light the lamps without the candelabrum, and that the candelabrum is not essential for the lighting, since the commandment is to cause a lamp to burn continually¹⁹ for all time. Therefore²¹ He commanded again afterwards, [so that it would be applicable] at once and for all generations, Command the children of Israel, that they bring unto thee pure olive oil,²² stating, He [Aaron] shall set in order the lamps upon the pure candelabrum,²³, Verse 4. meaning that he may only set the lamps in order upon the pure candelabrum. And since He completed here the account of the erection of the Tabernacle, He also finished all the laws of the lamps, and commanded that the seven lamps should always be burning for all generations in front of the candelabrum,²⁴ just as He had mentioned at the making of the candelabrum, and he shall light the lamps thereof, to give light over against it²⁰, 25:37. — but not without the candelabrum, and not unless all the lamps give light over against it. He did not mention the Tent of Meeting in this section, in order to instruct [us] that this [law] applies also in the Sanctuary [at Jerusalem], for one might have thought that because there were no windows in the Tent of Meeting it was necessary to have this light, whereas in the Sanctuary [at Jerusalem] where there were windows broad within, and narrow without²⁵ [such a light] would not be necessary, therefore He did not mention here the Tent of Meeting.

footnotes: ¹ “Every morning and evening.” This is not found in our texts of Rashi. ² Tanchuma Beha’alothcha ³ Deuteronomy 33:10. This was recited by Moses in praise of the whole tribe of Levi consisting of priests and Levites, and he singled out this function of the priests for special praise, thus indicating that the burning of incense was a highly significant act. So why did G-d not console Aaron with this special prerogative of his? ⁴ Leviticus 6:13-15. ⁵ Psalms 106:16. ⁶ Deuteronomy 10:8. ⁷ See Vol. I, pp. 589-590. ⁸ Literally: “Scroll of Hidden Things.” This was a kind of anthology of various subjects — law, tradition, Biblical exegesis, philosophy, as well as explanations of customs. It is possible that they were primarily notes which the author wrote down for his own benefit, not intending them for public use, hence its name — “Scroll of Hidden Things.” The book was popular in the era of the Rishonim ⁹ Rabbeinu Nissim lived in the first half of the eleventh century of the Common Era. He was the son of Rabbi Yaakov of Kairwan in North Africa, to whom Rabbeinu Sherira Gaon (see Vol. I, p. 97) addressed his famous letter, in which he gives a historical account of how the Mishnah was written and how the traditions were passed on through the later generations. After the death of his father, Rabbeinu Nissim together with Rabbeinu Chananel (see Vol. II p. 106, Note 45, and Vol. III, p. 324, Note 286) were the recognized authorities of the Kairwan community. Rabbeinu Nissim wrote a commentary on many tractates of the Talmud which is existing and is outstanding for its clarity of exposition. ¹⁰ The sense of the verse here is thus: “It is you [Aaron and sons, through your descendants the Hasmoneans] who will kindle and trim the lamps in the days of the Second Temple.” ¹¹ Tanchuma Beha’alothcha ¹² Bamidbar Rabbah 15:5. ¹³ Above, 6:24-26. ¹⁴ Ibid. ¹⁵ Mechilta Pis’cha ¹⁶ Ramban clearly refers to the explanation of Rambam in his introduction to the tenth chapter of Tractate Sanhedrin, where he elucidates the ways in which the prophecy of Moses our teacher differed from that of all other prophets: “…Secondly, in the case of all other prophets, prophecy only comes to them either in the course of natural sleep … or when overtaken during the day by such a deep sleep as to be deprived of all consciousness, their minds being completely suspended … In the case of Moses, however, the word of G-d came to him during the day, and whilst he was standing between the two cherubim [of the ark of the covenant]” (see my translation of this introduction, in “The Commandments,” Vol. I, pp. 275-276). ¹⁷ Further, 12:6-7. ¹⁸ In the introduction to this book, and above in Seder Naso ¹⁹ Exodus 27:20. ²⁰ Ibid. ¹⁹ Exodus 27:20. ²¹ The word “Therefore” is added in the Tur. ²² Leviticus 24:2. ²³ Ibid. ²⁴ In Verse 2 before us. ²⁰ Ibid. ²⁵ I Kings 6:4. The windows were made in that way in order to indicate that it is not light from the outside world that comes into the Sanctuary but on the contrary — it is from the Sanctuary that the light goes forth to the world (Menachoth 86b, Rashi).

AND AARON DID SO. The meaning thereof is to state that it was Aaron who lighted the lamps all his life. For although the commandment may be validly performed by his sons, as it is said, Aaron and his sons shall set it in order,²⁶ it was he who was zealous in the fulfillment of this great commandment which alludes to an exalted matter and sublime secret.²⁷ Perhaps he deduced an allusion to this [i.e., that during his lifetime it was he who was to light the lamps] from the verse, Without the Veil of the Testimony, in the Tent of Meeting, shall Aaron set it in order from evening to morning,²⁸ [implying] that it was him whom G-d chose [to light the lamps] as long as he lived. And it is for this reason that now too, He said, Speak unto Aaron … When thou lightest,²⁹ and He did not say “Speak unto Aaron and his sons … When ye light [the lamps].”

footnotes: ²⁶ Exodus 27:21. ²⁷ See my Hebrew commentary p. 222. ²⁸ Leviticus 24:3. ²⁹ Verse 2.

AND THIS WAS THE WORK OF THE CANDELABRUM, BEATEN WORK OF GOLD. The meaning thereof is to allude [to the law] that throughout all [future] generations the candelabrum must be beaten [and fashioned out of one solid piece of metal], and that this is essential [for the validity of the candelabrum and lighting the lamps therein]. This is why He expressly mentioned at the beginning [that it is to be] beaten work, but did not mention [here] that in the making thereof there should be branches [going out of the candelabrum], knops, and cups shaped like almond-blossoms.³⁰ But He did mention [here that it be of] gold, for it is likewise a commandment for all generations that it be made of gold, in order to glorify the House of our G-d.³¹ Then He repeated [in the verse before us] it was beaten work, in order to say that it is only [failure to make it] of beaten work that invalidates the candelabrum, but [the requirement] of gold is not [indispensable, since it is valid if made of any metal], and certainly its other embellishments [such as the cups and knops do not invalidate it if they are missing]. And thus have our Rabbis said in the Sifre³² 61. and in Tractate Menachoth.³³

footnotes: ³⁰ Exodus 25:33. ³¹ Ezra 9:9. ³² Sifre Beha’alothcha ³³ Menachoth 28a.

ACCORDING TO THE PATTERN WHICH THE ETERNAL HAD SHOWN MOSES, SO ‘HE’ MADE THE CANDELABRUM — that is, Moses mentioned above, for it was he who made efforts to learn about it and directed the making thereof by command. And so the Rabbis have said in the Sifre:³² 61. “[This is stated] in order to praise Moses, [by emphasizing] that he made it exactly as the Holy One, blessed be He, told him to make [the candelabrum].” And Rashi wrote: “So he made — [the word ‘he’ refers to] the one who made it [i.e., to whomever it was that made it, and does not refer to Moses]. But a Midrash Agadah² 5. — “Midrash Agadah.” Rabbinic texts on the Five Books of Moses are divided into two classes: “Midrash Halachah” (texts dealing mainly with the legal parts of the Torah), which consist of the Mechilta on the Book of Exodus, Sifra [or Torath Kohanim] on the Book of Leviticus, and Sifre on the Books of Numbers and Deuteronomy. Another set of texts deal mainly with the narrative, ethical and homiletical aspects of the Scriptures. These comprise two major works — the Midrash Rabbah and Tanchuma. There is in addition a large group of smaller Midrashim that belong to this category. The generic term “Midrash Agadah” includes all this second group of texts. has it: [The subject ‘he’ refers to the Eternal, for] it was made of its own accord [without human intervention], by the Holy One, blessed be He.”

footnotes: ³² Sifre Beha’alothcha ² Tanchuma Beha’alothcha

Now after the firstborn and the Levites had been counted,³⁴ and the Levites were commanded about their [individual] work and charges, and he gave them the wagons,³⁵, 7:5-8. He completed the commandments referring to the priests with the [laws of the] candelabrum; then He came to give the commandments concerning the Levites so that they could begin their service, and therefore it was necessary to purify them and to effect atonement for them. This is the reason why this chapter [of the purification of the Levites] is put in juxtaposition to this [section on the candelabrum]. He finished [the laws of the Levites] with a commandment applicable for all generations: From twenty and five years old and upward ‘yavo litzvo tzava’ (they shall come to be counted among the host) for the work of the Tent of Meeting.³⁶ Now Rashi commented: “Here it says, from twenty and five years old; but in another place it is said, from thirty years old!³⁷ How are these [contradictory verses to be reconciled]? From twenty-five years of age the Levite comes to learn the laws of the service, and he studies for five years, and at the age of thirty he performs the service. From here [we derive the principle] that if a pupil studying under his master does not see progress in his study after five years, he will never see such progress.” If this is so, the expression yavo litzvo tzava³⁶ means that “he shall come and assemble among those who are gathered” for the work of the Tent of Meeting, meaning that he is to stay with them and continually observe the service [of the older Levites] by day and night, in order to learn the laws of the service in theory and practice. This is why He did not state here “to do service,” as He said above [From thirty years old and upward … ‘to do’ service],³⁸, Verse 23. For since Scripture speaks there of the Levites above the age of thirty years, it uses the expression ‘la’avod avodah’ (to do service). Here, however, it refers to the five-year period of their training; hence the expression ‘ba’avodath’ (in the service), as they were not yet permitted to do the actual service. but He stated, ‘yavo litzvo tzava’ (they shall come to be counted among the host) ‘ba’avodath’ (for the work of) the Tent of Meeting,³⁶ meaning that he is to come among those who are gathered for the purpose of the service. But I do not know whether this [explanation that there was a five-year period of training for the Levites] is the unanimous opinion of our Rabbis, for I find it taught in the name of a single Rabbi in the Sifre:³⁹ 62. “Rabbi Nathan says: One verse states, From twenty and five years old etc.” And it furthermore appears that these words [of the Sifre as quoted by Rashi] are merely Scriptural support for the practice of the pupils [i.e., the new Levites] who used to study the laws of the service for five years. According to the plain meaning of Scripture, the [Levites] counted by the hand of Moses and Aaron were aged thirty years old and over, and it is they whom he appointed every one to his service, and to his burden.⁴⁰ But here He commanded that every Levite who [although not counted by Moses] knows himself to have reached the age of twenty-five years, is permitted to do the service, and may come with all the desire of his soul⁴¹ to work with them and help them in the service, but he may not be a chief officer⁴² over any particular task. And the reason for this is that every person pays attention to [the passing of] his decades, since there are physical changes at these stages, therefore he knows when he reaches the age of twenty or thirty; for even his neighbors, relatives, his father and mother and his children notice it and inform him of it. But when a person reaches twenty-five years of age, they do not notice it so much; therefore He only commanded Moses to go to the trouble of counting those Levites above the age of thirty, when a man is recognizable by his years. And so did David say, And the Levites were numbered from thirty years old and upward.⁴³ And Rabbi Abraham ibn Ezra said that the plain meaning of Scripture is that from thirty years old they were to do the work of bearing burdens, and from twenty-five years old they did work in the Tent of Meeting.⁴⁴ But this is not correct. For there also [when speaking of the Levites who were more than thirty years old] it is said, all that came to perform the service, to do the work in the Tent of Meeting,⁴⁵ and it is also said [of this group], to serve and to bear burdens.⁴⁶, Verse 24. Moreover, it is written of the Sanctuary: These were the sons of Levi after their fathers’ houses, even the heads of the fathers’ houses, according to their numberings, in the number of names by their polls, who did the work for the service of the House of the Eternal, from twenty years old and upward. For David said: ‘The Eternal, the G-d of Israel, hath given rest unto His people, and He dwelleth in Jerusalem forever; and also the Levites shall no more have need to carry the Tabernacle and all the vessels of it for the service thereof.’ For by the last ordinances of David the sons of Levi were numbered from twenty years old and upward. For their station was at the side of the sons of Aaron for the service of the House of the Eternal, in the courts, and in the chambers.⁴⁷ Thus it is stated that by the last ordinances of David when the House [of G-d] is built and the Levites no longer have to carry [the parts of the Tabernacle] on their shoulders, and their service will be only in the courts, and in the chambers, he counted them from twenty years old and upward, while at first [before the building of the Sanctuary] he counted them from the age of thirty upwards.⁴³ And according to Rabbi Abraham ibn Ezra’s words, he should have counted them from twenty-five years old [since this is, according to him, the age for general work in the Sanctuary as opposed to the work of carrying its parts]!

footnotes: ³⁴ Above, 3:39-43. ³⁵ Ibid. ³⁶ Further, Verse 24. ³⁷ Above, 4:3. ³⁶ Further, Verse 24. ³⁸ Ibid. ³⁶ Further, Verse 24. ³⁹ Sifre Beha’alothcha ⁴⁰ Above, 4:49. ⁴¹ Deuteronomy 18:6. ⁴² Jeremiah 20:1. ⁴³ I Chronicles 23:3. Thirty is the age when a person attains full strength (Aboth 5:24). ⁴⁴ On the nature of the work in the Tent of Meeting, see Ramban on the verse that follows. ⁴⁵ Above, 4:23. ⁴⁶ Ibid. ⁴⁷ I Chronicles 23:24-28. ⁴³ I Chronicles 23:3. Thirty is the age when a person attains full strength (Aboth 5:24).

AND FROM THE AGE OF FIFTY YEARS HE SHALL RETURN FROM THE SERVICE OF THE WORK, AND HE SHALL SERVE NO MORE — “the service of carrying loads upon the shoulders, but he returns [i.e., he may still serve] to close the gates, or to sing, or to load the wagons.” This is Rashi’s language. But in the Sifre⁴⁸ 63. the Rabbis mentioned only that “he returns to close the gates or to the work of the sons of Gershon”⁴⁹ [but they did not say that he may return to the service of singing]! And this indeed appears correct [that a Levite above the age of fifty was not allowed to take part in the singing] — for if it were as the Rabbi [Rashi] has written, why were the twenty-year old Levites not appointed to sing, to close the gates and to load the wagons until they reached the required age,⁵⁰ and why were they counted from thirty to fifty years old and only for the work of bearing burdens [since both before and after these two age-limits they could still serve by singing etc., therefore they should have been counted from twenty years, with no upper limit]? Moreover, why were the sons of Gershon and Merari counted in this way [from thirty to fifty] since all their work [i.e., singing, closing the gates and loading the wagons] could be done when they were older? We must rather say that since they were appointed to carry the ark at the age from thirty to fifty, they [therefore] were not appointed to sing, which was the main function of the Levites, unless they were also qualified to carry the ark, for all those who were appointed to sing were qualified to perform all the services [including the carrying of the ark]. And since the Kohathites [who were the only ones permitted to carry the ark] were counted from thirty to fifty years old, even for singing, they were all counted in this manner, in order that the sons of Gershon and Merari should not be qualified to sing during these years [i.e., below the age of thirty and above the age of fifty] and the sons of Kohath be disqualified. [Hence the age limits of thirty and fifty applied to the Kohathites’ singing, which was their main function, as well as to their carrying of the parts of the Tabernacle, and therefore these age limits applied to the function of singing of the sons of Gershon and Merari as well, and they could not, as Rashi wrote, return to the singing.] But for closing the gates or loading the wagons all of them were qualified [even after the age of fifty, as quoted in the Sifre above]. Furthermore it is written, from thirty years old and upward even unto fifty years old, every one that entered in to do the work of the service, and the work of bearing burdens in the Tent of Meeting,⁵¹ and the Rabbis interpreted in the Tractate of Shechitath Chullin:⁵² is in contrast to the Tractate Schechitath Kodashim (The Slaughtering of Hallowed Animals), now generally called Zebachim (Offerings). “I might think that in Shiloh and in the Eternal House [at Jerusalem,⁵³ when the services of the Levites were limited to gatekeeping and singing] it was also so [that the Levites were disqualified after the age of fifty]; Scripture therefore says, to do the work of service, and the work of bearing burdens.⁵¹ I have only said so with respect to a time when there is bearing burdens upon the shoulders.” Now [the expression] *‘avodath avodah’*⁵¹ [the work of service, but literally “a service of a service”] is a reference to singing, as Rashi has written above in *Seder Naso;*⁵¹ if so [it is clear that] when there was [the duty of] bearing the burdens upon the shoulders, the Levites were disqualified from singing as well [after the age of fifty]. And so it is said in the words of David, And the Levites were numbered from thirty years old and upward,⁵⁴ and it is further written there, Of these twenty and four thousand were to oversee the work of the House of the Eternal etc.,⁵⁵, Verse 4. and four thousand praised the Eternal with the instruments which I made to praise therewith.⁵⁶, Verse 5. For until the House [of G-d in Jerusalem] was built, when they still had to carry [the ark and the Tabernacle] on their shoulders, they only appointed Levites to sing who were also fit to carry [i.e., from the age of thirty to fifty]; but David counted them again from twenty years old⁵⁷, Verse 27. to meet the requirements of the House [of G-d] when it was built, as has been explained [above at the end of Verse 4].

footnotes: ⁴⁸ Sifre Beha’alothcha ⁴⁹ The reference is also to the work of the sons of Merari, since the work of both of them [the sons of Gershon and Merari] consisted only of loading the wagons during transport, and serving as gate-keepers when the Tabernacle was in its place. The Sifre, however, speaks only of “the sons of Gershon” since they are mentioned (above, in Chapter 4, where the work was assigned to each of the three main families of the Levites) next to the sons of Kohath, whose work consisted of carrying the loads on their shoulders. ⁵⁰ In other words, since the maximum age of fifty applied to the bearing of burdens, which was the specific work of the Kohathites — see above, Chapter 4 — but not to the service of singing, the minimum age of twenty-five likewise does not refer to the service of singing, and the same reasoning applies to serving as gate-keepers and loading the wagons. If so, why were the Levites [including the Kohathites] not counted from the age of twenty, and with no upper age limit? ⁵¹ Above, 4:47. “This is the song [of the Levites] accompanied with cymbals and harp, this being ‘the service’ attached to another ‘service’” [i.e., the Service of the Offerings] (Rashi). ⁵² Literally: “The Slaughtering of Ordinary Animals,” now generally called Chullin (Ordinary Animals). The text quoted is found there on 24a. — The name Shechitath Chullin ⁵³ See Vol. II, p. 335, Note 598, and Vol. III, p. 123, Note 122. ⁵¹ Above, 4:47. “This is the song [of the Levites] accompanied with cymbals and harp, this being ‘the service’ attached to another ‘service’” [i.e., the Service of the Offerings] (Rashi). ⁵¹ Above, 4:47. “This is the song [of the Levites] accompanied with cymbals and harp, this being ‘the service’ attached to another ‘service’” [i.e., the Service of the Offerings] (Rashi). ⁵¹ Above, 4:47. “This is the song [of the Levites] accompanied with cymbals and harp, this being ‘the service’ attached to another ‘service’” [i.e., the Service of the Offerings] (Rashi). ⁵⁴ I Chronicles 23:3. ⁵⁵ Ibid. ⁵⁶ Ibid. ⁵⁷ Ibid.