וַיֹּאמֶר ה' אֶל משֶׁה פְּקֹד כָּל בְּכֹר זָכָר לִבְנֵי יִשְׂרָאֵל וגו' (במדבר ג, מ), הֲדָא הוּא דִכְתִיב (ישעיה מג, ד): מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב, יַעֲקֹב הַרְבֵּה אַתְּ יָקָר בְּעֵינַי שֶׁכִּבְיָכוֹל קָבַעְתִּי אִיקוֹנִים שֶׁלְךָ בְּכִסְאִי, וּבְשִׁמְךָ הַמַּלְאָכִים מְקַלְסִין אוֹתִי וְאוֹמְרִים (תהלים מא, יד): בָּרוּךְ ה' אֱלֹהֵי יִשְׂרָאֵל מֵהָעוֹלָם וְעַד הָעוֹלָם, הֱוֵי: מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ וגו'. דָּבָר אַחֵר, מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב הַרְבֵּה יָקָר אַתְּ בְּעֵינַי, שֶׁכִּבְיָכוֹל אֲנִי וּמַלְאֲכֵי הַשָּׁרֵת שֶׁלִּי יָצְאוּ לִקְרָאתְךָ בְּצֵאתְךָ לֵילֵךְ לְפַדַּן אֲרָם וּבְבִיאָתְךָ. בְּשָׁעָה שֶׁיָּצָאתָ מַה כְּתִיב (בראשית כח, י יג): וַיֵּצֵא יַעֲקֹב וגו' וַיִּפְגַע בַּמָּקוֹם וגו' וַיַּחֲלֹם וְהִנֵּה סֻלָּם וגו' וְהִנֵּה ה' נִצָּב עָלָיו וגו'. אָמַר רַבִּי הוֹשַׁעְיָא אַשְׁרֵי יְלוּד אִשָּׁה שֶׁכָּךְ רָאָה הַמֶּלֶךְ וּפָמַלְיָא שֶׁלּוֹ נִצָּבִים עָלָיו וּמְשַׁמְּרִים אוֹתוֹ. וּמִנַּיִן בְּבִיאָתוֹ שֶׁנֶּאֱמַר (בראשית לב, ב): וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וגו', הֲרֵי הַמַּלְאָכִים. הַשְּׁכִינָה מִנַּיִן, שֶׁנֶּאֱמַר (בראשית לה, ט): וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב עוֹד בְּבֹאוֹ וגו', הֱוֵי: מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ. דָּבָר אַחֵר, מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יָקָר אַתְּ בְּעֵינַי, שֶׁלְּכָל אֻמּוֹת הָעוֹלָם לֹא נָתַתִּי מִנְיָן וּלְךָ נָתַתִּי מִנְיָן, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ גְּרָנוֹת הַרְבֵּה וְהָיוּ כֻּלָּם טִנּוֹפוֹת וּמְלֵאוֹת זוּנִים, וְלֹא דִּקְדֵּק בְּמִנְיָנָן, וְהָיָה לוֹ גֹּרֶן אַחַת רָאָה אוֹתָהּ נָאָה, אָמַר לְבֶן בֵּיתוֹ אוֹתָן הַגְּרָנוֹת טִנּוֹפוֹת וּמְלֵאוֹת זוּנִים לְפִיכָךְ אַל תְּדַקְדֵּק בְּמִנְיָנָם, אֲבָל זֶה דַּע כַּמָּה כּוֹרִים יֵשׁ בּוֹ, כַּמָּה שַׂקִּים, כַּמָּה מוֹדִיאוֹת יֵשׁ בּוֹ. כָּךְ הַמֶּלֶךְ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַגֹּרֶן אֵלּוּ יִשְׂרָאֵל (ישעיה כא, י): מְדֻשָׁתִי וּבֶן גָּרְנִי, וְכֵן הוּא אוֹמֵר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה. וּבֶן בֵּיתוֹ זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): לֹא כֵן עַבְדִּי משֶׁה בְּכָל בֵּיתִי נֶאֱמָן הוּא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, הָעוֹבְדֵי כּוֹכָבִים טִנּוֹפוֹת הֵן, שֶׁנֶּאֱמַר (ישעיה לג, יב): וְהָיוּ עַמִּים מִשְׂרְפוֹת שִׂיד קוֹצִים כְּסוּחִים וגו', לְפִיכָךְ אַל תְּדַקְדֵּק בְּמִנְיָנָם, אֲבָל יִשְׂרָאֵל צַדִּיקִים הֵם, כֻּלָּם חִטִּים אַגּוּדֵיהֶם, שֶׁנֶּאֱמַר (ישעיה ס, כא): וְעַמֵּךְ כֻּלָּם צַדִּיקִים, וְכֵן הוּא אוֹמֵר (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ, לְכָךְ דַּקְדֵּק בְּמִנְיָנָם שֶׁל יִשְׂרָאֵל, כָּךְ עָשָׂה משֶׁה מָנָה אוֹתָם כַּמָּה כּוֹרִין יֵשׁ בּוֹ, שֶׁנֶּאֱמַר (במדבר א, ב): שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, כַּמָּה שַׂקִּים, (שיר השירים ב, ד): וּצְבָאוֹ וּפְקוּדֵיהֶם, כַּמָּה מִדּוֹת, שֶׁנֶּאֱמַר: פְּקֹד כָּל זָכָר וגו'. “The Lord said to Moses: Count every firstborn male of the children of Israel from one month old and above, and take the number of their names” (Numbers 3:40).
“The Lord said to Moses: Count every firstborn male of the children of Israel…” – that is what is written: “Since you were precious in My eyes, you were honored…” (Isaiah 43:4). The Holy One blessed be He said to Jacob: Jacob, you are exceedingly precious in My eyes, as, as it were, I have affixed your visage to my Throne, and the angels laud Me in your Name and say: “Blessed is the Lord, God of Israel, from eternity to eternity” (Psalms 41:14). That is, “since you were precious in My eyes, you were honored…”
Another matter: “Since you were precious in My eyes, you were honored” – the Holy One blessed be He said to Jacob: You are exceedingly precious in My eyes, as, as it were, I and My ministering angels emerged to greet you upon your departure to go to Padan Aram and upon your return. When you departed, what is written: “Jacob departed.… he encountered the place.… he dreamed, and behold, a ladder…[and behold, the angels of God].… And behold, the Lord stood over him… (Genesis 28:10–13). Rabbi Hoshaya said: Happy is one born of a woman who saw this, the King and His entourage standing over him and protecting him. From where is it derived upon his return? It is as it is stated: “Jacob went on his way, [and the angels of God encountered him]” (Genesis 32:2). Those are the angels; the Divine Presence, from where is it derived? “God appeared to Jacob again, upon his return [from Padan Aram]” (Genesis 35:9). That is, “since you were precious in My eyes, you were honored.”
Another matter: “Since you were precious in My eyes…” – the Holy One blessed be He said to Jacob: You are precious in My eyes, as for all the nations of the world, I did not provide a census, but for you, I provided a census. This is analogous to a king who had many granaries and they were all foul and filled with black kernels. He was not particular about their number. He had one granary that he saw that it was fine. He said to a member of his household: ‘Those granaries are foul and filled with black kernels; therefore, do not be particular about their number. But ascertain how many kor are in this one, how many sacks, how many measures are in it.’ So, the king, this is the King of kings, the Holy One blessed be He. The granary, this is Israel: “It is like My threshing floor, the product of my granary” (Isaiah 21:10). Likewise, it says: “Israel is sacred to the Lord, the first of His crop” (Jeremiah 2:3). The member of his household, this is Moses, as it is stated: “Not so My servant Moses; in all My house he is faithful” (Numbers 12:7). The Holy One blessed be He said to Moses: ‘The idol worshippers are foul,’ as it is stated: “Peoples will be as burnings of lime, cut thorns…” (Isaiah 33:12); ‘therefore, do not be particular about their number. But Israel, they are righteous; their groups are all wheat,’ as it is stated: “Your people, they are all righteous” (Isaiah 60:21). Likewise it says: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). ‘That is why you shall be particular about their number.’ So, Moses did; he counted them, how many kor are in it, as it is stated: “Take a census of the entire congregation of the children of Israel” (Numbers 1:2); how many sacks: “its host and those counted” (Numbers 2:4); how many measures, as it is stated: “Count every…male.”
דָּבָר אַחֵר, פְּקֹד כָּל בְּכֹר זָכָר וגו', הֲדָא הוּא דִּכְתִיב (שיר השירים ו, ח ט): שִׁשִּׁים הֵמָּה מְלָכוֹת וגו' אַחַת הִיא יוֹנָתִי תַמָּתִי וגו', מָשָׁל לְאָדָם שֶׁהָיָה לוֹ פְּרַגְמָטוֹטִין שֶׁל אֲבָנִים, שֶׁל זְכוּכִית, וְהָיָה מוֹצִיאָן לַשּׁוּק וְלֹא הָיָה מַבְחִין בַּמִּנְיָן, שֶׁלֹא הָיָה מוֹצִיאָן בְּמִנְיָן, וְנִכְנָס לְהַנִּיחָן וְלֹא הָיָה מַנִּיחָן בְּמִנְיָן, שֶׁלֹא הָיָה מַשְׁגִּיחַ עֲלֵיהֶם שֶׁהָיוּ שֶׁל זְכוּכִית, וְהָיָה לוֹ פְּרַגְמָטֵיס אַחַת שֶׁל מַרְגָּלִיּוֹת נָאוֹת וְהָיָה נוֹטְלָהּ וּמוֹצִיאָהּ בְּמִנְיָן וּמַנִּיחָהּ בְּמִנְיָן. כָּךְ כִּבְיָכוֹל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, לְאֻמּוֹת הָעוֹלָם לֹא נָתַתִּי מִנְיָן, לָמָּה, שֶׁאֵין חֲשׁוּבִין לְפָנַי כְּלוּם, שֶׁנֶּאֱמַר (ישעיה מ, יז): כָּל הַגּוֹיִם כְּאַיִן נֶגְדוֹ. אֲבָל אַתֶּם בָּנַי, שֶׁנֶּאֱמַר (שיר השירים מו, ג): הָעֲמֻסִים מִנִּי בֶטֶן וגו', לְכָךְ מוֹנֶה אֶתְכֶם בְּכָל שָׁעָה, לְכָךְ נֶאֱמַר: פְּקֹד כָּל בְּכֹר זָכָר, הֱוֵי: שִׁשִּׁים הֵמָּה מְלָכוֹת וגו' אַחַת הִיא יוֹנָתִי, אֵלּוּ יִשְׂרָאֵל. Another matter: “Count every firstborn male…” – that is what is written: “They are sixty queens…[and young women without number].… One is my perfect dove…” (Song of Songs (6:8–9). This is analogous to a person who had merchandise of glass jewels, and he would take them out to market, and he would not notice their number as he would not count when taking them out. He would enter to place them, and he would not count when placing them, as he would not scrutinize them because they were made of glass. But he had one batch of merchandise of fine gems, and he would take it and count it when taking it out and count it when placing. So, as it were, the Holy One blessed be He said: For the nations of the world, I did not provide a census. Why? It is because they are of no significance to Me, as it is stated: “All the nations are as nothing before Him” (Isaiah 40:17). But you are My children, as it is stated: “Who have been carried from birth…” (Isaiah 46:3). That is why He counts them every moment. That is why it is stated: “Count every firstborn male…” That is, “they are sixty queens…[and young women without number].… One is my perfect dove…” – these are Israel.
מִבֶּן חֹדֶשׁ וָמָעְלָה (במדבר ג, מ), תְּנֵינַן תַּמָּן (תוספתא שבת טז, ד): תִּינוֹק שֶׁנּוֹלַד לִשְׁמוֹנָה חֳדָשִׁים אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת וְאֵין חוֹתְכִין אֶת טִבּוּרוֹ וְאֵין מְטַלְטְלִין אוֹתוֹ מִמָּקוֹם לְמָקוֹם, אֶלָּא אִמּוֹ גּוֹחֶנֶת עָלָיו וּמְנִיקָתוֹ, וְהַמְטַלְטְלוֹ בַּשַּׁבָּת כִּמְטַלְטֵל אֶבֶן בַּשַּׁבָּת, בֶּן שִׁבְעָה וְסָפֵק שֶׁהוּא בֶּן שְׁמוֹנָה, אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת וְאֵין חוֹתְכִין אֶת טִבּוּרוֹ וְאֵין טוֹמְנִין שִׁלְיָתוֹ וְאֵין מְטַלְטְלִין אוֹתוֹ מִמָּקוֹם לְמָקוֹם, וְאִם דָּבָר בָּרִי שֶׁהוּא בֶּן שִׁבְעָה חַי, מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת וְחוֹתְכִין טִבּוּרוֹ וְטוֹמְנִין שִׁלְיָתוֹ כְּדֵי שֶׁלֹא יִצְטַנֵּן הַוָּלָד וּמְטַלְטְלִין אוֹתוֹ מִמָּקוֹם לְמָקוֹם. לָמָּה מְחַלְּלִין אֶת הַשַּׁבָּת עַל הַנּוֹלָד בֶּן שִׁבְעָה, מִפְּנֵי שֶׁהוּא שֶׁל חַיִּים, אֲבָל הַנּוֹלָד לִשְׁמוֹנָה לֹא כָּלוּ חֳדָשָׁיו וְאֵינוֹ שֶׁל חַיִּים לְפִיכָךְ אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת. שָׁאֲלוּ לְרַבִּי אַבָּהוּ מִנַּיִן לְנוֹלָד בֶּן שִׁבְעָה שֶׁהוּא חַי, אָמַר לְהוּ מִדִּידְכוֹן אֲנָא מַמְטֵי לְכוֹן, זיט"א איפט"א איט"א אוכט"י, וְאֵיזֶהוּ בֶּן שְׁמוֹנָה כָּל שֶׁאֵין צִפָּרְנָיו וּשְׂעָרָיו גְּמוּרִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כָּל שֶׁאֵינוֹ חַי שְׁלשִׁים יוֹם לֹא כָּלוּ לוֹ חֳדָשָׁיו אֲבָל נֵפֶל הוּא, לָמָּה, סָמְכָה דַעְתּוֹ שֶׁל רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לִדְבַר תּוֹרָה, שֶׁלֹא צִוָּה הַמָּקוֹם לִמְנוֹת הַבְּכוֹרִים כְּדֵי לִפְדוֹתָן אֶלָּא אַחַר שְׁלשִׁים יוֹם, הֲדָא הוּא דִכְתִיב (במדבר ג, מ): פְּקֹד כָּל בְּכֹר וגו' וְשָׂא אֶת מִסְפַּר שְׁמֹתָם, נָתַן לָהֶם תְּלוּי רֹאשׁ, לְפִי שֶׁהַבְּכוֹרִים חַיָּבִין מִיתָה בְּמַעֲשֵׂה הָעֵגֶל. “From one month old and above” – we learned there: A baby who was born in the eighth month, one may not desecrate Shabbat for his sake, one may not cut his umbilical cord, one may not carry him from place to place, but rather, his mother leans over him and nurses him. One who carries him is like carrying a stone on Shabbat. If he was born in the seventh month and it is uncertain whether he was born in the eighth month, one may not desecrate Shabbat for his sake, one may not cut his umbilical cord, one does not bury his placenta, and one does not carry him from place to place. But if it is certain that he was born in the seventh month, he is alive; one may desecrate Shabbat for his sake. One cuts his umbilical cord and buries his placenta so that the infant will not be cold, and one carries him from place to place.1From Tosefta, Shabbat 16:4. It contains only a short reference to the laws mentioned here. Why may one desecrate the Sabbath for one born in the seventh month? It is because he is viable. But one born in the eight month, his months of gestation were not completed and it is not viable.2There was a belief in the ancient world that a baby born after seven months was more viable than a baby born after eight months. Therefore, one may not desecrate Shabbat for its sake. They3The scholars of the nations of the world. asked Rabbi Abbahu: From where is it derived that one born in the seventh month is viable? I will bring an allusion for you from your own language: Live [zeta] – seven, go [eta] – eight.4The letter zeta represents seven in Greek, and it connotes life in several expressions. The letter eta represents eight and means go, which is interpreted as a reference to death.
Which is one born in the eighth? It is one whose nails and hair are not complete. Rabban Shimon ben Gamliel says: Anyone who does not live thirty days, his months of gestation were not completed, but it is stillborn. Why? The opinion of Rabban Shimon ben Gamliel was based on the words of the Torah, as the Omnipresent commanded to count the firstborn in order to redeem them, only after thirty days. That is what is written: “Count every [firstborn] male [of the children of Israel from one month old and above].”
“And take the number of their names” – He lifted up their heads, because the firstborn incurred liability to be executed due to the act of the calf.5The verse refers to the count of the firstborn as "lifting up their heads" to indicate that on the one hand they were being honored by being counted separately, but on the other hand they had been liable for having their heads removed, i.e., execution, for participating in the sin of the Golden Calf.
דָּבָר אַחֵר, פְּקֹד כָּל בְּכֹר זָכָר, יֵשׁ פְּקִידָה לַבְּכוֹרוֹת, שֶׁנֶּאֱמַר: פְּקֹד כָּל בְּכֹר זָכָר, יֵשׁ פְּקִידָה לַבָּנִים, שֶׁנֶּאֱמַר (שמואל א ב, כא): כִּי פָקַד ה' אֶת חַנָּה וַתַּהַר וַתֵּלֶד שְׁלשָׁה בָנִים וּשְׁתֵּי בָנוֹת, יֵשׁ פְּקִידָה לַשְּׁמִירָה (איוב י, יב): וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי, וְיֵשׁ פְּקִידָה שֶׁל שָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה ס, יז): וְשַׂמְתִּי פְקֻדָּתֵךְ שָׁלוֹם. Another matter: “Count every firstborn male” – there is a beneficial remembrance [pekida] with regard to the firstborn, as it is stated: “Count [pekod] every firstborn male.” There is a beneficial remembrance with regard to children, as it is stated: “For the Lord remembered [fakad] Hannah, and she conceived and bore three sons and two daughters” (I Samuel 2:21). There is a beneficial remembrance with regard to preservation: “And Your beneficial remembrance [ufekudatekha] preserved my spirit” (Job 10:12). There is a beneficial remembrance with regard to peace, as it is stated: “I will beneficially remember you [fekudatekh] for peace” (Isaiah 60:17).
וְלָקַחְתָּ אֶת הַלְוִיִּם לִי (במדבר ג, מא), שֶׁיִּהְיוּ לְקוּחִים לִשְׁמִי (במדבר ג, מא): אֲנִי ה', נֶאֱמָן אֲנִי לְשַׁלֵּם שָׂכָר טוֹב עַל שֶׁהֵם לְקוּחִים לִשְׁמִי. (במדבר ג, מא): תַּחַת כָּל בְּכֹר בִּבְנֵי יִשְׂרָאֵל, לְפִי שֶׁהַבְּכוֹרוֹת שֶׁלִּי הֵם, שֶׁנֶּאֱמַר (במדבר ח, יז): כִּי לִי כָל בְּכוֹר בְּיוֹם הַכֹּתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁבִיל חִבָּתָם שֶׁל יִשְׂרָאֵל שִׁנִּיתִי סִדְרוֹ שֶׁל עוֹלָם, בְּאֵיזֶה צַד כָּתַבְתִּי בַּתּוֹרָה שֶׁיְהֵא חֲמוֹר נִפְדֶה בְּשֶׂה, שֶׁנֶּאֱמַר (שמות לד, כ): וּפֶטֶר חֲמוֹר תִּפְדֶה בְשֶׂה, אֲנִי לֹא עָשִׂיתִי כֵן אֶלָּא פָּדִיתִי שֶׂה בַּחֲמוֹר, הַמִּצְרִיִים שֶׁנִּקְרְאוּ חֲמוֹר, שֶׁנֶּאֱמַר (יחזקאל כג, כ): אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם, וְיִשְׂרָאֵל נִקְרְאוּ שֶׂה, שֶׁנֶּאֱמַר (ירמיה נ, יז): שֶׂה פְזוּרָה יִשְׂרָאֵל, וְהָרַגְתִּי בְּכוֹרֵיהֶם, וְהִקְדַּשְׁתִּי בְּכוֹרֵיהֶם שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: כִּי לִי כָל בְּכוֹר בִּבְנֵי יִשְׂרָאֵל בְּיוֹם הַכֹּתִי כָל בְּכוֹר וגו' (במדבר ג, מא): וְאֵת בֶּהֱמַת הַלְּוִיִם תַּחַת כָּל בְּכוֹר בְּבֶהֱמַת בְּנֵי יִשְׂרָאֵל, שֶׁכֵּן אַתְּ מוֹצֵא שֶׁהָרַג הַמָּקוֹם בְּכוֹרֵי בֶּהֱמַת מִצְרַיִם וְהִצִּיל בַּהֲמוֹת יִשְׂרָאֵל, וּלְכָךְ הִקְדִּישׁ לִשְׁמוֹ בְּכוֹרֵי בַּהֲמוֹת יִשְׂרָאֵל, וְכֵן הוּא אוֹמֵר: כִּי לִי כָל בְּכוֹר בְּיוֹם הַכֹּתִי כָל בְּכוֹר וגו'. “You shall take the Levites for Me, I am the Lord, in place of every firstborn among the children of Israel, and the animals of the Levites in place of all the firstborn among the animals of the children of Israel (Numbers 3:41).
“You shall take the Levites for Me” – they should be taken in My name. “I am the Lord” – I am trustworthy to pay a good reward to those who are taken in My Name. “In place of every firstborn among the children of Israel” – because the firstborn are Mine, as it is stated: “For all the firstborn [among the children of Israel] are Mine…on the day that I smote all the firstborn in the land of Egypt…” (Numbers 8:17). The Holy One blessed be He said: Due to fondness of Israel, I altered the world order. How did I write in the Torah? It was that a donkey is redeemed with a lamb, as it is stated: “The first issue of a donkey you shall redeem with a lamb” (Exodus 34:20). I did not do so, but rather, I redeemed a lamb with a donkey: the Egyptians, who were called a donkey, as it is stated: “That their flesh is the flesh of donkeys” (Ezekiel 23:20), and Israel is called a lamb, as it is stated: “Israel is scattered sheep” (Jeremiah 50:17). I killed their firstborn, and I sanctified the firstborn of Israel, as it is stated: “For all the firstborn among the children of Israel are Mine…on the day that I smote all the firstborn [in the land of Egypt]” (Numbers 8:17).
“And the animals of the Levites in place of all the firstborn among the animals of the children of Israel” – as you find that the Omnipresent killed the firstborn of Egypt’s animals and spared Israel’s animals. That is why He sanctified the firstborn of Israel’s animals. Likewise it says: “For all the firstborn [among the children of Israel] are Mine…on the day that I smote all the firstborn [in the land of Egypt].”
וַיִּפְקֹד משֶׁה כַּאֲשֶׁר צִוָּה ה' אֹתוֹ אֶת כָּל בְּכוֹר בִּבְנֵי יִשְׂרָאֵל (במדבר ג, מב), אַתְּ מוֹצֵא בְּמִנְיַן הַלְוִיִּם נֶאֱמַר בּוֹ: עַל פִּי ה', שֶׁנֶּאֱמַר (במדבר ג, טז): וַיִּפְקֹד אֹתָם משֶׁה עַל פִּי ה', מְלַמֵּד שֶׁהַשְּׁכִינָה אוֹמֶרֶת לוֹ כָּךְ תִּינוֹקוֹת לְוִיִּם יֵשׁ בַּבַּיִת הַזֶּה, לָמָּה שֶׁהוּא מְקָרְבָן לַעֲבוֹדָתוֹ, אֲבָל בְּמִנְיַן הַבְּכוֹרוֹת שֶׁהוּא מוֹצִיאָן מֵעֲבוֹדָתָן לֹא נִשְׁתַּתֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא בַּמִּנְיָן שֶׁלָּהֶם, לְכָךְ לֹא נֶאֱמַר בָּהֶם: עַל פִּי ה'. דָּבָר אַחֵר, הַלְוִיִּם, שֶׁהָיוּ צַדִּיקִים וְלֹא נִשְׁתַּתְּפוּ בְּמַעֲשֵׂה הָעֵגֶל וּמָסְרוּ עַצְמָן עַל קְדֻשַּׁת הַשֵּׁם, שֶׁנֶּאֱמַר (שמות לב, כו): וַיֹּאמֶר מִי לַה' אֵלַי וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֵם נִשְׁתַּתְּפוּ לִי אַף אֲנִי אֶשְׁתַּתֵּף לָהֶם לִמְנוֹתָן בְּעַצְמִי וּבִכְבוֹדִי, אֲבָל הַבְּכוֹרוֹת הֵם רִחֲקוּ עַצְמָן מִן הַקָּדוֹשׁ בָּרוּךְ הוּא וְהֵם הִקְרִיבוּ לִפְנֵי הָעֵגֶל, לְכָךְ רִחַק הַקָּדוֹשׁ בָּרוּךְ הוּא מִן מִנְיָנָם. “Moses counted, as the Lord commanded him, all firstborn among the children of Israel” (Numbers 3:42).
“Moses counted, as the Lord commanded him, all firstborn among the children of Israel” – you find that it is stated regarding the census of the Levites: “At the directive of the Lord,” as it is stated: “Moses counted them at the directive of the Lord” (Numbers 3:16).6Literally: in accordance with the words of the Lord. It teaches that the Divine Presence would say to him: ‘There are this many Levite babies in this house.’ Why? It is because He brings them near to His service. However, in the census of the firstborn, when He removes them from His service, the Holy One blessed be He does not associate Himself with their census. That is why it does not say in their regard: “At the directive of the Lord.”
Another matter: The Levites, who were righteous, did not participate in the deed of the Golden Calf, and devoted themselves to the sanctification of His Name, as it is stated: “He said: Whoever is for the Lord, come to me, and all the sons of Levi gathered to him” (Exodus 32:26). The Holy One blessed be He said: They associated themselves with Me; I, too, will associate Myself to count them Myself and in My own glory. But the firstborn distanced themselves from the Holy One blessed be He, and they sacrificed before the calf; therefore, the Holy One blessed be He distanced Himself from their census.
וַיְהִי כָל בְּכוֹר זָכָר בְּמִסְפַּר שֵׁמֹת מִבֶּן חֹדֶשׁ וָמַעְלָה וגו' (במדבר ג, מג), הֲרֵי שֶׁהָיוּ יְתֵרִים הַבְּכוֹרוֹת עַל הַלְוִיִּם מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה, כֵּיוָן שֶׁרָאָה משֶׁה כֵּן לֹא יָדַע מַה לַּעֲשׂוֹת, אָמַר משֶׁה אָמַר לִי הַמָּקוֹם שֶׁאֶמְנֶה הַלְוִיִּם וְאֶמְנֶה בְּכוֹרֵי יִשְׂרָאֵל וְאֶקַח הַלְוִיִּם לִשְׁמוֹ תַּחַת בְּכוֹרֵי יִשְׂרָאֵל, וַהֲרֵי יֵשׁ בִּבְכוֹרֵי יִשְׂרָאֵל יְתֵרִים עַל הַלְוִיִּם מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה, וְעַכְשָׁו מָה אֶעֱשֶׂה לִבְכוֹרֵי יִשְׂרָאֵל הַיְתֵרִים עַל הַלְוִיִּם, מִיָּד קָפַץ הַדִּבּוּר עַל משֶׁה וְהוֹרָהוּ מַה לַּעֲשׂוֹת, הֲדָא הוּא דִכְתִיב (במדבר ג, מד): וַיְדַבֵּר ה' וגו'. “All the firstborn males according to the number of names, from one month old and above, by their count, were twenty-two thousand and two hundred and seventy-three” (Numbers 3:43)
“All the firstborn males according to the number of names, from one month old and above…were…” – the firstborn outnumbered the Levites by two hundred and seventy-three. When Moses saw this, he did not know what to do. Moses said: The Omnipresent said to me that I should count the Levites and I should count the firstborn of Israel; and that I should take the Levites in His Name in place of the firstborn of Israel. But the firstborn of Israel outnumber the Levites by two hundred and seventy-three. Now, what shall I do to those surplus firstborn of Israel over and above the number of Levites? Immediately, the Divine Speech came suddenly upon Moses and instructed him what to do. That is what is written: “The Lord spoke [to Moses, saying]” (Numbers 3:44).
קַח אֶת הַלְוִים וגו' (במדבר ג, מה), אָמְרוּ רַבּוֹתֵינוּ לָמָּה צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לִפְדוֹת בְּכוֹרֵי יִשְׂרָאֵל בַּלְּוִיִּם, שֶׁבַּתְּחִלָּה הָיוּ הַבְּכוֹרוֹת מְשַׁמְּשִׁין עַד שֶׁלֹא עָמַד שֵׁבֶט לֵוִי, כְּמָה שֶׁשָּׁנוּ רַבּוֹתֵינוּ (גמרא זבחים קיב-ב): עַד שֶׁלֹא הוּקַם הַמִּשְׁכָּן הָיוּ הַבָּמוֹת מֻתָּרוֹת וַעֲבוֹדָה בַּבְּכוֹרוֹת, וּמִשֶּׁהוּקַם הַמִּשְׁכָּן נֶאֶסְרוּ הַבָּמוֹת וַעֲבוֹדָה בַּכֹּהֲנִים, וְתֵדַע לָךְ שֶׁהָיוּ הַבְּכוֹרוֹת מַקְרִיבִים עַד שֶׁלֹא עָמַד שִׁבְטוֹ שֶׁל לֵוִי, טֹל מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם, אָדָם הָרִאשׁוֹן הָיָה בְּכוֹרוֹ שֶׁל עוֹלָם וְכֵיוָן שֶׁקֵּרַב קָרְבָּנוֹ, שֶׁנֶּאֱמַר (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר מַקְרִן מַפְרִיס, לָבַשׁ בִּגְדֵי כְּהֻנָּה גְדוֹלָה, שֶׁנֶּאֱמַר (בראשית ג, כא): וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם, בִּגְדֵי שֶׁבַח הָיוּ, וְהָיוּ הַבְּכוֹרוֹת מִשְׁתַּמְּשִׁין בָּהֶם, כֵּיוָן שֶׁמֵּת אָדָם מְסָרָן לְשֵׁת, שֵׁת מְסָרָן לִמְתוּשֶׁלַח, כֵּיוָן שֶׁמֵּת מְתוּשֶׁלַח מְסָרָן לְנֹחַ, עָמַד נֹחַ וְהִקְרִיב קָרְבָּן, שֶׁנֶּאֱמַר (בראשית ח, כ): וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה וגו', מֵת נֹחַ וּמְסָרָן לְשֵׁם, וְכִי שֵׁם הָיָה בְּכוֹר וַהֲלוֹא יֶפֶת הָיָה בְּכוֹר, שֶׁנֶּאֱמַר (בראשית י, כא): אֲחִי יֶפֶת הַגָּדוֹל, וּמִפְּנֵי מָה מְסָרָן לְשֵׁם מִפְּנֵי שֶׁצָּפָה נֹחַ שַׁלְשֶׁלֶת הָאָבוֹת עוֹמֶדֶת מִמֶּנּוּ. וְתֵדַע לְךָ שֶׁשֵּׁם הָיָה מַקְרִיב שֶׁנֶּאֱמַר (בראשית יד, יח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם וגו', וְכִי כְּהֻנָּה לוֹ נִתְּנָה וַהֲלוֹא לֹא נִתְּנָה כְּהֻנָּה אֶלָּא מִשֶּׁעָמַד אַהֲרֹן, מַהוּ שֶׁהוּא אוֹמֵר כָּאן: וְהוּא כֹהֵן, מִפְּנֵי שֶׁהָיָה מַקְרִיב כַּכֹּהֲנִים. מֵת שֵׁם וּמְסָרָהּ לְאַבְרָהָם, וְכִי אַבְרָהָם הָיָה בְּכוֹר, אֶלָּא מִפְּנֵי שֶׁהָיָה צַדִּיק נִמְסְרָה לוֹ הַבְּכוֹרָה וְהִקְרִיב, שֶׁנֶּאֱמַר (בראשית כב, יג): וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ. מֵת אַבְרָהָם וּמְסָרָהּ לְיִצְחָק, עָמַד יִצְחָק וּמְסָרָהּ לְיַעֲקֹב, וְכִי יַעֲקֹב בְּכוֹר הָיָה, אֶלָּא שֶׁאַתְּ מוֹצֵא שֶׁנְּטָלָהּ יַעֲקֹב מִן עֵשָׂו בְּעָרְמָה, אָמַר לוֹ (בראשית כה, לא): מִכְרָה כַיּוֹם אֶת בְּכֹרָתְךָ לִי, אַתְּ סָבוּר שֶׁמָּא עַל חִנָּם אָמַר יַעֲקֹב לְעֵשָׂו שֶׁהוּא יִמְכֹּר לוֹ אֶת הַבְּכוֹרָה לָאו, אֶלָּא שֶׁהָיָה יַעֲקֹב מְבַקֵּשׁ לְהַקְרִיב וְלֹא הָיָה יָכוֹל מִפְּנֵי שֶׁלֹא הָיָה בְּכוֹר, אָמַר עֵשָׂו מָה אֲנִי מְבַקֵּשׁ מִן הַבְּכוֹרָה הַזֹּאת, שֶׁנֶּאֱמַר (בראשית כה, לב): הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת וגו', בְּאוֹתָהּ שָׁעָה נִתְנַבֵּא עָלָיו יְחֶזְקֵאל וְאָמַר לוֹ (יחזקאל לה, ו): אִם לֹא דָם שָׂנֵאתָ וְדָם יִרְדֳּפֶךָ, וְכִי שׂוֹנֵא הָיָה עֵשָׂו אֶת הַדָּם הֲרֵי כַּמָּה צַדִּיקִים הָרַג הֲרֵי כַּמָּה חֲסִידִים הָרַג וְהוּא אוֹמֵר: אִם לֹא דָם שָׂנֵאתָ וְדָם יִרְדֳּפֶךָ, אֶלָּא אָמַר לוֹ אִם לֹא דַּם הַקָּרְבָּן שָׂנֵאתָ, שֶׁהָיָה בְּכוֹר וְהַבְּכוֹרוֹת מַקְרִיבִין, לְפִיכָךְ וְדָם יִרְדֳּפֶךָ. בְּאוֹתָהּ שָׁעָה כֵּיוָן שֶׁלָּקַח יַעֲקֹב אֶת הַבְּכוֹרָה הִתְחִיל מַקְרִיב, שֶׁנֶּאֱמַר (בראשית לה, א): וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה בֵית אֵל וגו' וַעֲשֵׂה שָׁם מִזְבֵּחַ וגו', וְכֵן בְּשָׁעָה שֶׁהִקְרִיב משֶׁה בְּסִינַי הַבְּכוֹרוֹת הֵן הִקְרִיבוּ, שֶׁנֶּאֱמַר (שמות כד, ה): וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וגו', מַהוּ נַעֲרֵי, הַבַּחוּרִין שֶׁבַּבְּכוֹרוֹת, וַיַּעֲלוּ עֹלֹת, הָא לָמַדְתָּ שֶׁלֹא הָיָה אָדָם מַקְרִיב אֶלָּא הַבְּכוֹרוֹת, וְכֵיוָן שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ הַמַּעֲשֶׂה, אָמְרוּ יָבוֹאוּ הַבְּכוֹרוֹת וְיַקְרִיבוּ קָרְבָּנוֹת לְפָנָיו, שֶׁנֶּאֱמַר (שמות לב, ו): וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים, אָמַר לָהֶם הָאֱלֹהִים אֲנִי נָתַתִּי פְּרוֹקוֹפִּי לַבְּכוֹרוֹת, וְעָשִׂיתִי אוֹתָן גְּדוֹלִים בָּעוֹלָם, וְכָפְרוּ בִּי וְעָמְדוּ וְהִקְרִיבוּ לִפְנֵי הָעֵגֶל, הֲרֵי אֲנִי מוֹצִיא אֶת הַבְּכוֹרוֹת וּמַכְנִיס אֶת בְּנֵי לֵוִי, לְפִיכָךְ אָמַר הָאֱלֹהִים לְמשֶׁה שֶׁיִּמְנֶה אוֹתָן, שֶׁנֶּאֱמַר (במדבר ג, טו): פְּקֹד אֶת בְּנֵי לֵוִי. אָמַר רַבִּי יְהוּדָה הַלֵּוִי מִי לְחָשְׁךָ שֶׁהוֹצִיא הָאֱלֹהִים אֶת הַבְּכוֹרוֹת מִן הַקָּרְבָּן וְהִכְנִיס אֶת בְּנֵי לֵוִי, שֶׁנֶּאֱמַר (במדבר ג, מה): קַח אֶת הַלְוִיִּם, תַּחַת מִי, תַּחַת כָּל בְּכוֹר בִּבְנֵי יִשְׂרָאֵל וְאֶת בֶּהֱמַת הַלְוִיִּם תַּחַת בְּהֶמְתָּם וְהָיוּ לִי הַלְוִיִּם אֲנִי ה', אָמְרוּ רַבּוֹתֵינוּ לְמָה הַדָּבָר דּוֹמֶה לְטַרְפְּסִיטֵיס שֶׁל מְדִינָה שֶׁנִּמְצָא אַחֲרָיו דָּבָר שֶׁל זֵיטֵמָא, יָדַע הַמֶּלֶךְ וְאָמַר לָאִפַּרְכּוֹס שֶׁלּוֹ הוֹצֵא אוֹתוֹ וְהַכְנֵס אַחֵר תַּחְתָּיו, אַף עַל פִּי כֵן נִמְצָא אוֹתוֹ הַשֻּׁלְּחָנִי חַיָּב קְטַבְלִיטוֹן, אָמַר הַמֶּלֶךְ מִי שֶׁיּוֹרֵשׁ מְקוֹמוֹ יִפְרַע עָלָיו מַה שֶּׁהוּא חַיָּב. כָּךְ הַבְּכוֹרוֹת הָיוּ גְּדוֹלִים בָּעוֹלָם וְעָמְדוּ וְהִקְרִיבוּ לִפְנֵי הָעֵגֶל, אָמַר הָאֱלֹהִים יֵצְאוּ הַבְּכוֹרוֹת וְיִכָּנְסוּ בְּנֵי לֵוִי, אַף עַל פִּי כֵן הָיוּ הַבְּכוֹרוֹת חַיָּבִין כְּלָיָה, אָמַר הָאֱלֹהִים יָבוֹאוּ בְּנֵי לֵוִי וְיִפְדוּ אוֹתָן, לְפִיכָךְ אַתָּה מוֹצֵא הַלְוִיִּם פּוֹדִין אֶת הַבְּכוֹרוֹת, הֲדָא הוּא דִכְתִיב: קַח אֶת הַלְוִיִּם וגו'. וְאֶת בֶּהֱמַת הַלְוִיִּם תַּחַת בְּהֶמְתָּם, כִּי פְּטוּרִים כֹּהֲנִים וּלְוִיִּם לִפְדוֹת בְּכוֹרֵיהֶם מִבְּכוֹר אָדָם וּמִבְּכוֹר חֲמוֹר דְּאִתְקַשׁ לִבְכוֹר אָדָם, דִּכְתִיב (במדבר יח, טו): אַךְ פָּדֹה תִּפְדֶּה וגו' וְאֵת בְּכוֹר הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה, אֲבָל מִבְּכוֹר בְּהֵמָה טְהוֹרָה לֹא, אֶלָּא קָדוֹשׁ הוּא. מַהוּ וְהָיוּ לִי הַלְוִיִּם אֲנִי ה', נֶאֱמָן אֲנִי לְשַׁלֵּם לָהֶם שָׂכָר טוֹב עַל שֶׁקִּדְּשׁוּ שְׁמִי בָּעֵגֶל. “Take the Levites in place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord” (Numbers 3:45).
“Take the Levites…” – our Rabbis said: Why did the Holy One blessed be He command to redeem the firstborn of Israel with the Levites? It is because initially the firstborn were performing the sacrificial service, until the tribe of Levi arose, as our Rabbis taught: Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn. From the establishment of the Tabernacle, private altars were prohibited and the sacrificial service was performed by the priests.7 Zevaḥim 112b. Know that the firstborn were sacrificing until the tribe of Levi arose; take proof from the beginning of the creation of the world. Adam the first man was the firstborn of the world. When he sacrificed his offering, as it is stated: “May it please the Lord more than a bull with horns and hooves” (Psalms 69:32), he donned the vestments of the High Priest, as it is stated: “The Lord God made for Adam and for his wife hide tunics, and clothed them” (Genesis 3:21). They were praiseworthy garments, and the firstborn would perform the service in them. When Adam died, he bequeathed them to Seth. Seth gave them to Methuselah. When Methuselah died, he bequeathed them to Noah. Noah arose and sacrificed an offering, as it is stated: “He took from every pure animal…[and offered up burnt offerings]” (Genesis 8:20).
Noah died, and he bequeathed them to Shem. Was Shem the firstborn? Was it not Yefet who was the firstborn, as it is stated: “Brother of Yefet the eldest” (Genesis 10:21)? Why, then, did he bequeath them to Shem? It is because Noah foresaw that the line of the patriarchs would be established from him. Know that Shem would sacrifice, as it is stated: “And Malkitzedek8Commenting on this verse, Rashi quotes a midrash (perhaps from Bereshit Rabba 56) that identifies Malkitzedek with Shem the son of Noah. king of Shalem…[he was a priest of God the Most High]” (Genesis 14:18). Was priesthood granted to him? Priesthood was not given until Aaron stood. What is it that it says here: “He was a priest”? It is because he would sacrifice like priests.
Shem died, and he bequeathed it to Abraham. Was Abraham the firstborn? Rather, because he was righteous, the birthright9I.e., the status of firstborn. was passed to him and he sacrificed, as it is stated: “He offered it up as a burnt offering in place of his son” (Genesis 22:13). Abraham died, and bequeathed it to Isaac.
Isaac arose and gave it to Jacob. Was Jacob firstborn? It is, rather, that you find that Jacob took it from Esau cunningly. He said to him: “Sell me your birthright today” (Genesis 25:31). Do you think, perhaps, that it was for nothing that Jacob said to Esau that he should sell him the birthright? No. It is, rather, that Jacob sought to sacrifice, but he could not because he was not a firstborn. Esau said: What do I want with this birthright, as it is stated: “Esau said: Behold, I am going to die, [and why do I need a birthright]” (Genesis 25:32). At that moment, Ezekiel’s prophecy applied in his regard and said to him: “Surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Did he not kill several righteous men, did he not kill several pious men, and it says: “Surely, you hated blood, and blood will pursue you”? Rather, he said to him: ‘Surely, you hated the blood of an offering,’ as he was firstborn, and the firstborn sacrifice. Therefore, “blood will pursue you.” At that moment, when Jacob acquired the birthright, he began sacrificing, as it is stated: “God said to Jacob: Arise, ascend to Beit El…and make there an altar…” (Genesis 35:1).
Likewise, when Moses sacrificed at Sinai, it was the firstborns who sacrificed, as it is stated: “He sent the lads of the children of Israel, [and they offered up burnt offerings]” (Exodus 24:5). Who are the “lads”? They were the elite of the firstborn. “They offered up burnt offerings” – you learn that no person would sacrifice other than the firstborn.
When Israel performed that deed,10They sinned with the Golden Calf. they said: Let the firstborn come and sacrifice offerings before it, as it is stated: “They arose early the next day, and they offered up burnt offerings and they presented peace offerings” (Exodus 32:6). God said to them: ‘I promoted the firstborn, and I rendered them prominent in the world, but they rejected Me and arose and sacrificed before the calf. I will remove the firstborn and bring in the children of Levi.’ Therefore, God said to Moses that he should count them, as it is stated: “Count the children of Levi” (Numbers 3:15).
Rabbi Yehuda HaLevi said: Who whispered to you that God removed the firstborn from sacrificial rites and appointed the children of Levi, as it is stated: “Take the Levites”? In place of whom? “In place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord.” The Rabbis said: To what is this matter comparable? To a provincial money changer regarding whom a matter of corruption was attributed. The king knew, and said to his governor, ‘remove him and appoint another in his place.’ Nevertheless, that money changer is found to be obligated to repay a debt. The king said: Let the one who inherited his place repay his debt. So, the firstborn were prominent in the world, but arose and sacrificed before the calf. God said: Let the firstborn depart, and let the children of Levi enter. Nevertheless, the firstborn incurred liability to be eliminated. God said: Let the Levites come and redeem them. Therefore, you find the Levites redeeming the firstborn. That is what is written: “Take the Levites…”
“And the animals of the Levites in place of their animals” – because priests and Levites are exempt from redeeming their firstborn, the firstborn of man and the firstborn of a donkey, [the latter of] which is likened by the verse to the firstborn of man, as it is written: “However, you shall redeem [the firstborn of man], and the firstborn of an impure animal you shall redeem” (Numbers 18:15). But they are not exempt from [redeeming] the firstborn of a pure animal, as it is sacred. What is, “the Levites shall be Mine, I am the Lord”? I am trustworthy to pay them a good reward because they sanctified My Name at the time of the calf.
וְאֵת פְּדוּיֵי הַשְּׁלשָׁה וגו' (במדבר ג, מו), אָמְרוּ רַבּוֹתֵינוּ וְכִי הַבְּכוֹרוֹת הָיוּ עוֹדְפִין עַל הַלְוִיִּם, שֶׁהוּא אוֹמֵר: הָעֹדְפִים עַל הַלְוִיִּם, וַהֲרֵי מִן הַחֶשְׁבּוֹן הַלְוִיִּם הָיוּ עוֹדְפִים עַל הַבְּכוֹרוֹת, שֶׁאַתְּ מוֹצֵא שֵׁבֶט לֵוִי הָיוּ בַּפְּרָט עֶשְׂרִים וּשְׁנַיִם אֶלֶף וּשְׁלשׁ מֵאוֹת מִפְּנֵי שֶׁהָיוּ אַרְבַּע מִשְׁפָּחוֹת: גֵּרְשׁוֹן, קְהָת, וּמְרָרִי וּמשֶׁה, וְאַתְּ קוֹרֵא כָּל מִשְׁפָּחָה וּמִשְׁפָּחָה בִּפְנֵי עַצְמָהּ וּמְחַשֵּׁב אוֹתָהּ, וְכֵן אַרְבַּעְתָּן הֵן עוֹלוֹת עֶשְׂרִים וּשְׁנַיִם אֶלֶף וּשְׁלשׁ מֵאוֹת, וּבְכוֹרוֹת אַתְּ מוֹצֵא עֶשְׂרִים וּשְׁנַיִם אֶלֶֶף וּמָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה, הֲרֵי שֶׁהָיוּ הַלְוִיִּם עוֹדְפִים עַל הַבְּכוֹרוֹת עֶשְׂרִים וְשִׁבְעָה, וְהוּא אוֹמֵר בַּבְּכוֹרוֹת: הָעֹדְפִים עַל הַלְוִיִּם. אֶלָּא מִפְּנֵי שֶׁהָיוּ עֶשְׂרִים וּשְׁנַיִם אֶלֶף שֶׁל בְּכוֹרוֹת וּמָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה וְכֻלָּהַם הָיוּ בְּכוֹרוֹת, אֲבָל בַּלְוִיִּם הָיוּ שָׁם שְׁלשׁ מֵאוֹת בְּכוֹרוֹת, שֶׁלְּכָךְ הוֹצִיא בִּפְרָטָם עֶשְׂרִים וּשְׁנַיִם אֶלֶף וּשְׁלשׁ מֵאוֹת וּבִכְלָל עֶשְׂרִים וּשְׁנַיִם אֶלֶף וְלֹא יוֹתֵר, נִמְצֵאתָ אַתָּה אוֹמֵר בַּמִּנְיָן לֹא הָיוּ עוֹדְפִים הַבְּכוֹרוֹת עַל הַלְוִיִּם, אֲבָל בַּבְּכוֹרוֹת הָיוּ עוֹדְפִים עֲלֵיהֶם, הוֹצִיא מֵהֶן הַבְּכוֹרוֹת, שֶׁאֵין בְּכוֹר פּוֹדֶה בְּכוֹר, וְהָיוּ שְׁלשׁ מֵאוֹת בְּכוֹרִים, נִמְצְאוּ בְּכוֹרֵי יִשְׂרָאֵל עוֹדְפִים עַל הַלְוִיִּם מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה. וְזוֹ שְׁאֵלָה שָׁאַל הוֹנְגְּטִים הֶגְמוֹן לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, אָמַר לוֹ משֶׁה רַבְּכֶם אוֹ גַּנָּב הָיָה אוֹ לֹא הָיָה יוֹדֵעַ לַחְשֹׁב, אָמַר לוֹ לָמָּה, אָמַר לוֹ הוֹנְגְּטִים מִפְּנֵי שֶׁהָיוּ עֶשְׂרִים וּשְׁנַיִם אֶלֶף בְּכוֹרוֹת וְעוֹד מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה, וְצִוָּה הַמָּקוֹם שֶׁיִּפְדוּ הַלְוִיִּם בַּבְּכוֹרוֹת, תֵּן עֶשְׂרִים וּשְׁנַיִם אֶלֶף שֶׁל לְוִיִּם כְּנֶגֶד עֶשְׂרִים וּשְׁנַיִם אֶלֶף בְּכוֹרוֹת, וְעוֹד נִמְצְאוּ בַּלְוִיִּם יְתֵרִים עַל עֶשְׂרִים וּשְׁנַיִם אֶלֶף שְׁלשׁ מֵאוֹת, כְּמוֹ שֶׁהוּא מְחַשֵּׁב בְּמִנְיַן רִאשׁוֹן בִּפְרָטָן, מִפְּנֵי מָה אוֹתָן שְׁלשׁ מֵאוֹת לְוִיִּם הַיְתֵרִים לֹא פָּדוּ אוֹתָן מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה בְּכוֹרוֹת הָעוֹדְפִין עַל עֶשְׂרִים וּשְׁנַיִם אֶלֶף בְּכוֹרוֹת שֶׁאָנוּ מוֹצְאִין שֶׁאוֹתָן מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה נוֹתְנִין חֲמִשָּׁה חֲמִשָּׁה סְלָעִים. וְעוֹד מִפְּנֵי מָה כְּשֶׁכָּלַל מִנְיַן הַלְוִיִּם בַּסּוֹף, מִפְּנֵי מָה פִּחֵת מֵהֶן שְׁלשׁ מֵאוֹת מִן מִנְיַן הָרִאשׁוֹן, הֱוֵי לֹא גָּנַב אוֹתָן מִן הַחֶשְׁבּוֹן אֶלָּא כְּדֵי שֶׁיִּתְּנוּ אוֹתָן מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה בְּכוֹרוֹת חֲמִשָּׁה חֲמִשָּׁה סְלָעִים לְאַהֲרֹן אָחִיו, אוֹ שֶׁמָּא לֹא הָיָה יוֹדֵעַ לַחֲשֹׁב. אָמַר לוֹ רַבִּי יוֹחָנָן לֹא גַּנָּב הָיָה, וְיוֹדֵעַ הָיָה לַחֲשֹׁב, וְדָבָר אֶחָד לָחַשׁ לִי לוֹמַר לָךְ, אָמַר לוֹ אֱמֹר, אָמַר לוֹ רַבָּן יוֹחָנָן בֶּן זַכַּאי, יוֹדֵעַ אַתְּ לִקְרוֹת אֲבָל אֵין אַתְּ יוֹדֵעַ לִדְרשׁ, אָמַר אוֹתָן עֶשְׂרִים וּשְׁנַיִם אֶלֶף שֶׁל לְוִיִּם פּוֹדִין לְעֶשְׂרִים וּשְׁנַיִם אֶלֶף שֶׁל בְּכוֹרוֹת, נִשְׁתַּיְּרוּ בַּלְוִיִּם עוֹד שְׁלשׁ מֵאוֹת בְּכוֹרוֹת עוֹד מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה, וְהָיוּ אוֹתָן שְׁלשׁ מֵאוֹת שֶׁבַּלְוִיִּם בְּכוֹרוֹת וְאֵין בְּכוֹר פּוֹדֶה בְּכוֹר, לְפִיכָךְ מִשֶּׁמָּנָה אוֹתָן גְּנָבָן, מִפְּנֵי שֶׁהָיוּ בְּכוֹרוֹת, מִיָּד נִסְתַּלֵּק מִמֶּנּוּ. “And for the redemptions of the two hundred and seventy-three of the firstborn of the children of Israel, that are over and above the number of Levites” (Numbers 3:46).
“And for the redemptions of the [two hundred and seventy-] three” – our Rabbis said: Were the firstborn more numerous than the Levites, that it says: “That are over and above the number of Levites”? But based on the tally, the Levites were more numerous than the firstborn, as you find that the tribe of Levi, in the detailed account, was twenty-two thousand three hundred, because they were four families: Gershon, Kehat, Merari, and Moses. You read each and every family individually and calculate it, and indeed, the four of them total twenty-two thousand three hundred. The firstborn, you find twenty-two thousand two hundred and seventy-three. Consequently, the Levites were more numerous than the firstborn by twenty-seven. But it says regarding the firstborn: “That are over and above the number of Levites.” Rather, because there were twenty-two thousand firstborn and two hundred and seventy-three, all of them firstborn. But among the Levites there were three hundred firstborn. That is why in their detailed account they totaled twenty-two thousand three hundred, while in the general account, twenty-two thousand and no more. You find that in the tally, the firstborn were not more numerous than the Levites, but with regard to the firstborn,11In the context of the commandment to redeem the firstborns with the Levites there were more firstborns. they were more numerous than the Levites were. Remove the firstborn from them, as a firstborn does not redeem a firstborn, and they were three hundred firstborns. The result was that the firstborn of Israel were more numerous than the Levites by two hundred and seventy-three.
This is the question that Agentus, the Roman general, asked Rabban Yoḥanan ben Zakai. He said to him: ‘Moses your master was either a thief or he did not know how to calculate.’ He said to him: ‘Why?’ Agentus said to him: ‘Because there were twenty-two thousand firstborn and another two hundred and seventy-three, and the Omnipresent commanded that the Levites redeem the firstborn. Place twenty-two thousand Levites opposite twenty-two thousand firstborn. Moreover, among the Levites, three hundred over and above twenty-two thousand, as it is calculated in the first tally in the detailed account. Why did those three hundred excess Levites not redeem those two hundred and seventy-three firstborn that were in excess of twenty-two thousand firstborn? We find that for those two hundred and seventy-three they gave five shekels each. Moreover, why, when it ultimately provided a general account of the Levites, why did it subtract three hundred from the initial tally? Did he not steal them from the tally only so those two hundred and seventy-three firstborn would give five shekels each to Aaron his brother? Or perhaps, he does not know how to calculate.’ Rabban Yoḥanan said: ‘He was not a thief, and he knew how to calculate, but there is one matter that he whispered to me to say to you.’ He said to him: ‘Say it.’ Rabban Yoḥanan ben Zakai said to him: ‘You know how to read, but you do not know how to expound.’ [And] he said: ‘Those twenty-two thousand Levites redeem the twenty-two thousand firstborn. Another three hundred remained among the Levites; among the firstborn, another two hundred and seventy-three. Those three hundred among the Levites were firstborn, and a firstborn does not redeem a firstborn. That is why, after he counted them, he “stole” them, because they were firstborn.’ Immediately, he left him.
וְלָקַחְתָּ חֲמֵשֶׁת חֲמֵשֶׁת שְׁקָלִים וגו' (במדבר ג, מז), אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם מְכַרְתֶּם בְּכוֹרָהּ שֶׁל רָחֵל, זֶה יוֹסֵף (בראשית לז, כח). בְּעֶשְׂרִים כֶּסֶף, שֶׁהֵם חֲמִשָׁה שְׁקָלִים, לְפִיכָךְ יִהְיֶה כָּל אֶחָד וְאֶחָד מִכֶּם פּוֹדֶה בְּנוֹ הַבְּכוֹר חֲמִשָּׁה סְלָעִים בְּמָנֶה צוֹרִי. (במדבר ג, מח): וְנָתַתָּה הַכֶּסֶף לְאַהֲרֹן וּלְבָנָיו פְּדוּיֵי הָעֹדְפִים בָּהֶם, כְּשֵׁם שֶׁנִּתְּנוּ הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו, דִּכְתִיב (במדבר ג, ט): וְנָתַתָּה אֶת הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו נְתוּנִם נְתוּנִם הֵמָּה לוֹ מֵאֵת בְּנֵי יִשְׂרָאֵל, כָּךְ נִתַּן לוֹ כֶּסֶף הַפִּדְיוֹן שֶׁהָיָה בִּמְקוֹם לְוִיִּם. (במדבר ג, מט): וַיִקַּח משֶׁה אֵת כֶּסֶף הַפִּדְיוֹם וגו', כֵּיצַד עָשָׂה לָהֶם, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר כָּךְ עָשָׂה כָּתַב עַל עֶשְׂרִים וּשְׁנַיִם אֶלֶף פְּתָקִין לֵוִי לֵוִי וְנָתַן בְּקַלְפֵּי, וְעוֹד עַל מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה פְּתָקִין כָּתַב חֲמִשָּׁה סְלָעִים חֲמִשָּׁה סְלָעִים וְנָתַן בְּקַלְפֵּי וְעֵרְבָן, וְהָיָה אָבִיו שֶׁל בְּכוֹר פּוֹשֵׁט יָדוֹ בַּקַּלְפֵּי אִם עָלָה בְּיָדוֹ פֶּתֶק כְּתָב בֶּן לֵוִי, הָיָה אוֹמֵר לוֹ כְּבָר פְּדָאֲךָ בֶּן לֵוִי, וּמִי שֶׁעָלָה בְּיָדוֹ פֶּתֶק שֶׁל חֲמִשָּׁה סְלָעִים הָיָה משֶׁה אוֹמֵר לוֹ תֵּן חֲמִשָּׁה סְלָעִים שֶׁאַתָּה חַיָּב, וְכֵן עָשׂוּ כֻלָּם. וְרַבִּי נְחֶמְיָה אוֹמֵר אִם כֵּן יָכוֹל הוּא לָדוּן עִמּוֹ וְלוֹמַר לוֹ לֹא הֵימָךְ לוֹמַר לִתֵּן חֲמִשָּׁה סְלָעִים הֲרֵי נִתְמַצּוּ כָּל הַפְּתָקִין שֶׁכָּתוּב עֲלֵיהֶן לֵוִי לֵוִי, אִם אֲנִי נוֹתֵן יָדִי מָה עוֹלֶה בְּיָדִי לֹא פְּתָקִין שֶׁל חֲמִשָּׁה סְלָעִים, מִי אוֹמֵר לִי שֶׁאִם הָיָה שָׁם פֶּתֶק שֶׁל לֵוִי לֵוִי שֶׁלֹא זָכִיתִי בּוֹ, אֶלָּא כָּךְ עָשָׂה כָּתַב עַל עֶשְׂרִים וּשְׁנַיִם אֶלֶף וּמָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה פְּתָקִין לֵוִי לֵוִי, וְעַל מָאתַים וְשִׁבְעִים וּשְׁלשָׁה חֲמִשָּׁה סְלָעִים, בָּאוּ וְנָתְנוּ יָדָן וּמִי שֶׁהָיָה עוֹלֶה בְּיָדוֹ חֲמִשָּׁה סְלָעִים, אִם הָיָה בָּא לוֹמַר לוֹ כְּלוּם, הָיָה מְשִׁיבוֹ משֶׁה, אִלּוּ זָכִיתָ לֹא הָיָה שָׁם פֶּתֶק לֵוִי לֵוִי, אֶלָּא שֶׁאַתְּ חַיָּב מִן הַשָּׁמַיִם, בְּאוֹתָהּ שָׁעָה הָיָה נוֹתֵן. “You shall take five shekels each by head count; in the sacred shekel you shall take, twenty gera is the shekel” (Numbers 3:47).
“You shall take five shekels each…” – the Holy One blessed be He said: You sold Rachel’s firstborn, that is, Joseph, for twenty silver pieces, which are five shekels; therefore, each and every one of you will redeem his firstborn son for five sela according to the Tyrian maneh.12In that system of currency, each shekel, or sela, is worth four dinars.
“You shall give the silver to Aaron and to his sons, the redemptions of those among them who remain” (Numbers 3:48)
“You shall give the silver to Aaron and to his sons, the redemptions of those among them who remain” – just as the Levites were given to Aaron and his sons, as it is written: “You shall give the Levites to Aaron and to his sons; they are given to him from the children of Israel” (Numbers 3:9), so, the money of redemption that was in place of the Levites was given to him.
“Moses took the silver of the redemption from those who were over and above the number of redemptions of the Levites” (Numbers 3:49).
“Moses took the silver of the redemption…” – what did he do to them?13To the people. Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: This is what he did: He wrote Levi on each of twenty-two thousand notes and placed them in a receptacle. In addition, on each of two hundred and seventy-three notes, he wrote: Five sela, and placed them in the receptacle and mixed them. The father of a firstborn would extend his hand into the receptacle. If a note on which: Son of Levi, was written entered his hand, he would say to him: A son of Levi has already redeemed you. One into whose hand a note entered on which five sela was written, he would say to him: Give the five sela that you owe. All of them did so. Rabbi Neḥemya says: If so, he can deliberate with him and say to him: It is not for you to say to give five sela. Each of the notes upon which Levi was written was taken. If I place my hand, what will enter my hand if not notes of five sela? Who will say to me that had there been a note of Levi there that I would not have obtained it. Rather, this is what he did: He wrote Levi on each of twenty-two thousand two hundred and seventy-three notes, and on two hundred and seventy-three: Five sela. They came and placed their hand. One into whose hand a note of five sela entered, if he came to say anything to him, Moses would respond to him: Had you merited it, would there not have been a note of Levi? Rather, you are obligated by Heaven. At that moment he would give it.
מֵאֵת בְּכוֹר בְּנֵי יִשְׂרָאֵל לָקַח אֶת הַכֶּסֶף חֲמִשָּׁה וְשִׁשִּׁים וּשְׁלשׁ מֵאוֹת וָאֶלֶף בְּשֶׁקֶל הַקֹּדֶשׁ (במדבר ג, נ), מְלַמֵּד שֶׁלֹא כְּשִׁקְלֵי הֶדְיוֹט שִׁקְלֵי הַקֹּדֶשׁ, שִׁקְלֵי הֶדְיוֹט אִם שׁוֹקֵל אֶחָד אֶחָד חוֹזֵר וְשׁוֹקֵל כֻּלָּן כְּאֶחָד אוֹ יוֹסִיף אוֹ יִגְרַע, אֲבָל שִׁקְלֵי הַקֹּדֶשׁ יְשָׁרִים, שְׁקָלָן כָּל אֶחָד וְאֶחָד וְחָזַר וּשְׁקָלָן כֻּלָּן כְּאֶחָד, לֹא רִבָּה וְלֹא מִעֵט. (במדבר ג, נא): וַיִּתֵּן משֶׁה אֶת כֶּסֶף הַפְּדֻיִם וגו', מְלַמֵּד שֶׁלֹא נָתַן לָהֶם עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא תֵּן לָהֶם. (במדבר ג, נא): כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, נָתַן מֶחֱצָה לְאַהֲרֹן וּמֶחֱצָה לְבָנָיו, כְּשֵׁם שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר ג, מח): וְנָתַתָּה הַכֶּסֶף לְאַהֲרֹן וּלְבָנָיו, שָׁקוּל אַהֲרֹן כְּנֶגֶד בָּנָיו. “From the firstborn of the children of Israel he took the silver: One thousand and three hundred and sixty-five shekels, in the sacred shekels” (Numbers 3:50)
“From the firstborn of the children of Israel he took the silver: One thousand and three hundred and sixty-five shekels, in the sacred shekels” – it teaches that the sacred shekels are not like the ordinary shekels. Ordinary shekels, if one weighs each one individually, then weighs them all as one, he will either have a surplus or a shortage.14They are not exact. The difference from the standard weight may be too small to be noticed when weighing the coins individually, but it becomes evident when weighing them together. However, sacred shekels are precise; if one weighs each one individually and then weighs them all as one, he will have neither a surplus nor a shortage.
“Moses gave the silver of the redemption to Aaron and to his sons, according to the directive of the Lord, as the Lord commanded Moses” (Numbers 3:51).
“Moses gave the silver of the redemption…[according to the directive of the Lord]” – it teaches that he did not give it to them until it was stated to him from the mouth of the Holy One blessed be He: Give it to them. “As the Lord commanded Moses” – he gave half to Aaron and half to his sons, just as the Holy One blessed be He said to him: “You shall give the silver to Aaron and his sons” (Numbers 3:48); Aaron is equivalent to his sons.
וַיְדַבֵּר ה' אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר (במדבר ד, א), לְפִי שֶׁכָּל מַעֲשֵׂה הַפָּרָשָׁה בְּאַהֲרֹן, הֵבִיא אֶת אַהֲרֹן לִכְלַל דִּבּוּר, שֶׁזֶּה כְּלַל שֶׁכָּל זְמַן שֶׁדִּבּוּר לַכֹּהֲנִים מַעֲשֶׂה לַכֹּהֲנִים. (במדבר ד, ב): נָשׂא אֶת רֹאשׁ וגו', אֵינוֹ אוֹמֵר פְּקֹד, אֶלָּא נָשׂא אֶת רֹאשׁ, לְשׁוֹן נְשִׂיאוּת, כְּשֶׁנִּמְנוּ לְהִתְמַנּוֹת עַל מְלֶאכֶת הַקֹּדֶשׁ קִבְּלוּ נְשִׂיאוּת. (במדבר ד, א): מִתּוֹךְ בְּנֵי לֵוִי, שֶׁמִּכָּל בְּנֵי לֵוִי לֹא חֲשׁוּבִים כִּבְנֵי קְהָת, וּמֵהֶם כֹּהֲנִים וּלְוִיִם, וּלְפִי שֶׁהָיוּ חֲשׁוּבִים, וְעוֹד שֶׁעֲבוֹדָתָן הָיְתָה קֹדֶשׁ הַקֳּדָשִׁים, לְפִיכָךְ נִמְנוּ תְּחִלָּה, שֶׁאַתְּ מוֹצֵא כְּשֶׁמְנָאָן מִבֶּן חֹדֶשׁ לִפְדוֹת הַבְּכוֹרִים נִמְנוּ דֶּרֶךְ תּוֹלְדוֹתָם, גֵּרְשׁוֹן תְּחִלָּה וְאַחַר קְהָת וְאַחַר מְרָרִי, אֲבָל כָּאן שֶׁמְנָאָן לְמַנּוֹתָן עַל כְּלֵי הַקֹּדֶשׁ, לְפִי חֲשִׁיבוּת עֲבוֹדָתָן מְנָאָן, קְהָת, לְפִי שֶׁהָיָה מְמֻנֶּה עַל הָאָרוֹן וְעַל קָדְשֵׁי הַקֳּדָשִׁים, זָכָה לִמָּנוֹת תְּחִלָּה, וְאַחֲרָיו גֵּרְשׁוֹן, שֶׁהָיָה בְּכוֹר וְהָיָה מְמֻנֶּה עַל הַיְרִיעוֹת וְעַל אֹהֶל מוֹעֵד, וְאַחֲרָיו מְרָרִי שֶׁהָיָה מְמֻנֶּה עַל הַקְּרָשִׁים וְעַל הַבְּרִיחִים וְעַל הָעַמּוּדִים וְעַל הָאֲדָנִים וְעַל הַיְתֵדוֹת. (במדבר ד, ג): מִבֶּן שְׁלשִׁים שָׁנָה וָמַעְלָה וגו', וְכָתוּב אֶחָד אוֹמֵר (במדבר ח, כד): מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה, כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְּתוּבִים הַלָּלוּ, מִבֶּן חָמֵשׁ וְעֶשְׂרִים לְתַלְמוּד, מִבֶּן שְׁלשִׁים לַעֲבוֹדָה. (במדבר ד, ד): זֹאת עֲבֹדַת בְּנֵי קְהָת וגו', לְפִי שֶׁזָּכָה קְהָת שֶׁיָּצָא מִמֶּנּוּ אַהֲרֹן שֶׁהָיָה קֹדֶשׁ הַקֳּדָשִׁים, לְכָךְ זָכוּ בָנָיו לִהְיוֹת עֲבוֹדָתָן קֹדֶשׁ הַקֳּדָשִׁים. “The Lord spoke to Moses and to Aaron, saying” (Numbers 4:1).
“The Lord spoke to Moses and to Aaron, saying” (Numbers 4:1) – because all the action in this portion involved Aaron, He included Aaron in the Divine Speech, as that is the principle: Anytime the Divine Speech is to the priests, the action involves the priests.
“Take the census of the sons of Kehat from among the sons of Levi, by their families, by their patrilineal house” (Numbers 4:2).
“Take the census of” – it does not say count [pekod], but rather, “Take the census of [naso et rosh],” an expression of elevation [nesiut]. When they were counted to be appointed over the Tabernacle service, they received an elevation.
“From among the sons of Levi” – as from all of the sons of Levi, none were as important as the sons of Kehat. From them were priests and Levites. Because they were important, and moreover, their service was with items of the most sacred order, that is why they were counted first. As you find that when He counted them from one month old in order to redeem the firstborn, they were counted in accordance with their birth order: Gershon first, then Kehat, and then Merari. But here, when He counted them to appoint them over the sacred vessels, He counted them in accordance with the significance of their service. Kehat, because it was appointed over the Ark and items of the most sacred order, was privileged to be counted first. After him was Gershon, who was the firstborn and was appointed over the sheets and the Tent of Meeting, and after him was Merari, who was appointed over the beams, the bars, the pillars, the bases, and the pegs.
“From thirty years old and above and until fifty years old, all those enlisted for duty, to perform labor in the Tent of Meeting” (Numbers 4:3).
“From thirty years old and above…” and one verse says: “From twenty-five years old and above” (Numbers 8:24). How can these two verses coexist? It is from twenty-five years for study, from thirty for service.
“This is the service of the sons of Kehat in the Tent of Meeting: Items of the most sacred order” (Numbers 4:4).
“This is the service of the sons of Kehat…” – because Kehat merited that Aaron, who was of the most sacred order, emerged from him, that is why his descendants merited that their service was with items of the most sacred order.
וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּשָׁעָה שֶׁיִּהְיוּ מְפָרְקִין אֶת הַמִּשְׁכָּן לֹא יִהְיוּ בְּנֵי קְהָת מְפָרְקִין אֶת הַפָּרֹכֶת מִפְּנֵי הָאָרֹן אֶלָּא יִהְיוּ בְּנֵי אַהֲרֹן נִכְנָסִין וְהֵן מְפָרְקִין אוֹתָם מִפְּנֵי שֶׁהֵם כֹּהֲנִים. וְשָׁנוּ רַבּוֹתֵינוּ (משנה מדות א-א): הַכֹּהֲנִים שׁוֹמְרִים מִבִּפְנִים וְהַלְוִיִּם מִבַּחוּץ, מְחִצַּת הַכֹּהֲנִים גְּדוֹלָה מִמְּחִצַּת הַלְוִיִּם, וּמָה הָיוּ בְּנֵי אַהֲרֹן עוֹשִׂין כְּשֶׁהָיוּ מוֹרִידִים אֶת הַפָּרֹכֶת, אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא כָּךְ הָיוּ קוֹנְטָסִין גְּדוֹלִים וְצִינוֹרוֹת שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְיֵשׁ אוֹמְרִים שֶׁל בַּרְזֶל, וְהָיוּ מַגְבִּיהִין אֶת הַפָּרוֹכֶת בַּקּוֹנְטָסִין וּפוֹרְקִין אֶת הַקּוֹרְקָסִין, וְאַף עַל פִּי כֵן לֹא הָיוּ מַשְׁפִּילִין אוֹתָה בְּבַת אַחַת, כְּדֵי שֶׁלֹא יִרְאוּ הָאָרוֹן, אֶלָּא מַשְׁפִּילִין קִמְעָה קִמְעָה עַד שֶׁיּוֹרִידוּהָ וְכִסּוּ אֶת הָאָרוֹן, מִנַּיִן שֶׁכֵּן הָאֱלֹהִים אוֹמֵר לְמשֶׁה, שֶׁנֶּאֱמַר: וּבָא אַהֲרֹן וּבָנָיו וגו'. אָמְרוּ הַפָּרֹכֶת הָיְתָה דוֹמָה לְוִילוֹן וְעָבְיָהּ טֶפַח, וְעַל שִׁבְעִים וּשְׁנַיִם נִימִין נֶאֱרֶגֶת וְעַל כָּל נִימָא וְנִימָא עֶשְׂרִים וְאַרְבָּעָה חוּטִין, וּשְׁלשׁ מֵאוֹת כֹּהֲנִים מַטְבִּילִין אוֹתָהּ, וּשְׁנֵי כֹּהֲנִים גְּדוֹלִים נוֹשְׂאִים אוֹתָהּ בְּקוֹנְטָסִין מִפְּנֵי הָאָרוֹן, וְאַחַר כָּךְ נוֹתְנִין עָלָיו כְּסוּי עוֹר תַּחַשׁ, שֶׁלֹא יֵרָאֶה בָּאָרוֹן כְּלוּם, הֲדָא הוּא דִכְתִיב (במדבר ד, ו): וְנָתְנוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וגו'. רַבִּי נָתָן אוֹמֵר חָבִיב מַעֲשֶׂה הָאָרוֹן כְּכִסֵּא הַכָּבוֹד שֶׁל מַעְלָה, שֶׁנֶּאֱמַר (שמות טו, יז): מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ, שֶׁהַמִּקְדָּשׁ מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ, וְהָאָרוֹן כְּנֶגֶד הַכִּסֵּא, עָשָׂה לְמַעְלָה הֵימֶנּוּ כַּפֹּרֶת, כַּשְֹּׂרָפִים שֶׁהֵם עוֹמְדִים מִמַּעַל לוֹ. עָשָׂה בוֹ שְׁנֵי כְּרוּבִים שֶׁהֵם חֲבִיבִים כְּנֶגֶד שָׁמַיִם וָאָרֶץ, שֶׁהָיָה בָּהֶם מוֹשָׁבוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות כה, יט): כְּרוּב אֶחָד מִקָּצָה מִזֶּה וגו', וּכְשֵׁם שֶׁהַשָּׁמַיִם פּוֹתֵחַ אֶת אוֹצָרוֹ לָאָרֶץ, שֶׁנֶּאֱמַר (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם, כָּךְ הַשְּׁכִינָה נְתוּנָה לְמַעְלָה מִשְּׁנֵי כְּרוּבִים, שֶׁנְּתוּנִין מִזֶּה וּמִזֶּה הֵם מְכֻוָּנִים זֶה לָזֶה, שֶׁנֶּאֱמַר (שמות כה, כ): וּפְנֵיהֶם אִישׁ אֶל אָחִיו, כְּנֶגֶד כִּסֵּא הַכָּבוֹד שֶׁמְּכֻוָּן כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים נ, ב): מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ. וְאַף בְּשָׁעָה שֶׁהָיוּ נוֹסְעִים לֹא הָיוּ פּוֹרְסִין עָלָיו לֹא בֶּגֶד אַרְגָּמָן וְלֹא תּוֹלַעַת שָׁנִי אֶלָּא בֶגֶד כְּלִיל תְּכֵלֶת, לָמָּה, שֶׁהַתְּכֵלֶת דּוֹמָה לַיָּם, וְיָם דּוֹמֶה לָרָקִיעַ, וְרָקִיעַ דּוֹמֶה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (יחזקאל א, כו): וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר וגו', לְלַמֶּדְךָ שֶׁהָאָרוֹן הָיָה דּוֹמֶה לְכִסֵּא הַכָּבוֹד, וּלְכָךְ נֶאֱמַר בּוֹ: כְּלִיל תְּכֵלֶת, שֶׁכֻּלּוֹ הָיָה דוֹמֶה לוֹ, וּלְפִי שֶׁהָאָרוֹן דּוֹמֶה לוֹ לְכָךְ הָיָה הַבֶּגֶד תְּכֵלֶת מִלְּמַעְלָה, פָּנָיו כְּנֶגֶד הָרָקִיעַ הַדּוֹמֶה לוֹ, מַה שֶּׁאֵין אַתְּ מוֹצֵא בִּשְׁאָר כֵּלִים שֶׁיִּהְיוּ בֶּגֶד תְּכֵלֶת מִלְּמַעְלָה, אֶלָּא בֶּגֶד תְּכֵלֶת מִלְּמַטָּה וּכְסוּי עוֹר תַּחַשׁ מִלְּמַעְלָה, אֲבָל בָּאָרוֹן כְּסוּי עוֹר תַּחַשׁ מִלְּמַטָּה וּבֶגֶד תְּכֵלֶת מִלְּמַעְלָה. וְעוֹד בָּאָרוֹן נֶאֱמַר בּוֹ: כְּלִיל תְּכֵלֶת, מַה שֶׁלֹא נֶאֱמַר בְּכֻלָּם כְּלִיל תְּכֵלֶת, לָמָּה, שֶׁהוּא חָשׁוּב מִכָּל כְּלֵי הַמִּשְׁכָּן. רַבִּי שִׁמְעוֹן אוֹמֵר (משנה אבות ד-יג): שְׁלשָׁה כְּתָרִים הֵם, כֶּתֶר תּוֹרָה, וְכֶתֶר כְּהֻנָּה, וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן. מַעֲשֵׂה הָאָרוֹן כְּנֶגֶד בַּעֲלֵי תּוֹרָה, שֶׁהֵם סְפוּנִים, שֶׁלְּכָךְ כָּתַב: מִלְּמַעְלָה, שֶׁכָּל הַזּוֹכֶה לְתוֹרָה כְּאִלּוּ זוֹכֶה לְמַלְכוּת וּכְהֻנָּה, וְכֵן הוּא אוֹמֵר (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ וגו'. “Aaron and his sons shall come with the travel of the camp, and they shall remove the curtain that screens, and cover the Ark of the Testimony with it” (Numbers 4:5).
“Aaron and his sons shall come with the travel of the camp…” – the Holy One blessed be He said to Moses: When they will be dismantling the Tabernacle, the sons of Kehat shall not dismantle the curtain from before the Ark, but rather, the sons of Aaron shall enter, and they shall dismantle it because they are priests. Our Rabbis taught: The priests guard from within and the Levites from without. The partition of the priests is larger than the partition of the Levites.15The priests have greater sanctity and importance, and they are permitted to enter areas that the Levites are not. What would the sons of Aaron do when they removed the curtain? Rabbi Ḥama bar Rabbi Ḥanina said: They had for this large wooden poles with gold tines at their top, and some say iron [tines]. They would lift the curtain with the poles and remove it from the hooks. Nevertheless, they did not lower it all at once, so they would not glimpse the Ark. Rather, they lowered it a little at a time until they removed it and covered the Ark.
From where is it derived? It is as God says to Moses, as it is stated: “Aaron and his sons shall come…” They said: The curtain was like a drape, and its thickness was one handbreadth. It was woven with seventy-two strands, and for each and every strand there were twenty-four threads. Three hundred priests would immerse it, and two High Priests16Elazar and Itamar. would carry it on the poles from before the Ark and would then place upon it a covering of the hide of a taḥash, so no part of the Ark would be seen. That is what is written: “They shall place upon it a covering of the hide of a taḥash…” (Numbers 4:6).
Rabbi Natan says: The crafting of the Ark is as beloved as the supernal Throne of Glory, as it is stated: “The place [makhon] You fashioned for Your dwelling” (Exodus 15:17), as the Temple17The earthly Temple. is aligned with the Temple,18The supernal Temple. and the Ark with the Throne of Glory. He placed an Ark cover upon it, like the seraphs that stood above Him. He crafted two beloved cherubs in it, corresponding to the heavens and the earth, where the seat of the Holy One blessed be He is, as it is stated: “One cherub from this end [and one cherub from that end]” (Exodus 25:19). Just as the heavens open their storehouse for the earth, as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12), so, the Divine Presence is situated above the two cherubs, which are situated on this side and on that side and are aligned with one another, as it is stated: “Their faces toward one another” (Exodus 25:20). They are patterned after the Throne of Glory, which is aligned with the Holy One blessed be He, as it is stated: “From Zion, the epitome of beauty, God appears” (Psalms 50:2).
Even when they were traveling, they would not spread over it a cloth of purple wool nor of scarlet wool, but rather a cloth of entirely sky-blue wool. Why? It is because the sky-blue wool evokes the sea, the sea evokes the sky, and the sky evokes the Throne of Glory, as it is stated: “Above the firmament that was over their heads was the appearance of sapphire stone [in the likeness of a throne]” (Ezekiel 1:26). It is to teach you that the Ark was like the Throne of Glory. That is why it is stated in its regard: “Entirely of sky-blue wool” (Exodus 28:31), as it is all similar to it. Because the Ark is similar to it; therefore, the cloth of sky-blue wool was over it facing the sky to which it was similar, which you do not find regarding the rest of the vessels, that there would be a cloth of sky-blue over them, but rather a cloth of sky-blue wool underneath and a covering of the hide of a taḥash over it. But the Ark had a covering of the hide of a taḥash underneath and cloth of sky-blue wool over it. Moreover, regarding the Ark, it is stated: “Entirely of sky-blue wool,” which was not stated regarding all of them: “Entirely of sky-blue wool” – why? It is because it is the most important of the Tabernacle vessels.
Rabbi Shimon says: There are three crowns: The crown of Torah, the crown of priesthood, and the crown of kingship; and the crown of a good name surpasses them.19Mishna Avot 4:13. The crafting of the Ark corresponds to the masters of Torah, who are distinguished. That is why He wrote: “From above” (Numbers 4:6), as anyone who merits the crown of Torah, it is as though he merited priesthood and kingship. Likewise it says: “Through me20"Me" refers to the Torah. kings reign…” (Proverbs 8:15).
מַעֲשֵׂה הַשֻּׁלְחָן כְּנֶגֶד מַלְכוּת בֵּית דָּוִד, שֶׁהַשֻּׁלְחָן מְכַסִּין בַּתְּכֵלֶת כְּנֶגֶד דָּוִד שֶׁהָיָה צַדִּיק וְכָרַת לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרִית מַלְכוּת לוֹ וּלְבָנָיו, וּלְכָךְ הִפְרִישׁ כֵּלָיו מִמֶּנּוּ וְכִסָּם בְּתוֹלַעַת שָׁנִי, שֶׁעַל יְדֵי חֵטְא בָּנָיו נֶחְלְקָה מַלְכוּת, וּלְכָךְ הָיָה הוּא וְכֵלָיו בִּכְסוּי אֶחָד, שֶׁבַּסּוֹף מַלְכוּת חוֹזֶרֶת לָהֶם כְּבַתְּחִלָּה, (במדבר ד, ז): וְעַל שֻׁלְחַן הַפָּנִים יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת, עַל כָּל כֵּלִים הָעוֹמְדִים בַּהֵיכָל הָיוּ פּוֹרְשִׂים בֶּגֶד תְּכֵלֶת, מִפְּנֵי שֶׁהַשְּׁכִינָה שׁוֹרָה שָׁם דּוּגְמַת מְקוֹם שְׁכִינָתוֹ שֶׁל מַעְלָה הַדּוֹמֶה לַתְּכֵלֶת. בְּאֵיזֶה צַד הָיוּ עוֹשִׂין, הָיוּ נוֹתְנִים עַל גּוּפוֹ שֶׁל שֻׁלְחָן בֶּגֶד תְּכֵלֶת לְהַבְדִּיל בֵּינוֹ וּבֵין כֵּלָיו, וְאַחַר כָּךְ נוֹתְנִין כֵּלָיו עָלָיו, שֶׁנֶּאֱמַר (במדבר ד, ז): וְנָתְנוּ עָלָיו אֶת הַקְּעָרֹת וגו', הַקְּעָרֹת אֵלּוּ דְּפוּסִין, שֶׁהָיוּ עוֹשִׂין אֶת לֶחֶם הַפָּנִים בִּדְפוּס וְאוֹפִין אוֹתוֹ בַּתַּנּוּר בִּדְּפוּס, וּכְשֶׁהָיוּ מוֹצִיאִין מִן הַתַּנּוּר הָיוּ מַחֲזִירִין אוֹתוֹ לִדְּפוּס שֶׁלֹא יִשָּׁבֵר הַלֶּחֶם. שְׁלשָׁה דְּפוּסִין הָיוּ שָׁם, אֶחָד לַתַּנּוּר וְאֶחָד לַבָּצֵק וְאֶחָד שֶׁהוּא רוֹדֶה, נוֹתְנִין לִדְּפוּס כְּדֵי שֶׁלֹא יְקַלְקְלוּ אֶת הַלֶּחֶם. אֶת הַכַּפּוֹת, אֵלּוּ בָזִיכֵי לְבוֹנָה שֶׁהָיוּ נוֹתְנִין עַל גַּבֵּי הַמַּעֲרָכוֹת, כְּמָה דְאַתְּ אָמַר (ויקרא כד, ז): וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה, (תוספתא מנחות יא, א): הָא בְּאֵי צַד מְסַדְּרִין לֶחֶם הַפָּנִים, נוֹתֵן שֵׁשׁ חַלּוֹת לְסֵדֶר זֶה וְשֵׁשׁ חַלּוֹת לְסֵדֶר זֶה, אִם נָתַן שְׁמוֹנֶה חַלּוֹת לְסֵדֶר זֶה וְאַרְבַּע חַלּוֹת לְסֵדֶר זֶה, אוֹ שֶׁעָשָׂה שְׁלשָׁה סְדָרִים שֶׁל אַרְבַּע אַרְבַּע, לֹא עָשָׂה כְּלוּם. עָשָׂה שְׁנֵי סְדָרִים שֶׁל שְׁתֵּים עֶשְׂרֵה, רַבִּי אוֹמֵר רוֹאִין אֶת הָעֶלְיוֹנוֹת כְּאִלּוּ אֵינָן וְהַתַּחְתּוֹנוֹת כְּשֵׁרוֹת. (ויקרא כד, ט): בְּאֵי צַד מַסְדִּירִים אֶת הַבָּזִיכִין, נוֹתֵן בָּזִיךְ אֶחָד עַל גַּבֵּי סֵדֶר זֶה, וּבָזִיךְ אֶחָד עַל גַּבֵּי סֵדֶר זֶה, אִם נָתַן בָּזִיכִין בְּלֹא לְבוֹנָה אוֹ לְבוֹנָה בְּלֹא בָּזִיכִין, אוֹ שֶׁהָיָה דָבָר חוֹצֵץ בֵּין הַבָּזִיכִין לַלֶחֶם וּבֵין הַלֶּחֶם לַשֻׁלְחָן, הֲרֵי אֵלּוּ פְּסוּלִין. אַבָּא שָׁאוּל אוֹמֵר בְּתוֹךְ שְׁנֵי טְפָחִים שֶׁבֵּין סֵדֶר לַחֲבֵרוֹ הָיָה נוֹתְנָן, וּמָה אֲנִי מְקַיֵּם וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה, שֶׁהִיא כֻּלָּה סְמוּכָה לַמַּעֲרָכָה, וְאֶת הַמְּנַקִּיֹּת, אֵלּוּ הַקָּנִים, עֶשְׂרִים וּשְׁמוֹנָה קָנִים שֶׁל זָהָב חֲלוּלִין מְקַבְּלִין טֻמְאָה הָיוּ שָׁם, אַרְבָּעָה עָשָׂר לְסֵדֶר זֶה וְאַרְבָּעָה עָשָׂר לְסֵדֶר זֶה, נִכְנָס בְּעֶרֶב שַׁבָּת וְשׁוֹמְטָן וְנוֹתְנָן לְאָרְכּוֹ שֶׁל שֻׁלְחָן (ויקרא כד, ה): כָּל הַכֵּלִים שֶׁהָיוּ בַּמִּקְדָּשׁ אָרְכָּן לְאָרְכּוֹ שֶׁל בַּיִת, חוּץ מִן הָאָרוֹן שֶׁהָיָה אָרְכּוֹ נָתוּן כְּנֶגֶד רָחְבּוֹ שֶׁל בַּיִת, כָּךְ הָיוּ בַּדָּיו נְתוּנִין כָּךְ הָיָה נֻטֵּל. (ויקרא כד, י): כֵּיצַד מַסְדִּירִין אַחַר שַׁבָּת הָיָה נִכְנָס מַגְבִּיהַּ רֹאשָׁהּ שֶׁל חַלָּה וְנוֹתֵן קָנֶה תַּחְתֶּיהָ, מַגְבִּיהַּ רֹאשָׁהּ הָאַחֵר וְנוֹתֵן קָנֶה תַּחְתֶּיהָ וְאֶחָד בָּאֶמְצַע, שְׁלשָׁה תַּחַת כָּל חַלָּה וְחַלָּה וּשְׁנַיִם תַּחַת הָעֶלְיוֹנָה שֶׁאֵין עָלֶיהָ מַשֹּׂוֹי, וְהַתַּחְתּוֹנָה נְתוּנָה עַל טָהֳרוֹ שֶׁל שֻׁלְחָן, וְלָמָּה הָיוּ נוֹתְנִין קָנִים בֵּינֵיהֶם, כְּדֵי שֶׁיִּשְׁלֹט הָרוּחַ בָּהֶם וְלֹא יִתְעַפֵּשׁ הַלֶּחֶם, וְלָמָּה הָיוּ הַקָּנִים עֲשׂוּיִם כַּחֲצִי קָנֶה חָלוּל, כְּדֵי שֶׁלֹא יִתְיַקְרוּ עַל הַלֶּחֶם, וּלְכָךְ כְּתִיב בַּצִּוּוּי (שמות כה, כט): וּמְנַקִּיֹּתָיו אֲשֶׁר יֻסַּךְ בָּהֵן, שֶׁהָיוּ מַעֲמִידִין הַלֶּחֶם כְּמִין סֻכָּה, שֶׁכָּל חַלָּה וְחַלָּה נַעֲשֵׂית סֻכָּה לָזוֹ שֶׁהִיא תַּחְתֶּיהָ. וְאֵת קְשׂוֹת הַנָּסֶךְ, אֵלּוּ סְנִיפִין, (תוספתא מנחות ג): אַרְבָּעָה סְנִיפִין שֶׁל זָהָב עוֹשִׂין לוֹ, וְקַרְנַיִם הָיוּ שָׁם שֶׁבָּהֶן סוֹמְכִין אֶת הַחַלָּה הַתַּחְתּוֹנָה, שְׁנַיִם לְסֵדֶר זֶה וּשְׁנַיִם לְסֵדֶר זֶה, מִפְּנֵי שֶׁהַחַלּוֹת דּוֹמוֹת לִסְפִינָה, כְּדֵי שֶׁלֹא תְּהֵא רוֹקֶדֶת, וְהָיוּ הַסְּנִיפִין כְּנֶגֶד הַלֶּחֶם כְּדֵי שֶׁיִּהְיוּ הַסְּנִיפִין מַגְבִּיהִים אֶת הַלֶּחֶם מֵעַל גַּבֵּי הַשֻׁלְחָן, וּמַהוּ שֶׁאָמַר הַכָּתוּב: קְשׂוֹת הַנָּסֶךְ, שֶׁאַף הֵם הָיוּ מַעֲמִידִין רָאשֵׁי הַחַלּוֹת הַתַּחְתּוֹנוֹת לְמַעְלָה שֶׁלֹא הָיוּ נוֹגְעִין בַּשֻּׁלְחָן וְהָיוּ מְסַכּוֹת עַל הַשֻּׁלְחָן, אֲבָל אֶמְצָעִית שֶׁל חַלָּה תַּחְתּוֹנָה נוֹגַעַת בַּשֻּׁלְחָן, לְפִי שֶׁחַלָּה עֲשׂוּיָה כְּמִין סְפִינָה רוֹקֶדֶת, חַדָּה מִלְּמַטָּה וְנָסְבָה וְרָחֲבָה מִלְּמַעְלָה. (במדבר ד, ז): וְלֶחֶם הַתָּמִיד עָלָיו יִהְיֶה, מִכָּאן אַתָּה לָמֵד שֶׁאַף בִּשְׁעַת מַסָּעוֹת הָיָה עָלָיו לֶחֶם, (במדבר ד, ח): וּפָרְשׂוּ עֲלֵיהֶם בֶּגֶד תּוֹלַעַת שָׁנִי, עַל הַכֵּלִים וְעַל הַלֶּחֶם, וְאַחַר כָּךְ הָיוּ מְכַסִּין הַשֻּׁלְחָן וְכָל הַכֵּלִים אֲשֶׁר עָלָיו בִּכְסוּי עוֹר תַּחַשׁ, וְהָיוּ מְשִׂימִין בַּדָּיו לִשָֹּׂא אוֹתוֹ בָּהֶם, שֶׁנֶּאֱמַר (במדבר ד, ח): וְכִסּוּ אֹתוֹ בְּמִכְסֵה עוֹר תָּחַשׁ וְשָׂמוּ אֶת בַּדָּיו. “On the table of showbread they shall spread a cloth of sky-blue wool, and place upon it the bowls, and the saucers, and the supports, and the covering tubes; and the perpetual bread shall be upon it” (Numbers 4:7).
The crafting of the table corresponds to the kingship of the house of David, as one covers the table with sky-blue wool, corresponding to David, who was righteous, and the Holy One blessed be He entered into a covenant with him, a covenant of kingship for him and his sons. This is why He separated its utensils from it and covered them with scarlet wool, as it was due to the sin of his descendants that the kingdom was divided. This is why it and its utensils were covered with a single covering,21The covering of a taḥash hide. as ultimately, the kingship will return to them as it was initially.
“On the table of showbread they shall spread a sky-blue woolen cloth” – over all the vessels that stood in the Sanctuary they would spread a sky-blue cloth, because the Divine Presence rested there, similar to the supernal place of the Divine Presence that is similar to sky-blue wool.
How would they do this? They would place on the body of the table a cloth of sky-blue wool to separate between it and its utensils. Then they would put its utensils upon it, as it is stated: “And place upon it the bowls…” “The bowls” – these are its molds, as they would prepare the showbread in a mold and would bake it in the oven in a mold. When they would remove it from the oven they would return it to a mold so the bread would not break. There were three molds there: one for the oven, one for the dough, and one for the bread that he would remove from the oven. They would place it in a mold so they would not ruin the bread.
“The saucers” – these are the bowls of frankincense that they would place upon the arrangements, just as it says: “You shall place pure frankincense upon the arrangement” (Leviticus 24:7). How would they arrange the showbread? One would place six loaves for this arrangement and six loaves for that arrangement. If one placed eight loaves for this arrangement and four loaves for that arrangement, or if he prepared three arrangements with four in each, he has done nothing. If one prepared two arrangements of twelve each, Rabbi [Yehuda HaNasi] says: One considers the upper ones as though they were not there, and the lower ones are valid.
How would they arrange the bowls? One would place one bowl upon this arrangement and one bowl upon that arrangement. If one placed bowls without frankincense or frankincense without bowls, or if there was an item that interposed between the [bowls of] frankincense and the bread or between the bread and the table, they are not valid. Abba Shaul said: One would place them in the two handbreadths between one arrangement and its counterpart. How then do I realize, “You shall place pure frankincense upon the arrangement” (Leviticus 24:7)? It is that it should be, in it entirety, adjacent to the arrangement.
“And the supports” – these are the rods. Twenty-eight hollow golden rods that are susceptible to impurity were there, fourteen for this arrangement and fourteen for that arrangement. One would enter on the day before Shabbat, remove them, and place them along the length of the table. All the vessels that were in the Temple, their length was along the length of the house,22The Temple. except for the Ark, whose length was along the width of the house. That is the way its staves were placed, and that is the way that it was taken. How would they arrange them? After Shabbat,23The rods were removed before Shabbat, since neither the removal of the rods nor the insertion of the rods was done on Shabbat. one would enter, lift one end of a loaf, and place one rod under it and one in the middle, three beneath each and every loaf, and two under the top one, which had no burden upon it. The bottom one was placed on the table itself.
Why would they place rods between them? It is so air would have free reign in their midst and the bread would not rot. Why were the rods crafted like half a hollow rod? It was so they would not be heavy upon the bread. That is why it is written in the command: “And its supports with which it shall be covered [yusakh]” (Exodus 25:29); that they would position the bread like a type of roofing [sukka], as each and every loaf would serve as roofing for the one that is beneath it.
“The covering tubes” – these are the pillars. One crafts for it four pillars of gold, and its protrusions were there, upon which they would place the bottom loaf, two for this arrangement and two for that arrangement. This is because the loaves were similar to a ship, so that it would not wobble. The pillars were alongside with the bread so that the pillars would lift the bread from upon the table. What is it that the verse said: “The covering [hanasekh] tubes”? It is that they would raise the ends of the bottom loaves so they would not touch the table and they would serve as roofing [mesakot] over the table. But the middle of the bottom loaf would touch the table, because the loaves were shaped like a wobbling ship, sharp at the bottom and gradually widening above.
“And the perpetual bread shall be upon it” – from here you learn that even during their travels the bread was upon it. “They shall spread upon them a cloth of scarlet wool” (Numbers 4:8) – upon the utensils and upon the bread. Then they would cover the table and all the utensils that were upon it with a covering of taḥash hide. They would insert its staves in order to carry it with them, as it is stated: “They shall cover it with a covering of taḥash hide, and shall insert its staves” (Numbers 4:8).
וְלָקְחוּ בֶּגֶד תְּכֵלֶת וְכִסּוּ אֶת מְנֹרַת הַמָּאוֹר (במדבר ד, ט), אַף הַמְּנוֹרָה לְפִי שֶׁעוֹמֶדֶת בַּהֵיכָל, הִיא וְכָל כֵּלֶיהָ הַנִּכְנָסִים לְשָׁם הָיוּ מְכַסִּים בְּבֶגֶד תְּכֵלֶת, הֲדָא הוּא דִכְתִיב: וְלָקְחוּ בֶּגֶד תְּכֵלֶת וְכִסּוּ וגו', בַּמְּנוֹרָה לֹא הָיָה מַפְרִישׁ בֵּינָהּ לְכֵלֶיהָ. וְאַחַר כָּךְ הָיוּ מְכַסִּין אוֹתָהּ וְאֶת כָּל כֵּלֶיהָ בְּמִכְסֵה עוֹר תַּחַשׁ, וְהָיוּ נוֹתְנִין אוֹתָהּ עַל הַמּוֹט, לְפִי שֶׁלֹא הָיוּ שָׁם בַּדִּים שֶׁיִּשְׂאוּ אוֹתָהּ בָּהֶם, הֲדָא הוּא דִכְתִיב (במדבר ד, ו): וְנָתְנוּ אֹתָהּ וְאֶת כָּל כֵּלֶיהָ וגו'. “They shall take a cloth of sky-blue wool, and cover the candelabrum of the illumination, and its lamps and its tongs” (Numbers 4:9).
“They shall take a cloth of sky-blue wool, and cover the candelabrum of the illumination” (Numbers 4:9) – the candelabrum, too, because it stands in the Sanctuary, it and all its utensils that enter there were covered with a cloth of sky-blue wool. That is what is written: “They shall take a cloth of sky-blue wool and cover…” Regarding the candelabrum, one would not separate between it and its utensils. Then they would cover it and all its utensils with a covering of taḥash hide and place it on a pole, because it did not have staves with which they would carry it. That is what is written: “They shall place it and all its utensils [into a covering of the hide of a taḥash, and shall place it on a pole]” (Numbers 4:10).
וְעַל מִזְבַּח הַזָּהָב יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת (במדבר ד, יא), אַף מִזְבַּח הַזָּהָב לְפִי שֶׁהָיָה עוֹמֵד בַּהֵיכָל הָיוּ מְכַסִּין אוֹתוֹ בְּבֶגֶד תְּכֵלֶת תְּחִלָּה וְאַחַר כָּךְ כִּסּוּהוּ בְּמִכְסֵה עוֹר תַּחַשׁ וְשָׂמוּ בַדָּיו לִטֹּל בָּהֶם, שֶׁנֶּאֱמַר (במדבר ד, יא): וְכִסּוּ אֹתוֹ בְּמִכְסֵה וגו', אֲבָל כֵּלָיו לֹא הָיוּ נוֹתְנִין עִמּוֹ אֶלָּא לְבַד הָיוּ נוֹתְנִין אוֹתָם עַל בֶּגֶד תְּכֵלֶת וּמְכַסִּין אוֹתָן בְּמִכְסֵה עוֹר תַּחַשׁ וְהָיוּ נוֹתְנִין אוֹתָם עַל הַמּוֹט כְּדֵי לִטְּלָן עָלָיו, שֶׁנֶּאֱמַר (במדבר ד, יב): כָּל כְּלֵי הַשָּׁרֵת אֲשֶׁר יְשָׁרְתוּ וגו', מָה הָיוּ כֵּלָיו, כַּף וּמַחְתָּה, כַּף לִקְטֹרֶת סַמִּים וּמַחְתָּה לְהַכְנִיס בָּהּ גֶּחָלִים, הָיָה מַנִּיחַ הַמַּחְתָּה שֶׁל גֶּחָלִים עַל גַּבֵּי הַמִּזְבֵּחַ וּמְעָרֶה הַקְּטֹרֶת שֶׁבַּכַּף לְתוֹכָהּ עַל גַּבֵּי הַגֶּחָלִים, זֶה הָיָה מִזְבַּח הַזָּהָב. “Upon the golden altar they shall spread a cloth of sky-blue wool, and cover it with a covering of the hide of a taḥash, and they shall place its staves” (Numbers 4:11).
“Upon the golden altar they shall spread a cloth of sky-blue wool” – the golden altar, because it stood in the Sanctuary, they would cover it first with a cloth of sky-blue wool. Then they covered it with a covering of taḥash hide and placed its staves with which to carry it, as it is stated: “And cover it with a covering…” But they would not place its utensils with it, but rather, they would place them separately upon a cloth of sky-blue wool, cover them with a covering of taḥash hide, and place them on a pole in order to carry them upon it, as it is stated: “[They shall take] all the service utensils with which they serve [in the Sanctuary, and they shall place them in a cloth of sky-blue wool, and cover them with a covering of the hide of a taḥash, and they shall place them on the pole]” (Numbers 4:12). What were its utensils? They were a spoon and a coal pan, a spoon for the incense of the spices and the coal pan in which to place coals. He would place the coal pan with the coals upon the altar and pour the incense that was on the spoon into it upon the coals. That was the golden altar.
מִזְבַּח הַנְּחשֶׁת שֶׁהָיָה עוֹמֵד בֶּחָצֵר, הָיוּ מְסִירִין אֶת הַדֶּשֶׁן מֵעָלָיו וְהָיוּ פּוֹרְשִׂים עָלָיו בֶּגֶד אַרְגָּמָן לְהַבְדִּיל בֵּינוֹ וּבֵין כֵּלָיו הַנְּתוּנִין עָלָיו, הֲדָא הוּא דִכְתִיב (במדבר ד, יג): וְדִשְׁנוּ אֶת הַמִּזְבֵּחַ וּפָרְשׂוּ עָלָיו בֶּגֶד אַרְגָּמָן. מִזְבַּח הָעוֹלָה, לְפִי שֶׁלֹא הָיָה בִּפְנִים לֹא הָיוּ מְכַסִּין אוֹתוֹ בַּתְּכֵלֶת אֶלָּא בָּאַרְגָּמָן, לָמָּה בָּאַרְגָּמָן, שֶׁהוּא הָיָה אוֹרֵג אֶת יִשְׂרָאֵל מִן הַחֵטְא, שֶׁעָלָיו הָיוּ מַקְרִיבִין תְּמִידִין בְּכָל יוֹם וְחַטָּאוֹת וַאֲשָׁמוֹת וְעוֹלוֹת וּשְׁלָמִים. וְאַחַר שֶׁהָיוּ מְכַסִּין אוֹתוֹ נוֹתְנִין עָלָיו כֵּלָיו, שֶׁנֶּאֱמַר (במדבר ד, יד): וְנָתְנוּ עָלָיו אֶת כָּל כֵּלָיו אֲשֶׁר יְשָׁרְתוּ וגו'. (תורת כהנים צו, י): תָּנוּ (ויקרא ו, ו): אֵשׁ תָּמִיד, אַף בַּשַּׁבָּת אַף בְּטֻמְאָה, (ויקרא ו, ו): לֹא תִכְבֶּה, אַף בַּמַּסָּעוֹת, מָה הָיוּ עוֹשִׂין לָהּ, כּוֹפִין עָלֶיהָ פְּסַכְתֵּר, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי שִׁמְעוֹן אוֹמֵר אַף בִּשְׁעַת מַסָּעוֹת הָיוּ מְדַשְּׁנִין אוֹתָהּ, שֶׁנֶּאֱמַר: וְדִשְׁנוּ אֶת הַמִּזְבֵּחַ. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה נִיחָא, שֶׁלְּכָךְ לֹא הִזְכִּיר פְּסַכְתֵּר עִם כְּלֵי הַמִּזְבֵּחַ בַּמַּסָּעוֹת, שֶׁנֶּאֱמַר (במדבר ד, יד): אֶת הַמַּחְתֹּת וְאֶת הַמִּזְלָגֹת וְאֶת הַיָּעִים וְאֶת הַמִּזְרָקֹת, וְאֵינוֹ מַזְכִּיר סִירוֹת, לָמָּה, שֶׁעַל גַּבֵּי הָאֵשׁ הָיוּ כּוֹפִין אוֹתָהּ. עַל דַּעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן (במדבר ד, יד): כֹּל כְּלֵי הַמִּזְבֵּחַ, לְרַבּוֹת אֶת הַסִּירוֹת. עַל דַּעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן וְדִשְׁנוּ אֶת הַמִּזְבֵּחַ, נִיחָא, עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה הָיוּ מְדַשְּׁנִין אוֹתוֹ וְהָיוּ מַנִּיחִין שָׁם אֵשׁ וְחוֹזְרִין וְכוֹפִין עָלָיו פְּסַכְתֵּר כְּדֵי שֶׁלֹא תִכְבֶּה. וְאַף עַל פִּי שֶׁהָיָה הֶפְרֵשׁ בֵּין כֵּלִים הַנִּתָּנִין בִּפְנִים לַכֵּלִים הָעוֹמְדִים בַּחוּץ לְעִנְיַן בֶּגֶד תְּכֵלֶת, אֲבָל לְעִנְיַן עוֹר תַּחַשׁ אֵלּוּ וְאֵלּוּ שָׁוִין, שֶׁנֶּאֱמַר (במדבר ד, יד): וּפָרְשׂוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וְשָׂמוּ בַדָּיו. “They shall remove the ashes from the altar and spread a cloth of purple wool over it. They shall place upon it all its utensils with which they serve upon it the fire-pans, the forks, the shovels, and the basins, all the utensils of the altar; and they shall spread upon it a covering of the hide of a taḥash, and place its staves” (Numbers 4:13–14).
The bronze altar that stood in the Courtyard, they would remove the ashes from upon it and would spread a cloth of purple wool to separate between it and the utensils that are placed upon it. That is what is written: “They shall remove the ashes from the altar and spread a cloth of purple wool over it.” The altar of the burnt offering, because it was not inside, they would not cover it with sky-blue wool, but rather with purple wool, because it would weave Israel from sin,24Buttress Israel against sin. as upon it they would sacrifice daily offerings each day and sin offerings, guilt offerings, burnt offerings, and peace offerings. After they would cover it they would place its utensils on it, as it is written: “They shall place upon it all its utensils with which they serve [upon it].”
It was taught: “A perpetual fire” (Leviticus 6:6) – even on Shabbat, even in impurity; “it shall not be extinguished” (Leviticus 6:6) – even during journeys. What would they do to it? They would overturn a pot over it, this is the statement of Rabbi Yehuda. Rabbi Shimon says: Even during the journeys they would remove the ashes from the altar, as it is stated: “They shall remove the ashes from the altar.”25Sifra, Tzav 2:10. According to the opinion of Rabbi Yehuda, it works out well that this pot was not mentioned with the altar utensils on the journey, as it is stated: “The fire pans, the forks, the shovels, and the basins,” but it does not mention pots. Why? It is because they would overturn them over the fire. According to the opinion of Rabbi Shimon, “all the utensils of the altar,” is to include the pots. According to the opinion of Rabbi Shimon, “they shall remove the ashes from the altar” works out well. According to the opinion of Rabbi Yehuda, they would remove the ashes from it, they would place fire there, and then overturn the pot over it so that it would not be extinguished.
Although there was a distinction between the vessels that were situated inside and the vessels standing outside regarding the cloth of sky-blue wool; however, regarding the taḥash, these and those are equal, as it is stated: “They shall spread upon it a covering of the hide of a taḥash, and place its staves.”
מָה רָאָה הַמָּקוֹם לְצַוֹּתָן כָּךְ, אָרוֹן תְּחִלָּה וְאַחַר כָּךְ שֻׁלְּחָן וְאַחֲרָיו מְנוֹרָה וְאַחֲרָיו מִזְבַּח הַזָּהָב וְאַחֲרָיו מִזְבַּח הָעוֹלָה, אָמְרוּ רַבּוֹתֵינוּ פֵּרוּקָן בִּשְׁעַת מַסָּעוֹת כַּעֲמִידָתָן בִּשְׁעַת חֲנָיוֹת. מַסָּעוֹת, מַה בִּשְׁעַת הֲקָמַת מִשְׁכָּן אָרוֹן תְּחִלָּה, דִּכְתִיב (שמות מ, כא): וַיָּבֵא אֶת הָאָרֹן וגו', וְאַחַר כָּךְ (שמות מ, כב): וַיִּתֵּן אֶת הַשֻּׁלְחָן, וְאַחַר כָּךְ (שמות מ, כד): וַיָּשֶׂם אֶת הַמְּנֹוֹרָה וגו', וְאַחַר כָּךְ (שמות מ, כו): וַיָּשֶׂם אֶת מִזְבַּח הַזָּהָב וגו', וְאַחַר כָּךְ (שמות מ, כט): וְאֶת מִזְבַּח הָעֹלָה וגו'. אַף בִּשְׁעַת פְּרִיקָתָן אָרוֹן תְּחִלָּה וְאַחֲרָיו שֻׁלְחָן וְאַחֲרָיו מְנוֹרָה וְאַחֲרָיו מִזְבַּח הַזָּהָב וְאַחֲרָיו מִזְבַּח הָעוֹלָה. (במדבר ד, טו): וְכִלָּה אַהֲרֹן וּבָנָיו לְכַסֹּת אֶת הַקֹּדֶשׁ, זֶה הָאָרוֹן, (במדבר ד, טו): וְאֶת כָּל כְּלֵי הַקֹּדֶשׁ, אֵלּוּ שֻׁלְחָן וּמְנוֹרָה וּשְׁנֵי מִזְבְּחוֹת וְכָל כְּלֵיהֶן, (במדבר ד, טו): בִּנְסֹעַ הַמַּחֲנֶה, לֹא הָיוּ כֵן אֶלָּא בִּשְׁעַת מַסָּעוֹת. What did the Omnipresent see to command them so, the Ark first, then the table, after it the candelabrum, after it the golden altar, and after it the altar of the burnt offering? Our Rabbis said: Their dismantling at the time of the journeys was like their establishment at the time of encampment. Just as at the time of the erection of the Tabernacle26Likewise every time the Tabernacle was erected at the end of a journey. the Ark was first, as it is written: “He brought the Ark…” (Exodus 40:21); then, “he placed the table” (Exodus 40:22); then, “he placed the candelabrum” (Exodus 40:24); then, “he placed the golden altar” (Exodus 40:26); and then, “and the altar of the burnt offering, [he placed]” (Exodus 40:29), so in their dismantling: the Ark first, after it the table, after it the candelabrum, after it the golden altar, and after it the altar of the burnt offering.
“Aaron and his sons shall conclude to cover the sacred, and all the sacred vessels, when the camp travels. Thereafter, the sons of Kehat shall come to bear, and they shall not touch the sacred and die. These are the burden of the sons of Kehat in the Tent of Meeting” (Numbers 4:15).
“Aaron and his sons shall conclude to cover the sacred” – this is the Ark; “and all the sacred vessels” – these are the table, candelabrum, and the two altars and all their utensils. “When the camp travels” – they would do so only at the time of the journeys.
וְאַחֲרֵי כֵן יָבֹאוּ בְנֵי קְהָת לָשֵׂאת וגו' (במדבר ד, טו), אָמַר משֶׁה לִפְנֵי הָאֱלֹהִים, רִבּוֹנוֹ שֶׁל עוֹלָם דָּמָן שֶׁל בְּנֵי קְהָת אָסוּר וְדָמָן שֶׁל בְּנֵי אַהֲרֹן מֻתָּר. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לָאו, אֶלָּא אַהֲרֹן קֹדֶשׁ קָדָשִׁים, שֶׁנֶּאֱמַר (דברי הימים א כג, יג): וַיִּבָּדֵל אַהֲרֹן לְהַקְדִּישׁוֹ קֹדֶשׁ קָדָשִׁים, וְאָרוֹן קֹדֶשׁ קָדָשִׁים, וְאֵן קֹדֶשׁ קָדָשִׁים מַזִּיק לְקֹדֶשׁ קָדָשִׁים. אֲבָל בְּנֵי קְהָת אֵינָם קֹדֶשׁ קָדָשִׁים, וְאָרוֹן וְכָל כֵּלִים הַנְּתוּנִים בִּפְנִים קֹדֶשׁ קָדָשִׁים וְהֵם מַזִּיקִים לָהֶם, לְכָךְ יִתְּנוּ בְּנֵי אַהֲרֹן דַּעְתָּן שֶׁלֹא יָמוּתוּ בְּנֵי קְהָת. (במדבר ד, טו): אֵלֶּה מַשָֹּׂא בְנֵי קְהָת בְּאֹהֶל מוֹעֵד, אֵלֶּה בְמַשָֹּׂא וְאֵין שְׁאָר כֵּלִים בְּמַשָֹּׂא אֶלָּא בַּעֲגָלוֹת, וְכֵן הוּא אוֹמֵר (במדבר ז, ט): וְלִבְנֵי קְהָת לֹא נָתָן כִּי עֲבֹדַת הַקֹּדֶשׁ וגו'. “Thereafter, the sons of Kehat shall come to bear…” – Moses said before God: Is the blood of the sons of Kehat safeguarded and the blood of the sons of Aaron unprotected? The Holy One blessed be He said to him: No; rather, Aaron is of the most sacred order, as it is stated: “Aaron was set apart to sanctify him as of the most sacred order” (I Chronicles 23:13), and the Ark is of the most sacred order. The most sacred order does not harm the most sacred order. However, the sons of Kehat are not of the most sacred order, but the Ark and all the vessels situated within are of the most sacred order, and they harm them. Therefore, the sons of Aaron must direct their attention so that the sons of Kehat will not die.
“These are the burden of the sons of Kehat in the Tent of Meeting” – these are borne, but the rest of the vessels are not borne, but rather are in wagons. Likewise it says: “But to the sons of Kehat he did not give, [because the sacred service is upon them; they shall bear on the shoulder]” (Numbers 7:9).
וּפְקֻדַּת אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן וגו' (במדבר ד, טז), הֲדָא הוּא דִּכְתִיב (משלי כה, ו): אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ וּבִמְקוֹם גְּדֹלִים אַל תַּעֲמֹד, אִם לִפְנֵי מֶלֶךְ בָּשָׂר וָדָם צָרִיךְ אָדָם לִנְהֹג שִׁפְלוּת בְּעַצְמוֹ, קַל וָחֹמֶר לִפְנֵי הַמָּקוֹם, וּתְנֵינַן (משנה אבות ה-כ): הֱוֵי עַז כַּנָּמֵר וְקַל כַּנֶּשֶׁר וְרָץ כַּצְּבִי וְגִבּוֹר כָּאֲרִי לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמַיִם, לְלַמֶּדְךָ שֶׁאֵין גַּאֲוָה לִפְנֵי הַמָּקוֹם. אֵלִיָּהוּ אוֹמֵר (תנא דבי אליהו רבה יג): כָּל הַמַּרְבֶּה כְּבוֹד שָׁמַיִם וּמְמַעֵט כְּבוֹד עַצְמוֹ, כְּבוֹד שָׁמַיִם מִתְרַבֶּה וּכְבוֹדוֹ מִתְרַבֶּה, וְכָל הַמְמַעֵט כְּבוֹד שָׁמַיִם וּמַרְבֶּה כְּבוֹד עַצְמוֹ, כְּבוֹד שָׁמַיִם בִּמְקוֹמוֹ וּכְבוֹדוֹ מִתְמָעֵט. מַעֲשֶׂה בְּאִישׁ אֶחָד שֶׁהָיָה עוֹמֵד בְּבֵית הַכְּנֶסֶת וּבְנוֹ עוֹמֵד כְּנֶגְדוֹ, וְכָל הָעָם עוֹנִים אַחַר הָעוֹבֵר לִפְנֵי הַתֵּבָה הַלְלוּיָה, וּבְנוֹ עוֹנֶה דְּבָרִים שֶׁל תִּפְלוּת, אָמְרוּ לוֹ רְאֵה בִּנְךָ שֶׁהוּא עוֹנֶה דְּבָרִים שֶׁל תִּפְלוּת, אָמַר לָהֶם וּמָה אֶעֱשֶׂה לוֹ תִּינוֹק הוּא, יְשַׂחֵק. שׁוּב לְמָחָר עָשָׂה כְּאוֹתוֹ עִנְיָן וְכָל הָעָם עוֹנִין אַחַר הָעוֹבֵר לִפְנֵי הַתֵּבָה אָמֵן הַלְלוּיָה, וּבְנוֹ עוֹנֶה דְּבָרִים שֶׁל תִּפְלוּת, אָמְרוּ לוֹ רְאֵה בִּנְךָ שֶׁהוּא עוֹנֶה דְּבָרִים שֶׁל תִּפְלוּת, אָמַר לָהֶם וּמָה אֶעֱשֶׂה לוֹ תִּינוֹק הוּא, יְשַׂחֵק. כָּל אוֹתָן שְׁמוֹנַת יְמֵי הֶחָג עָנָה בְּנוֹ דְּבָרִים שֶׁל תִּפְלוּת, וְלֹא אָמַר לוֹ כָּל דָּבָר, וְלֹא יָצָאת אוֹתָהּ הַשָּׁנָה וְלֹא שָׁנְתָה וְלֹא שִׁלְשָׁה עַד שֶׁמֵּת אוֹתוֹ הָאִישׁ וּמֵתָה אִשְׁתּוֹ וּמֵת בְּנוֹ וּבֶן בְּנוֹ וְיָצְאוּ חֲמֵשׁ עֶשְׂרֵה נְפָשׁוֹת מִתּוֹךְ בֵּיתוֹ, וְלֹא נִשְׁתַּיֵּר לוֹ אֶלָּא זוּג אֶחָד שֶׁל בְּנֵי אָדָם, אֶחָד חִגֵּר וְסוּמָא וְאֶחָד שׁוֹטֶה וְרָשָׁע. שׁוּב מַעֲשֶׂה בְּאָדָם אֶחָד, שֶׁהָיָה מִתְחָרֵט שֶׁלֹא קָרָא וְלֹא שָׁנָה, פַּעַם אַחַת הָיָה עוֹמֵד בְּבֵית הַכְּנֶסֶת, כֵּיוָן שֶׁהִגִּיעַ הָעוֹבֵר לִפְנֵי הַתֵּבָה לִקְדֻשַּׁת הַשֵּׁם הִגְבִּיהַּ אֶת קוֹלוֹ וְאָמַר (ישעיהו ו, ג): קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה' צְבָאוֹת, אָמְרוּ לוֹ מָה רָאִיתָ שֶׁהִגְבַּהְתָּ קוֹלְךָ, אָמַר לָהֶם לֹא זָכִיתִי לֹא לְמִקְרָא וְלֹא לְמִשְׁנָה וְעַכְשָׁו שֶׁנִּתְּנָה לִי רְשׁוּת לֹא אַגְבִּיהַּ אֶת קוֹלִי וְתָשׁוּב נַפְשִׁי עָלַי, וְלֹא יָצָאת אוֹתָהּ הַשָּׁנָה וְלֹא שָׁנְתָה וְלֹא שִׁלְשָׁה עַד שֶׁעָלָה אוֹתוֹ הָאִישׁ מִבָּבֶל לְאֶרֶץ יִשְׂרָאֵל, וַעֲשָׂאוּהוּ שַׂר הַחַיִל שֶׁל קֵיסָר וּמִנּוּהוּ רֹאשׁ עַל כָּל בִּירָנִיּוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל, וְנָתְנוּ לוֹ מָקוֹם וּבָנָה עִיר וְיָשַׁב שָׁם, וְקָרְאוּ לוֹ קִילוֹנַי, לוֹ וּלְבָנָיו וְלִבְנֵי בָנָיו עַד סוֹף כָּל הַדּוֹרוֹת, מִכָּאן אַתָּה לָמֵד שֶׁלֹא יִנְהַג אָדָם גַּאֲוָה לִפְנֵי הַמָּקוֹם שֶׁכָּל הַמִּתְגָּאֶה לְפָנָיו מִתְבַּזֶּה, וְכֵן הוּא אוֹמֵר (שמואל א ב, ל): כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלוּ. וְכֵן אַתָּה מוֹצֵא בְּדָוִד מֶלֶךְ יִשְׂרָאֵל שֶׁלֹא נָהַג עַצְמוֹ בְּגַאֲוָה לִפְנֵי הַמָּקוֹם, אֶלָּא בִּזָּה עַצְמוֹ לְפָנָיו כְּהֶדְיוֹט לְהַרְבּוֹת כְּבוֹדוֹ שֶׁל מָקוֹם, אֵימָתַי בְּשָׁעָה שֶׁהֶעֱלָה הָאָרוֹן מִבֵּית אֲבִינָדָב אֲשֶׁר בַּגִּבְעָה לַהֲבִיאוֹ לִירוּשָׁלַיִם, הֲדָא הוּא דִכְתִיב (שמואל ב ו, א): וַיֹּסֶף עוֹד דָּוִד אֶת כָּל בָּחוּר בְּיִשְׂרָאֵל שְׁלשִׁים אָלֶף, אָמַר דָּוִד אֵינִי מַעֲלֶה אֶת הָאָרוֹן בַּחֲשַׁאי, מִיָּד נִתְיָעֵץ עִם שָׂרֵי הָאֲלָפִים וְהַמֵּאוֹת שֶׁיִּשְׁלְחוּ בְּכָל אֶרֶץ יִשְׂרָאֵל שֶׁיִּתְקַבְּצוּ אֲלֵיהֶם וְיֵלְכוּ לְהַעֲלוֹת הָאָרוֹן, שֶׁנֶּאֱמַר (דברי הימים א יג, א): וַיִּוָּעֵץ דָּוִיד עִם שָׂרֵי הָאֲלָפִים וְהַמֵּאוֹת לְכָל נָגִיד, (דברי הימים א יג, ב ג): וַיֹּאמֶר דָּוִיד לְכֹל קְהַל יִשְׂרָאֵל אִם עֲלֵיכֶם טוֹב וּמִן ה' אֱלֹהֵינוּ וגו' וְיִקָּבְצוּ אֵלֵינוּ, וְנָסֵבָּה אֶת אֲרוֹן אֱלֹהֵינוּ אֵלֵינוּ וגו', מִיָּד אָמְרוּ לוֹ כֻּלָּם עֲשֵׂה כְּמוֹ שֶׁאַתָּה חָפֵץ, שֶׁנֶּאֱמַר (דברי הימים א יג, ד): וַיֹּאמְרוּ כָל הַקָּהָל לַעֲשׂוֹת כֵּן כִּי יָשַׁר הַדָּבָר בְּעֵינֵי כָל הָעָם, מִיָּד שָׁלַח וְקִבֵּץ כָּל יִשְׂרָאֵל שֶׁבְּכָל אֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברי הימים א יג, ה): וַיַּקְהֵל דָּוִיד אֶת כָּל יִשְׂרָאֵל מִן שִׁיחוֹר מִצְרַיִם וְעַד לְבוֹא חֲמָת לְהָבִיא אֶת אֲרוֹן הָאֱלֹהִים מִקִּרְיַת יְעָרִים. כַּמָּה זְקֵנִים מִנָּה דָּוִד שָׁם, אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא תִּשְׁעִים אֶלֶף זְקֵנִים מִנָּה דָּוִד בְּיוֹם אֶחָד וְלֹא מִנָּה אֶת אֲחִיתֹפֶל עִמָּהֶם וְקִדְּשָׁן שֶׁיִּהְיוּ עוֹשִׂין דְּרָגוֹן לְפָנָיו, הֲדָא הוּא דִכְתִיב: וַיֹּסֶף עוֹד דָּוִד אֶת כָּל בָּחוּר בְּיִשְׂרָאֵל שְׁלשִׁים אָלֶף, וַיּוֹסֶף תְּלָתִין אַלְפִין, עוֹד שְׁלשִׁים אָלֶף. וּפְשׁוּטֵיהּ דִּקְרָיָה שְׁלשִׁים אַלְפִין, הֲרֵי תִּשְׁעִים אַלְפִין, מִיָּד הָלְכוּ לַגִּבְעָה לְהַעֲלוֹת מִשָּׁם הָאָרוֹן, שֶׁנֶּאֱמַר (שמואל ב ג, ב): וַיָּקָם וַיֵּלֶךְ דָּוִד וְכָל הָעָם אֲשֶׁר אִתּוֹ מִבַּעֲלֵי יְהוּדָה וגו', וְכָתוּב אֶחָד אוֹמֵר (דברי הימים א יג, ו ז): וַיַּעַל דָּוִיד וְכָל יִשְׂרָאֵל בַּעֲלָתָה אֶל קִרְיַת יְעָרִים אֲשֶׁר לִיהוּדָה לְהַעֲלוֹת מִשָּׁם אֵת אֲרוֹן הָאֱלֹהִים ה' יוֹשֵׁב הַכְּרוּבִים אֲשֶׁר נִקְרָא שֵׁם וגו'. וְכָתוּב אֶחָד אוֹמֵר: וַיָּקָם וַיֵּלֶךְ דָּוִד וְכָל הָעָם אֲשֶׁר אִתּוֹ מִבַּעֲלֵי יְהוּדָה וגו', כֵּיצַד יִתְקַיְימוּ שְׁנֵי כְּתוּבִים הַלָּלוּ, כָּל יִשְׂרָאֵל הָלְכוּ לְבַעֲלָתָה שֶׁהִיא קִרְיַת יְעָרִים וְהִמְתִּינוּ שָׁם עַל הָאָרוֹן עַד שֶׁיְבִיאוּהוּ מִן הַגִּבְעָה, אֲבָל דָּוִד וְהַזְּקֵנִים קָמוּ מִבַּעֲלֵי יְהוּדָה הִיא בַּעֲלָתָה הִיא קִרְיַת יְעָרִים וְהָלְכוּ נֶגֶד הָאָרוֹן לַגִּבְעָה לַהֲבִיאוֹ מִן הַגִּבְעָה לְקִרְיַת יְעָרִים הִיא בַּעֲלָתָה, וּמִבַּעֲלָתָה יַעֲלוּהוּ כָּל יִשְׂרָאֵל עִמּוֹ עַד יְרוּשָׁלַיִם. וְיֵשׁ אוֹמְרִים בַּתְּחִלָּה נִמְלְכוּ שֶׁלֹא יֵלְכוּ אֶלָּא עַד בַּעֲלָתָה, וְיִשְׁלַח מִשָּׁם עַד בֵּית אֲבִינָדָב אֲשֶׁר בַּגִּבְעָה לְהַעֲלוֹת מִשָּׁם אֲרוֹן הָאֱלֹהִים עַד קִרְיַת יְעָרִים, וּמִשָּׁם יַעֲלוּ כֻּלָּם עִמּוֹ לִירוּשָׁלַיִם, כֵּיוָן שֶׁהָיָה שָׁם אָמַר לָהֶם אֵין כְּבוֹדוֹ שֶׁל אָרוֹן שֶׁיָּבוֹא בִּיחִידִים אֶלָּא נֵלֵךְ כֻּלָּנוּ לְשָׁם, לְכָךְ כְּתִיב: וַיָּקָם וַיֵּלֶךְ דָּוִד וְכָל הָעָם וגו', לָמָּה לֹא הָלַךְ בַּתְּחִלָּה אֶלָּא בַּעֲלָתָה שֶׁהִיא קִרְיַת יְעָרִים, לְפִי שֶׁהַגִּבְעָה וְקִרְיַת יְעָרִים בְּבַת אַחַת הָיוּ יוֹשְׁבִים, שֶׁשָּׁם הָיוּ יוֹשְׁבִין הַגִּבְעוֹנִים, שֶׁנֶּאֱמַר (יהושע ט, יז): וַיִּסְעוּ בְנֵי יִשְׂרָאֵל וַיָּבֹאוּ אֶל עָרֵיהֶם בַּיּוֹם הַשְּׁלִישִׁי וְעָרֵיהֶם גִּבְעוֹן וְהַכְּפִירָה וּבְאֵרוֹת וְקִרְיַת יְעָרִים, וְנָפְלָה קִרְיַת יְעָרִים בְּחֵלֶק יְהוּדָה, שֶׁכֵּן הוּא מוֹנָהּ בְּחֵלֶק נַחֲלָתוֹ (יהושע טו, ס): קִרְיַת בַּעַל הִיא קִרְיַת יְעָרִים, וְהִיא הָיְתָה גְּבוּל בֵּין יְהוּדָה וּבִנְיָמִין, שֶׁכֵּן הוּא אוֹמֵר בִּגְבוּל אֶרֶץ בִּנְיָמִין (יהושע יח, יד): וְהָיוּ תֹצְאֹתָיו אֶל קִרְיַת בַּעַל הִיא קִרְיַת יְעָרִים עִיר בְּנֵי יְהוּדָה וגו', אֲבָל הַגִּבְעָה שֶׁשָּׁם הָיָה הָאָרוֹן הָיָה בִּגְבוּל בִּנְיָמִין, שֶׁכֵּן כְּתִיב בְּעָרֵי בִּנְיָמִין (יהושע יח, כה כו): גִּבְעוֹן וְהָרָמָּה וּבְאֵרוֹת, וְהַמִּצְפֶּה וְהַכְּפִירָה וְהַמֹּצָה, וּלְכָךְ בָּאוּ בַּתְּחִלָּה עַד קִרְיַת יְעָרִים שֶׁהִיא גְּבוּל בֵּין יְהוּדָה לְבִנְיָמִין, וְאַחַר הָלְכוּ לְגִבְעוֹן (שמואל ב ו, ב): אֲשֶׁר נִקְרָא שֵׁם שֵׁם ה' צְבָאוֹת, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מְלַמֵּד שֶׁהַשֵּׁם וְכָל כִּנּוּיָו מֻנָּחִין בָּאָרוֹן. רַב הוּנָא אָמַר מְלַמֵּד שֶׁהַלּוּחוֹת וְשִׁבְרֵי לוּחוֹת מֻנָּחִין בָּאָרוֹן. (שמואל ב ו, ג): וַיַּרְכִּבוּ אֶת אֲרוֹן הָאֱלֹהִים וגו' לֹא נָשְׂאוּ כַּתּוֹרָה, שֶׁהֲרֵי כְּתִיב (במדבר ז, ט): וְלִבְנֵי קְהָת לֹא נָתָן וגו', מִפְּנֵי מָה נֶעֱנַשׁ שֶׁנִּתְעַלֵּם הַמִּקְרָא מֵעֵינָיו, מִפְּנֵי שֶׁקָּרָא לְדִבְרֵי תוֹרָה זְמִירוֹת, שֶׁנֶּאֱמַר (תהלים קיט, נד): זְמִרוֹת הָיוּ לִי חֻקֶּיךָ וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא דִּבְרֵי תוֹרָה שֶׁכָּתוּב בָּהֶן (משלי כג, ה): הֲתָעִיף עֵינֶיךָ בּוֹ וְאֵינֶנּוּ, אַתָּה קוֹרֵא אוֹתָן זְמִירוֹת, הֲרֵי אֲנִי מַכְשִׁילְךָ בְּדָבָר שֶׁאֲפִלּוּ תִּינוֹקוֹת שֶׁל בֵּית רַבָּן יוֹדְעִין אוֹתָן, וְלִבְנֵי קְהָת לֹא נָתָן וגו' וְאִיהוּ אַתְיֵיהּ בַּעֲגָלָה. וְהָיָה אֲרוֹנָא טָעֵין כַּהֲנַיָא לְרוּמָא וְטָרֵיף לוֹן לְאַרְעָא, טָעֵין כַּהֲנַיָא לְרוּמָא וְטָרֵיף לוֹן לְאַרְעָא. שְׁלַח דָּוִד וְאַיְיתֵי לַאֲחִיתֹפֶל אֲמַר לֵיהּ לֵית אַתְּ אָמַר לִי מַה נַּעֲבֵד לְדֵין אֲרוֹנָא דְּהוּא טָעֵין כַּהֲנַיָא לְרוּמָא וְטָרֵיף לוֹן לְאַרְעָא וְטָעֵין כַּהֲנַיָא לְרוּמָא וְטָרֵיף לוֹן לְאַרְעָא. אֲמַר לֵיהּ שְׁלַח שְׁאֵיל לְאִינוּן חַכִּימַיָא דְּמַנִּיתָה. אֲמַר דָּוִד מַאן דְּיָדַע לִמְקִמְתֵיהּ וְלָא קָם לֵיהּ יְהֵא סוֹפָא מִתְחַנְקָא. אָמַר לוֹ דְּבַח קוֹמֵי וְהוּא קָאֵים. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַאֲחִיתֹפֶל מִלָּה דְּמֵינוֹקַיָא אָמְרִין בִּכְנִשְׁתָּא בְּכָל יוֹם לָא אֲמַרְתְּ לֵיהּ, וְלִבְנֵי קְהָת לֹא נָתָן וגו', וְדָא רַבְּתָא אֲמַרְתְּ לֵיהּ דְּבַח קוֹמֵי וְקָאֵים, וּלְכָךְ הָיָה זוֹבֵחַ כְּשֶׁהֶעֱלָהוּ בַּשְּׁנִיָה שֶׁלֹא יָבוֹא לִידֵי כָךְ, שֶׁנֶּאֱמַר (שמואל ב ו, יג): וַיְהִי כִּי צָעֲדוּ וגו', וַיְהִי עֻזָּא וְאַחְיוֹ נוֹהֲגִין אֶת הָעֲגָלָה, שֶׁנֶּאֱמַר (שמואל ב ו, ג): וַיִּשָֹּׂאֻהוּ מִבֵּית אֲבִינָדָב וגו', עֻזָּא מֵאַחֲרָיו וְאַחְיוֹ לְפָנָיו, (שמואל ב ו, ד): וַיִּשָֹּׂאֻהוּ מִבֵּית אֲבִינָדָב אֲשֶׁר בַּגִּבְעָה וגו', מַהוּ שֶׁאָמַר הַכָּתוּב: וַיִּשָֹּׂאֻהוּ מִבֵּית אֲבִינָדָב וגו', מַה נָּשְׂאוּ עִמּוֹ, אַרְגָּז שֶׁשִּׁגְרוּ פְּלִשְׁתִּים דּוֹרוֹן לֵאלֹהֵי יִשְׂרָאֵל שֶׁעָלָיו סֵפֶר תּוֹרָה מֻנָּח, כְּהַהִיא דִּתְנֵינָן (ירושלמי שקלים א-א): אָרוֹן שֶׁעָשָׂה משֶׁה (שמות כה, י): אַמָּתַיִם וָחֵצִי אָרְכּוֹ וְאַמָּה וָחֵצִי רָחְבּוֹ וְאַמָּה וָחֵצִי קוֹמָתוֹ, בְּאַמָּה בַּת שִׁשָּׁה טְפָחִים. וְהַלּוּחוֹת אָרְכָּן שִׁשָּׁה, וְרָחְבָּן שִׁשָּׁה, וְעָבְיָן שְׁלשָׁה, מֻנָּחוֹת לְאָרְכּוֹ שֶׁל אָרוֹן, וְכַמָּה לוּחוֹת אוֹכְלוֹת, שְׁנֵים עָשָׂר טְפָחִים. וְנִשְׁתַּיְירוּ שָׁם שְׁלשָׁה טְפָחִים, צֵא מֵהֶם טֶפַח, חֶצְיוֹ לְכֹתֶל זֶה וְחֶצְיוֹ לְכֹתֶל זֶה, נִשְׁתַּיְּרוּ שָׁם שְׁנֵי טְפָחִים שֶׁבָּהֶם סֵפֶר תּוֹרָה מֻנָּח, שֶׁנֶּאֱמַר (מלכים א ח, ט): אֵין בָּאָרוֹן רַק שְׁנֵי לֻחוֹת וגו', אֵין רַק, אֵין מִעוּט אַחַר מִעוּט אֶלָּא לְרַבּוֹת, סֵפֶר תּוֹרָה שֶׁמֻּנָּח בָּאָרוֹן. פִּרְנַסְתָּ אָרוֹן לְאָרְכּוֹ בּוֹא וּפַרְנֵס אָרוֹן לְרָחְבּוֹ, כַּמָּה לוּחוֹת אוֹכְלוֹת בָּאָרוֹן שִׁשָּׁה טְפָחִים, נִשְׁתַּיְּרוּ שָׁם שְׁלשָׁה טְפָחִים, צֵא מֵהֶן טֶפַח חֶצְיוֹ לְכֹתֶל זֶה וְחֶצְיוֹ לְכֹתֶל זֶה, נִשְׁתַּיְּרוּ שָׁם שְׁנֵי טְפָחִים שֶׁלֹא יְהֵא סֵפֶר תּוֹרָה נִכְנָס וְיוֹצֵא בְּדֹחַק, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר בְּאַמָּה בַּת חֲמִשָּׁה טְפָחִים, וְהַלּוּחוֹת אָרְכָּן שִׁשָּׁה וְרָחְבָּן שִׁשָּׁה וְעָבְיָן שְׁלשָׁה, וּמֻנָּחוֹת לְאָרְכּוֹ שֶׁל אָרוֹן, כַּמָּה לוּחוֹת אוֹכְלוֹת בָּאָרוֹן שְׁנֵים עָשָׂר טְפָחִים, נִשְׁתַּיֵּר שָׁם חֲצִי טֶפַח, אֶצְבַּע וּמֶחֱצָה לְכֹתֶל זֶה וְאֶצְבַּע וּמֶחֱצָה לְכֹתֶל זֶה. פִּרְנַסְתָּ אָרוֹן לְאָרְכּוֹ צֵא וּפַרְנֵס אָרוֹן לְרָחְבּוֹ, כַּמָּה לוּחוֹת אוֹכְלוֹת בָּאָרוֹן שִׁשָּׁה טְפָחִים, נִשְׁתַּיְּרוּ שָׁם טֶפַח וּמֶחֱצָה, צֵא מֵהֶם חֲצִי טֶפַח אֶצְבַּע וּמֶחֱצָה לְכֹתֶל זֶה וְאֶצְבַּע וּמֶחֱצָה לְכֹתֶל זֶה, נִשְׁתַּיֵּר שָׁם טֶפַח שֶׁבּוֹ הָעַמּוּדִים עוֹמְדִין, שֶׁנֶּאֱמַר (שיר השירים ג, ט י): אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ וגו' עַמּוּדָיו עָשָׂה כֶסֶף וגו', וְאַרְגָּז שֶׁשִּׁגְּרוּ פְּלִשְׁתִּים דּוֹרוֹן לֵאלֹהֵי יִשְׂרָאֵל מֻנָּח בְּצִדּוֹ, שֶׁנֶּאֱמַר (שמואל א ו, ח): וְאֵת כְּלֵי הַזָּהָב אֲשֶׁר הֲשֵׁבֹתֶם לוֹ אָשָׁם תָּשִׂימוּ בָאַרְגַּז מִצִּדּוֹ וּשְׁלַחְתֶּם אֹתוֹ וְהָלָךְ, וְעָלָיו סֵפֶר תּוֹרָה מֻנָח, שֶׁנֶּאֱמַר (דברים לא, כו): לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה, בְּצִדּוֹ הָיָה מֻנָּח וְלֹא בְּתוֹכוֹ, וּמָה אֲנִי מְקַיֵּם אֵין בָּאָרוֹן רַק שְׁנֵי לֻחוֹת, לְרַבּוֹת שִׁבְרֵי לוּחוֹת שֶׁמֻּנָּחִין בָּאָרוֹן, לְפִי שֶׁהַלּוּחוֹת הַשְּׁלֵמוֹת וְלוּחוֹת הַשְּׁבוּרוֹת עַל צִדֵּיהֶן הָיוּ מֻנָּחוֹת בָּאָרוֹן, לְפִי שֶׁלֹא הָיוּ עָבוֹת אֶלָּא שְׁלשָׁה טְפָחִים, אֲבָל קֹדֶם שֶׁהָיָה הָאַרְגָּז דַּף אֶחָד הָיָה יוֹצֵא מִן הָאָרוֹן וְעָלָיו הָיָה סֵפֶר תּוֹרָה מֻנָּח, לְכָךְ כְּתִיב: וַיִּשָֹּׂאֻהוּ מִבֵּית אֲבִינָדָב, זֶה הָיָה הָאַרְגָּז שֶׁעָלָיו סֵפֶר תּוֹרָה מֻנָּח וְהָיָה עוֹמֵד מִצַד אֲרוֹן בְּרִית ה'. (שמואל ב ו, ד): וְאַחְיוֹ הֹלֵךְ לִפְנֵי הָאָרוֹן, מִכָּאן אָמְרוּ אַחְיוֹ הוֹלֵךְ לְפָנָיו, כֵּיוָן שֶׁהֶעֱלוּ אוֹתוֹ הָיוּ תִּשְׁעִים אֶלֶף זְקֵנִים מְהַלְּכִין לְפָנָיו וְהַכֹּהֲנִים טוֹעֲנִין בּוֹ וְהַלְוִיִּם מְנַגְנִין וְכָל יִשְׂרָאֵל מְשַׂחֲקִין, מִי שֶׁיֵּשׁ בְּיָדוֹ לוּלָב, מִי שֶׁיֵּשׁ בְּיָדוֹ תֹּף וּכְלֵי שִׁיר, הֲדָא הוּא דִכְתִיב (שמואל ב ו, ה): וְדָוִד וְכָל בֵּית יִשְׂרָאֵל מְשַׂחֲקִים לִפְנֵי ה' וגו', זֶה לוּלָב שֶׁאָדָם מְנַעֲנֵעַ בּוֹ. (שמואל ב ו, ו): וַיָּבֹאוּ עַד גֹּרֶן נָכוֹן, כְּתִיב (דברי הימים א יג, ט): כִּידֹן, וּכְתִיב: נָכוֹן, אָמַר רַבִּי יוֹחָנָן (גמרא סוטה לה-ב): בַּתְּחִלָּה כִּידֹן, וּלְבַסּוֹף נָכוֹן. (שמואל ב ו, ז): וַיִּשְׁלַח עֻזָּה אֶל אֲרוֹן הָאֱלֹהִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָאָרוֹן נוֹשְׂאָיו נָשָׂא עַצְמוֹ לֹא כָּל שֶׁכֵּן, דִּכְתִיב (יהושע ד, יא): וַיְהִי כַּאֲשֶׁר תַּם כָּל הָעָם לַעֲבוֹר וַיַּעֲבֹר אֲרוֹן ה' וְהַכֹּהֲנִים לִפְנֵי הָעָם, נָשָׂא אָרוֹן נוֹשְׂאָיו וְעָבַר. (שמואל ב ו, ז): כִּי שָׁמְטוּ הַבָּקָר, לָמָּה שָׁמְטוּ, שֶׁהָיוּ מוֹלִיכִין אוֹתוֹ שֶׁלֹא כַתּוֹרָה, שֶׁהֵן הָיוּ צְרִיכִים לְהוֹלִיכוֹ בַּכָּתֵף וּטְעָנוּהוּ בַּעֲגָלָה וְהָלַךְ לוֹ לְעַצְמוֹ, (שמואל ב ו, ז): וַיִּחַר אַף ה' בְּעֻזָּה וַיַּכֵּהוּ שָׁם הָאֱלֹהִים עַל הַשַּׁל, מַהוּ עַל הַשַּׁל, רַבִּי יוֹחָנָן וְרַבִּי אֶלְעָזָר, חַד אָמַר עַל עִסְקֵי שָׁלוּ, וְחַד אָמַר שֶׁעָשָׂה צְרָכָיו בְּפָנָיו. (שמואל ב ו, ז): וַיָּמָת שָׁם עִם אֲרוֹן הָאֱלֹהִים, אָמַר רַבִּי יוֹחָנָן עֻזָּא בָּא לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: עִם אֲרוֹן הָאֱלֹהִים, מַה אָרוֹן קַיָּם לָעוֹלָם הַבָּא אַף עֻזָּא בָּא לָעוֹלָם הַבָּא. (שמואל ב ו, ח): וַיִּחַר לְדָוִד עַל אֲשֶׁר פָּרַץ ה' וגו', מַהוּ וַיִּחַר, אָמַר רַבִּי אֶלְעָזָר שֶׁנִּשְׁתַּנּוּ פָּנָיו כַּחֲרָרָה, מַה טַּעַם, דְּלָא כְתִיב בֵּיהּ אַף. מִיָּד נִתְיָרֵא דָּוִד לַהֲבִיאוֹ אֶצְלוֹ, שֶׁנֶּאֱמַר (שמואל ב ו, ט): וַיִּרָא דָוִד אֶת ה' בַּיּוֹם הַהוּא וַיֹּאמֶר אֵיךְ יָבוֹא אֵלַי אֲרוֹן ה'. מֶה עָשָׂה דָוִד הִטָּהוּ בֵּית עוֹבֵד אֱדוֹם לַעֲמֹד שָׁם, שֶׁנֶּאֱמַר (שמואל ב ו, י): וְלֹא אָבָה דָּוִד לְהָסִיר אֵלָיו אֶת אֲרוֹן ה' וגו' וַיַּטֵּהוּ דָוִד בֵּית עֹבֵד אֱדֹם הַגִּתִּי. לֵוִי הָיָה עוֹבֵד אֱדוֹם הַגִּתִּי, שֶׁכֵּן מְיַחֲסוֹ עִם הַלְוִיִּם, וְעוֹבֵד אֱדוֹם וְאֶחָיו שִׁשִּׁים וּשְׁנַיִם. וְלָמָּה נִקְרָא שְׁמוֹ עֹבֵד, עַל יְדֵי שֶׁעָבַד לִפְנֵי ה' כָּרָאוּי. אֱדֹם, שֶׁהֶאְדִּים פְּנֵי דָוִד, הוּא הָיָה מִתְיָרֵא מִפְּנֵי הָאָרוֹן שֶׁלֹא יְמִיתֶנוּ, וְהוּא עוֹבֵד לְפָנָיו וּבֵרְכוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. הַגִּתִּי, שֶׁהָיָה מִגַּת. כְּשֶׁחָזַר דָּוִד לִירוּשָׁלַיִם בָּא אֲחִיתֹפֶל וְאָמַר לוֹ: דָּוִד, לֹא הָיָה לְךָ לִלְמֹד מִפָּסוּק קָטָן שֶׁהַתִּינוֹקוֹת קוֹרְאִין (במדבר ז, ט): וְלִבְנֵי קְהָת לֹא נָתָן וגו', הַלְוִיִּם נוֹשְׂאִים אֶת הָאָרוֹן וְאֵין הַכֹּהֲנִים נוֹשְׂאִים אֶת הָאָרוֹן. בַּכָּתֵף הֵם נוֹשְׂאִים אֶת הָאָרוֹן וְלֹא עַל עֲגָלָה. וּמִנַּיִן שֶׁכֵּן הוּא, שֶׁכֵּן אַתְּ מוֹצֵא כְּשֶׁהֶעֱלָהוּ בַּשְּׁנִיָה לֹא הָיָה שָׁם כֹּהֵן וְלֹא עֲגָלָה, שֶׁנֶּאֱמַר (דברי הימים א טו, ב): אָז אָמַר דָּוִיד לֹא לָשֵׂאת אֶת אֲרוֹן הָאֱלֹהִים כִּי אִם הַלְוִיִּם, וּכְתִיב (דברי הימים א טו, טו): וַיִּשְֹּׂאוּ בְנֵי הַלְוִיִּם אֵת אֲרוֹן הָאֱלֹהִים. (שמואל ב ו, יא): וַיֵּשֶׁב אֲרוֹן ה' בֵּית עֹבֵד אֱדֹם הַגִּתִּי, אָמְרוּ רַבּוֹתֵינוּ שְׁנֵי דְבָרִים הָיוּ קְדוֹשִׁים וּגְדוֹלִים, וְכִסְּבוּרִין בְּנֵי אָדָם שֶׁהֵם קָשִׁים, וּכְדֵי שֶׁלֹא לְהוֹצִיא לַעַז עֲלֵיהֶם כָּתַב בָּהֶן דָּבָר גָּדוֹל שֶׁל שֶׁבַח וּבְרָכָה, וְאֵלּוּ הֵן: קְטֹרֶת וְאָרוֹן. קְטֹרֶת שֶׁלֹא יֹאמַר אָדָם קָשֶׁה הוּא הַקְּטֹרֶת, עַל יָדוֹ מֵתוּ נָדָב וַאֲבִיהוּא, וְעַל יָדוֹ נִשְׂרְפוּ עֲדַת קֹרַח, וְעַל יָדוֹ נִצְטָרַע עֻזִּיָּהוּ, לְכָךְ כָּתַב הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלָה גְדוֹלָה בַּקְּטֹרֶת שֶׁנִּצְּלוּ יִשְׂרָאֵל עַל יָדוֹ, שֶׁנֶּאֱמַר (במדבר יז, יב יג): וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר משֶׁה וַיָּרָץ אֶל תּוֹךְ הַקָּהָל וגו'. אָרוֹן, שֶׁלֹא יֹאמַר אָדָם קָשֶׁה הוּא הָאָרוֹן, הוּא הִכָּה בַּפְּלִשְׁתִּים, הוּא הָרַג בְּאַנְשֵׁי בֵּית שֶׁמֶשׁ, הוא הָרַג לְעֻזָּא, לְכָךְ כָּתַב בּוֹ בְּרָכָה, שֶׁנֶּאֱמַר (שמואל ב ו, יא): וַיֵּשֶׁב אֲרוֹן ה' וגו', לְלַמֶּדְךָ שֶׁאֵין קְטֹרֶת וְאָרוֹן הוֹרְגִין אֶלָּא עֲוֹנוֹת הוֹרְגִין. בַּמֶּה בֵּרַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית עוֹבֵד אֱדוֹם, רַבִּי יוֹסֵי אוֹמֵר בְּבָנִים, הֲדָא הוּא דִכְתִיב (דברי הימים א כו, ד ה): וּלְעֹבֵד אֱדֹם בָּנִים שְׁמַעְיָה הַבְּכוֹר וגו' יוֹאָח הַשְּׁלִשִׁי וְשָׂכָר הָרְבִיעִי וּנְתַנְאֵל וגו' פְּעֻלְּתַי הַשְּׁמִינִי. בְּעוֹן קוֹמֵי רַבִּי יוֹחָנָן מַהוּ פְּעֻלְּתַי, אָמַר לָהֶם עַל שֶׁפָּעַל פְּעֻלָּה גְדוֹלָה בַּתּוֹרָה, מַה פְּעֻלָּה גְדוֹלָה פָּעַל שֶׁהָיָה מַדְלִיק לִפְנֵי הָאָרוֹן נֵר אֶחָד שַׁחֲרִית וְנֵר אֶחָד עַרְבִית. רַבִּי יוֹסֵי עֲבַד לָהּ אַפְטָרָה מַה אִם הָאָרוֹן שֶׁלֹא אָכַל וְשָׁתָה וְלֹא מִתְכַּבֵּד אֶלָּא בִּשְׁבִיל שְׁנֵי לוּחוֹת שֶׁהָיוּ בּוֹ זָכָה בֵּית עוֹבֵד אֱדוֹם שֶׁיִּתְבָּרֵךְ בִּזְכוּתוֹ, מִי שֶׁקִּבֵּל חֲכָמִים וְתַלְמִידִים בְּמַאֲכָל וּבְמִשְׁתֶּה וְעַל מִטּוֹת כְּבוּדוֹת, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיְשַׁלֵּם לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרוֹ. אָמְרוּ עַל עוֹבֵד אֱדוֹם שְׁמוֹנָה בָּנִים הָיוּ לוֹ וּשְׁמוֹנֶה כַּלּוֹת הָיוּ לוֹ וְכָל חֲדָא וַחֲדָא מִנְּהוֹן יָלְדָה תְּרֵין בְּיַרְחָא, הָא כֵיצַד, הָיְתָה טְמֵאָה שִׁבְעָה וּטְהוֹרָה שִׁבְעָה וְיוֹלֶדֶת, טְמֵאָה שִׁבְעָה וּטְהוֹרָה שִׁבְעָה וְיוֹלֶדֶת, שִׁית עֲשַׂר לְכָל יְרַח, לִתְלָתָא יַרְחִין הֲרֵי אַרְבְּעִין וּתְמַנְיָא. וּבְנֵי שְׁמַעְיָה שִׁשָּׁה, דִּכְתִיב (דברי הימים א כו, ו ז): וְלִשְׁמַעְיָה בְנוֹ נוֹלַד בָּנִים וגו' בְּנֵי שְׁמַעְיָה עָתְנִי וגו', הָא חַמְשִׁין וְאַרְבַּע, תְּמַנְיָא דִידֵיהּ, דִּכְתִיב: וּלְעֹבֵד אֱדֹם בָּנִים וגו' הָא שִׁתִּין וּתְרֵין, הֲדָא הוּא דִכְתִיב (דברי הימים א כו, ח): כָּל אֵלֶּה מִבְּנֵי עֹבֵד אֱדֹם הֵמָה וּבְנֵיהֶם וַאֲחֵיהֶם אִישׁ חַיִל בַּכֹּחַ לַעֲבֹדָה שִׁשִּׁים וּשְׁנַיִם לְעֹבֵד אֱדֹם, הֱוֵי (דברי הימים א כו, ה): כִּי בֵרְכוֹ אֱלֹהִים, לְכָךְ נֶאֱמַר (דברי הימים א יג, יד): וַיְבָרֶךְ ה' אֶת בֵּית עֹבֵד אֱדֹם וגו'. שָׁמַע דָּוִד לְסוֹף שְׁלשָׁה חֳדָשִׁים שֶׁבֵּרַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְעוֹבֵד אֱדוֹם וּלְבֵיתוֹ, קִבֵּץ זִקְנֵי יִשְׂרָאֵל וְהַשָֹּׂרִים וְשָׂרֵי הַכֹּהֲנִים וְהַלְוִיִּם לְהַעֲלוֹת אֶת הָאָרוֹן בְּשִׂמְחָה גְדוֹלָה, דִּכְתִיב (שמואל ב ו, יב): וַיֻּגַּד לַמֶּלֶךְ דָּוִד לֵאמֹר בֵּרַךְ ה' אֶת בֵּית עֹבֵד אֱדֹם וגו', וְכָתוּב אֶחָד אוֹמֵר (דברי הימים א טו, כה): וַיְהִי דָוִיד וְזִקְנֵי יִשְׂרָאֵל וגו', מִי הֶעֱלוּהוּ הַלְוִיִּם הֶעֱלוּהוּ, וְכֵיוָן שֶׁרָאָה דָוִד שֶׁהֶעֱלוּהוּ הַלְוִיִּם וְלֹא נִזּוֹקוּ, כְּמָה שֶׁאָמַר לֵיהּ אֲחִיתֹפֶל, הוֹסִיף עוֹד וְזָבַח לְפָנָיו כְּמוֹ שֶׁאָמַר אֲחִיתֹפֶל בָּרִאשׁוֹנָה, הֲדָא הוּא דִכְתִיב (דברי הימים א טו, כה): וַיְהִי בֶּעְזֹר הָאֱלֹהִים אֶת הַלְוִיִּם וגו', כָּתוּב אֶחָד אוֹמֵר: וַיִּזְבְּחוּ שִׁבְעָה פָּרִים וְשִׁבְעָה אֵילִים, וְכָתוּב אֶחָד אוֹמֵר (שמואל ב ז, יג): וַיְהִי כִּי צָעֲדוּ וגו' שִׁשָּׁה צְעָדִים וַיִּזְבַּח שׁוֹר וּמְרִיא. רַבִּי חֲנִינָא וְרַבִּי מָנָא (גמרא ירושלמי סנהדרין י-ב): חַד אֲמַר עַל כָּל צְעִידָה וּצְעִידָה שׁוֹר וּמְרִיא, וּבַסּוֹף שִׁבְעָה פָּרִים וְשִׁבְעָה אֵילִים, וְחַד אֲמַר עַל כָּל צְעִידָה וּצְעִידָה שִׁבְעָה פָּרִים וְשִׁבְעָה אֵילִים, וּבַסּוֹף שׁוֹר וּמְרִיא, רַבָּנָן אָמְרֵי מִקְרָא חַד פָּרֵשׁ לַחֲבֵרוֹ, עַל כָּל שִׁבְעָה פְּסִיעוֹת שִׁבְעָה פָּרִים וְשִׁבְעָה אֵילִים. רַב פָּפָּא בַּר שְׁמוּאֵל אָמַר (גמרא סוטה לה-ב): עַל כָּל פְּסִיעָה וּפְסִיעָה שׁוֹר וּמְרִיא, עַל כָּל שֵׁשׁ פְּסִיעוֹת שִׁבְעָה פָּרִים וְשִׁבְעָה אֵילִים. אָמַר לוֹ רַב חִסְדָּא אִם כֵּן מִלֵּאתָ אֶת כָּל אֶרֶץ יִשְׂרָאֵל בָּמוֹת, אֶלָּא עַל כָּל שֵׁשׁ פְּסִיעוֹת שׁוֹר וּמְרִיא, עַל כָּל שִׁשָּׁה סְדָרִים שֶׁל שֵׁשׁ שֵׁשׁ פְּסִיעוֹת שִׁבְעָה פָּרִים וְשִׁבְעָה אֵילִים. (שמואל ב ז, יד): וְדָוִד מְכַרְכֵּר בְּכָל עֹז לִפְנֵי ה' וגו'. בּוֹא וּרְאֵה, כַּמָּה בִּזָּה דָּוִד עַצְמוֹ לִכְבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הָיָה לוֹ לְדָוִד לִהְיוֹת מְהַלֵּךְ לְפָנָיו סְתָם כְּמֶלֶךְ לָבוּשׁ כְּלֵי מַלְכוּתוֹ, לָאו אֶלָּא לָבַשׁ כֵּלִים נָאִים לִכְבוֹד הָאָרוֹן, וּמְשַׂחֵק לְפָנָיו מַה שֶּׁאֶפְשָׁר לוֹמַר, שֶׁנֶּאֱמַר (דברי הימים א טו, כז): וְדָוִיד מְכֻרְבָּל בִּמְעִיל בּוּץ וְכָל הַלְוִיִּם הַנֹּשְׂאִים אֶת הָאָרוֹן וגו', וּכְתִיב: וְדָוִד מְכַרְכֵּר בְּכָל עֹז לִפְנֵי ה', מַהוּ בְּכָל עֹז, בְּכָל כֹּחוֹ, מַהוּ מְכַרְכֵּר, שֶׁהָיָה מַקִּישׁ יָדָיו זוֹ עַל זוֹ וְטוֹפֵחַ וְאוֹמֵר כִּירִי רָם, וְהָיוּ יִשְׂרָאֵל מְרִיעִים וְתוֹקְעִים בַּשּׁוֹפָרוֹת וּבַחֲצוֹצְרוֹת וְכָל כְּלֵי שִׁיר, שֶׁנֶּאֱמַר (שמואל ב ו, טו): וְכָל בֵּית יִשְׂרָאֵל מַעֲלִים אֶת אֲרוֹן ה' בִּתְרוּעָה וּבְקוֹל שׁוֹפָר, וְכָתוּב אֶחָד אוֹמֵר (דברי הימים א טו, כח): וְכָל יִשְׂרָאֵל מַעֲלִים אֶת אֲרוֹן בְּרִית ה' וגו', כֵּיוָן שֶׁבָּאוּ לִירוּשָׁלַיִם הָיוּ כָּל הַנָּשִׁים מְצִיצוֹת עַל דָּוִד מִן הַגַּגּוֹת וּמִן הַחַלּוֹנוֹת וְרָאוּ אוֹתוֹ מְרַקֵּד וּמְשַׂחֵק וְלֹא הָיָה אִכְפַּת לוֹ, הֲדָא הוּא דִכְתִיב (שמואל ב ו, טז): וְהָיָה אֲרוֹן ה' בָּא עִיר דָּוִד וגו', הֲרֵי לְךָ שֶׁאִשְׁתּוֹ נִשְׁקְפָה עָלָיו, וּמִנַּיִן שֶׁכָּל נְשֵׁי יְרוּשָׁלַיִם כֵּן, שֶׁכֵּן הִיא אוֹמֶרֶת לוֹ (שמואל ב ו, כ): מַה נִּכְבַּד הַיּוֹם מֶלֶךְ יִשְׂרָאֵל אֲשֶׁר נִגְלָה הַיּוֹם לְעֵינֵי אַמְהוֹת עֲבָדָיו. (שמואל ב ו, טז): וַתֵּרֶא אֶת הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר וגו', כֵּיוָן שֶׁרָאֲתָה אוֹתוֹ מֵשִׂים עַצְמוֹ כְּהֶדְיוֹט, נִתְבַּזָה בְּעֵינֶיהָ. מַהוּ מְפַזֵּז וּמְכַרְכֵּר, הָאֵיךְ הָיָה עוֹשֶׂה, אָמְרוּ רַבּוֹתֵינוּ הָיָה לָבוּשׁ בִּגְדֵי זָהָב סְנוּנִין דּוֹמִין לְפָז, וְהָיָה מַכֶּה בְּיָדָיו זוֹ עַל גַּב זוֹ וְטוֹפֵחַ, כֵּיוָן שֶׁהָיָה מְכַרְכֵּר כִּירִי רָם, הָיָה מְפַזֵּז, מַהוּ מְפַזֵּז, שֶׁהָיָה הַזָּהָב הַמְסֻנָּן שֶׁהָיָה עָלָיו קוֹלוֹ פּוֹזֵז, יָכוֹל לֹא הָיָה דָוִד עוֹשֶׂה יוֹתֵר מִזּוֹ, לָאו, אֶלָּא הוֹפֵךְ אַסְפֵּירָס וּמְשַׁוֵּיר לְפָנָיו, שֶׁכֵּן כְּתִיב בְּמָקוֹם אַחֵר (דברי הימים א טו, כט): וַתֵּרֶא אֶת הַמֶּלֶךְ דָּוִיד מְרַקֵּד וּמְשַׂחֵק וגו', וְהָיוּ כָּל הַנָּשִׁים מְצִיצוֹת עָלָיו מִן הַגַּגּוֹת וּמִן הַחַלּוֹנוֹת וְלֹא אִכְפַּת לוֹ, וּמֵהֵיכָן אַתְּ לָמֵד שֶׁהָיָה דָוִד הוֹפֵךְ אַסְפִּירָס וּמְשַׁוֵּיר, שֶׁכֵּן אַתְּ מוֹצֵא כֵּיוָן שֶׁהִכְנִיסוּהוּ לְעִיר דָּוִד הִצִּיגוּהוּ בַּמָּקוֹם אֲשֶׁר הֵכִין לוֹ דָּוִד וְהֶעֱלָה עוֹלוֹת לְפָנָיו הוּא וְיִשְׂרָאֵל, שֶׁכֵּן כְּתִיב (שמואל ב ו, יז): וַיָּבִאוּ אֶת אֲרוֹן ה' וַיַּצִּגוּ אֹתוֹ וגו'. תַּמָן כְּתִיב (דברי הימים א טז, א): וַיַּקְרִיבוּ עוֹלוֹת וּשְׁלָמִים לִפְנֵי הָאֱלֹהִים, אַחַר שֶׁכִּלָּה לְהַעֲלוֹת בֵּרַךְ כָּל הָעָם עַל שֶׁכִּבְּדוּ אֶת הָאָרוֹן וְנָתַן לְכֻלָּם מַתָּנוֹת מֵרֹב שִׂמְחָתוֹ בָּאָרוֹן וְלַנָּשִׁים, שֶׁנֶּאֱמַר (שמואל ב ו, יח יט): וַיְכַל דָּוִד מֵהַעֲלוֹת הָעוֹלָה וְהַשְּׁלָמִים וגו' וַיְחַלֵּק לְכָל הָעָם לְכָל הֲמוֹן יִשְׂרָאֵל וגו', מַהוּ אֶשְׁפָּר אֶחָד מִשִּׁשָּׁה בַּפָּר, אֲשִׁישָׁה, אֶחָד מִשִּׁשָּׁה בָּאֵיפָה. וְיֵשׁ אוֹמְרִים אֲשִׁישָׁה, גַרְבָּא דְחַמְרָא, כְּמָה דְתֵימָא (הושע ג, א): וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים. לְאַחַר שֶׁנִּפְטְרוּ כָּל יִשְׂרָאֵל מִמֶּנּוּ, נִפְנָה לְבָרֵךְ אֶת בֵּיתוֹ וּלְשַׂמְחָהּ מֵרֹב שִׂמְחַת הָאָרוֹן, יָצָאת מִיכַל לִקְרָאתוֹ וּבִזַּתְהוּ עַל שֶׁבִּזָּה עַצְמוֹ לִכְבוֹד הָאָרוֹן לְעֵינֵי הַנָּשִׁים, הֲדָא הוּא דִכְתִיב (שמואל ב ו, כ): וַיָּשָׁב דָּוִד לְבָרֵךְ אֶת בֵּיתוֹ וגו', לֹא הִנִּיחַתּוּ לִכָּנֵס לְתוֹךְ הַבַּיִת אֶלָּא יָצָאת לַחוּץ וְהָיְתָה מְקַפַּחְתּוֹ בִּדְבָרִים, וַתֹּאמֶר מַה נִּכְבַּד הַיּוֹם מֶלֶךְ יִשְׂרָאֵל אֲשֶׁר נִגְלָה הַיּוֹם לְעֵינֵי אַמְהוֹת עֲבָדָיו, מִכָּאן אַתְּ לָמֵד שֶׁהָיָה הוֹפֵךְ אַסְפֵּירָס וּמְשַׁוֵּיר, שֶׁכֵּן הִיא אוֹמֶרֶת לוֹ: אֲשֶׁר נִגְלָה הַיּוֹם, הִתְחִילָה עוֹשָׂה מְרִיבָה כְּנֶגְדוֹ מְבַקֶּשֶׁת לֶאֱכֹל פָּנָיו, אָמְרָה לוֹ אִם רָאִיתָ כְּבוֹדְךָ מַה נִּכְבַּד הַיּוֹם מֶלֶךְ יִשְׂרָאֵל, עַכְשָׁו הוֹדַעְתָּ שֶׁאַתְּ מֶלֶךְ, אֲשֶׁר נִגְלָה הַיּוֹם, הַלְוַי בִּצְנִיעוּת, אֶלָּא לְעֵינֵי אַמְהוֹת עֲבָדָיו, וְאֵלּוּ הֵן נְשֵׁי יִשְׂרָאֵל שֶׁהִיא קוֹרְאָה אֶתְהֶן אֲמָהוֹת, כְּהִגָּלוֹת נִגְלוֹת אַחַד הָרֵקִים, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הָרֵיק שֶׁבָּרֵיקִים זֶה אַרְכֵיסְטֵס שֶׁאֵין רֵיקָם הֵימֶנּוּ מִכָּל מִצְוָה, כָּךְ הָיָה דָוִד מְרַקֵד לִפְנֵי הָאָרוֹן, אָמְרָה לוֹ הַיּוֹם נִגְלָה כְּבוֹדוֹ שֶׁל בֵּית אַבָּא, בּוֹא וּרְאֵה מַה בֵּינְךָ לְבֵין בֵּית אַבָּא, כָּל בֵּית אָבִי הָיוּ צְנוּעִים וּקְדוֹשִׁים, אָמְרוּ עָלָיו עַל בֵּית שָׁאוּל שֶׁלֹא נִרְאָה מֵהֶם לֹא עָקֵב וְלֹא גּוּדָל מִימֵיהֶם, הֲדָא הוּא דִכְתִיב (שמואל א כד, ג): וַיָּבֹא אֶל גִּדְרוֹת הַצֹּאן עַל הַדֶּרֶךְ וְשָׁם מְעָרָה וַיָּבֹא שָׁאוּל וגו', מַהוּ וַיָּבֹא אֶל גִּדְרוֹת הַצֹּאן, רַבִּי אָבִין בְּשֵׁם רַבִּי אֶלְעָזָר נִכְנַס לוֹ לְדִיר הַצֹּאן גָּדֵר לִפְנִים מִגָּדֵר. וַיָּבֹא שָׁאוּל לְהָסֵךְ אֶת רַגְלָיו, עָשָׂה עַצְמוֹ כַּסֻּכָּה עָטוּף פְּעַלְיוֹנִים וְיָשַׁב לְבֵית הַכִּסֵּא, וַהֲוָה חָמֵי לֵיהּ מְשֻׁלְשָׁל צִיבְחָר וּמְסַלֵּק צִיבְחָר, מְשֻׁלְשָׁל צִיבְחָר וּמְסַלֵּק צִיבְחָר, אָמַר דָּוִד לֵית אָרִיךְ מַנְגַע בְּהָא גּוּפָא צְנִיעָא, הֲדָא הוּא דִכְתִיב דְּהוּא אֲמַר לֵיהּ (שמואל א כד, י): הִנֵּה הַיּוֹם הַזֶּה רָאוּ עֵינֶיךָ אֵת אֲשֶׁר נְתָנְךָ ה' הַיּוֹם בְּיָדִי בַּמְעָרָה וְאָמַר לַהֲרָגְךָ וַתָּחָס עָלֶיךָ, וָאָחוּס עָלֶיךָ אֵין כְּתִיב כָּאן, אֶלָּא וַתָּחָס עָלֶיךָ, צְנִיעוּתְךָ חָסָה עָלֶיךָ, וְכָךְ אָמְרָה לוֹ מִיכַל, שֶׁל בֵּית אַבָּא הָיוּ צְנוּעִין כָּל כָּךְ וְאַתְּ עוֹמֵד וּמְגַלֶּה לְבוּשְׁךָ כְּאַחַד הָרֵיקִים. כֵּיוָן שֶׁגָּמְרָה דְבָרֶיהָ אָמַר לָהּ, וְכִי לִפְנֵי מֶלֶךְ בָּשָׂר וָדָם שִׂחַקְתִּי וְלֹא לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים שִׂחַקְתִּי אֲשֶׁר בָּחַר בִּי מֵאָבִיךְ וּמִכָּל בֵּיתוֹ, וְאִלּוּ הָיָה אָבִיךְ צַדִּיק יוֹתֵר מִמֶּנִּי הָיָה הָאֱלֹהִים בּוֹחֵר בִּי וּפוֹסֵל בְּבֵית אָבִיךְ, הֲדָא הוּא דִכְתִיב (שמואל ב ו, כא): וַיֹּאמֶר דָּוִד אֶל מִיכַל לִפְנֵי ה' וגו', אָמַר לָהּ אָבִיךְ הָיָה מֶלֶךְ עַל יִשְׂרָאֵל בִּלְבָד, אֲנִי נָגִיד עַל יִשְׂרָאֵל וִיהוּדָה, הֲדָא הוּא דִכְתִיב: עַל עַם ה', זֶה שֵׁבֶט יְהוּדָה. עַל יִשְׂרָאֵל, אֵלּוּ שְׁאָר שְׁבָטִים. דָּבָר אַחֵר, אָמַר לָהּ שֶׁל בֵּית אָבִיךְ הָיוּ מְבַקְּשִׁין כְּבוֹד עַצְמָן וּמַנִּיחִין כְּבוֹד שָׁמַיִם, וַאֲנִי אֵינִי עוֹשֶׂה כֵּן אֶלָּא מַנִּיחַ כְּבוֹד עַצְמִי וּמְבַקֵּשׁ כְּבוֹד שָׁמַיִם, הֲדָא הוּא דִכְתִיב (שמואל ב ו, כב): וּנְקַתִי עוֹד מִזֹּאת, וְאַל תֹּאמְרִי שֶׁהָיִיתִי שָׁפָל בְּעֵינֵי אֲחֵרִים וְלֹא נִבְזֶה בִּפְנֵי עַצְמִי, תַּלְמוּד לוֹמַר (שמואל ב ו, כב): וְהָיִיתִי שָׁפָל בְּעֵינָי (שמואל ב ו, כב): וְעִם הָאֲמָהוֹת אֲשֶׁר אָמַרְתְּ עִמָּם אִכָּבֵדָה, אָמַר לָהּ אוֹתָן בְּנוֹת יִשְׂרָאֵל שֶׁצָּוַחְתְּ אוֹתָן אֲמָהוֹת, אֵינָן אֲמָהוֹת אֶלָּא אִמָּהוֹת, לְוַאי יְהֵא לִי חֵלֶק עִמָּהֶם לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב: וְעִם הָאֲמָהוֹת אֲשֶׁר אָמַרְתְּ, לְוַאי עִמָּם אִכָּבֵדָה. וּלְפִי שֶׁאָמְרָה מִיכַל כֵּן נֶעֶנְשָׁה, שֶׁכֵּן כְּתִיב אַחֲרָיו (שמואל ב ו, כג): וּלְמִיכַל בַּת שָׁאוּל לֹא הָיָה לָהּ יָלֶד עַד יוֹם מוֹתָהּ, וְהָא כְתִיב (דברי הימים א ג, ג): יִתְרְעָם לְעֶגְלָה אִשְׁתּוֹ, שֶׁגָּעֲתָה כְּעֶגְלָה וָמֵתָה, הַיְנוּ דִּכְתִיב: עַד יוֹם מוֹתָהּ, הָא בְּיוֹם מוֹתָהּ הָיָה לָהּ. אֵין לְךָ אָדָם בְּיִשְׂרָאֵל שֶׁבִּזָּה עַצְמוֹ עַל הַמִּצְווֹת יוֹתֵר מִדָּוִד, הֲדָא הוּא דִּכְתִיב דְּהוּא אָמַר לִפְנֵי אֱלֹהִים (תהלים קלא, א): ה' לֹא גָּבַהּ לִבִּי, בְּשָׁעָה שֶׁמְשָׁחַנִּי שְׁמוּאֵל לְמֶלֶךְ, (תהלים קלא, א): וְלֹא רָמוּ עֵינַי, בְּשָׁעָה שֶׁהָרַגְתִּי אֶת גָּלְיַת, (תהלים קלא, א): וְלֹא הִלַּכְתִּי בִּגְדֹלוֹת, בְּשָׁעָה שֶׁהֶחֱזִירוּנִי לְמַלְכוּתִי, וּבְנִפְלָאוֹת מִמֶּנִּי, בְּשָׁעָה שֶׁהֶעֱלֵתִי אֶת הָאָרוֹן, (תהלים קלא, ב): אִם לֹא שִׁוִּיתִי וְדוֹמַמְתִּי נַפְשִׁי כְּגָמֻל עֲלֵי אִמּוֹ, כְּשֵׁם שֶׁהַתִּינוֹק הַזֶּה אֵינוֹ מִתְבַּיֵּשׁ לְהִתְגַּלּוֹת לִפְנֵי אִמּוֹ, כָּךְ שִׁוִּיתִי נַפְשִׁי לְפָנֶיךָ שֶׁלֹא נִתְבַּיַּשְׁתִּי לְהִתְבַּזּוֹת לְפָנֶיךָ לִכְבוֹדְךָ, (תהלים קלא, ב): כַּגָּמֻל עָלַי נַפְשִׁי, כְּהֵן יָנוֹקָא דְּנָפֵק מִמְּעֵי דְאִמֵּיהּ וְאֵין בּוֹ רוּחַ גַּסָּה לִינוֹק מִשְּׁדֵי אִמּוֹ, כֵּן הֲוַת נַפְשִׁי עָלַי, שֶׁאֵינִי מִתְבַּיֵּשׁ לִלְמֹד תּוֹרָה אֲפִלּוּ מִקְּטַנֵּי יִשְׂרָאֵל. אָמַר רַבִּי אֲדָא בַּר רַבִּי חֲנִינָא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה שִׁוִּיתָ עַצְמְךָ לַגָּמוּל, חַיֶּיךָ כְּשֵׁם שֶׁאֵין לַתִּינוֹק הַזֶּה עֲווֹנוֹת, כָּךְ אֵין לְךָ עֲווֹנוֹת, שֶׁנֶּאֱמַר (שמואל ב יב, יג): גַּם ה' הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת, מִכָּאן אַתְּ לָמֵד שֶׁאֵין אָדָם רַשַּׁאי לִנְהֹג גַּאֲוָה לִפְנֵי הַמָּקוֹם, אֶלָּא צָרִיךְ לְהִתְבַּזּוֹת עַל כְּבוֹדוֹ. אָמַר רַבִּי יְהוּדָה הַלֵּוִי בַּר רַבִּי שָׁלוֹם אֵין מַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמַעֲשֵׂה בָּשָׂר וָדָם, לָמָּה, עָבֵיד מָגֵירָס שֶׁל בָּשָׂר וָדָם יֵשׁ לוֹ כֵּלִים נָאִים בְּשָׁעָה שֶׁהוּא יוֹצֵא לַשּׁוּק הוּא לוֹבְשָׁם, אֲבָל בְּשָׁעָה שֶׁהוּא עוֹמֵד לְבַשֵּׁל פּוֹשֵׁט אֶת הַיָּפִים וְלוֹבֵשׁ מְקֹרָעִים וְזוֹסְטֵא, וְעוֹד בְּשָׁעָה שֶׁהוּא גוֹרֵף אֶת הַכִּירַיִם וְאֶת הַתַּנּוּר הוּא לוֹבֵשׁ רָעִים מֵהֶם, אֲבָל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁכֹּהֵן גּוֹרֵף אֶת הַמִּזְבֵּחַ וּמְדַשְּׁנוֹ הָיָה לוֹבֵשׁ כֵּלִים מְעֻלִּים, שֶׁנֶּאֱמַר (ויקרא ו, ג): וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וגו', בִּשְׁבִיל וְהֵרִים אֶת הַדֶּשֶׁן, לָמָּה כֵן, אֶלָּא לְהוֹדִיעֲךָ שֶׁאֵין גַּאֲוָה לִפְנֵי הַמָּקוֹם. וְכֵן אַתָּה מוֹצֵא בְּאֶלְעָזָר הַכֹּהֵן שֶׁהָיָה נוֹהֵג בְּשִׁפְלוּת לִפְנֵי הַמָּקוֹם, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֶלְעָזָר הָיָה דּוּךְ דּוּכָנִין נָשִׂיא עַל הַנְּשִׂיאִים, שֶׁנֶּאֱמַר (במדבר ג, לב): וּנְשִׂיא נְשִׂיאֵי הַלֵּוִי אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן וגו', רְאֵה שְׂרָרָה שֶׁהָיְתָה בְּיָדוֹ וְאַתְּ סָבוּר מִפְּנֵי שֶׁהָיָה אָדָם גָּדוֹל הָיָה נוֹתֵן לַאֲחֵרִים שֶׁיִּטְעֲנוּ אֶת הַכֵּלִים שֶׁהָיָה עָשׂוּי לִטְעֹן אוֹתָם, לָאו, אֶלָּא הוּא עַצְמוֹ הָיָה טוֹעֵן, שֶׁנֶּאֱמַר (במדבר ד, טז): וּפְקֻדַּת אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן וגו', וְהֵיאַךְ הָיָה טָעוּן כָּל אֵלּוּ, אָמְרוּ רַבּוֹתֵינוּ כֵּן הָיָה טוֹעֵן, שֶׁמֶן הַמָּאוֹר בִּימִינוֹ, וּקְטֹרֶת הַסַּמִּים בִּשְׂמֹאלוֹ, וּמִנְחַת הַתָּמִיד שֶׁל יוֹם תְּלוּיָה בִּזְרוֹעוֹ, בֵּין הָעַרְבַּיִם הֵיכָן הָיָה נָתוּן, אָמַר רַבִּי אַחָא אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כְּמִין צְלוֹחִית קְטַנָּה הָיָה תּוֹלֶה בַּאֲפֻנְדָּתוֹ, מִפְּנֵי שֶׁהָיָה חָגוּר מָתְנָיו בְּזֵינוֹ כְּעֶבֶד לִפְנֵי קוֹנוֹ, לְהוֹדִיעֲךָ שֶׁאֵין גַּאֲוָה לִפְנֵי הָאֱלֹהִים, (במדבר ד, טז): פְּקֻדַּת כָּל הַמִּשְׁכָּן וְכָל אֲשֶׁר בּוֹ בְּקֹדֶשׁ וּבְכֵלָיו, שֶׁעַל יָדוֹ הָיָה נוֹתֵן לָהֶם הָאָרוֹן וְהַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת וְכָל כְּלֵיהֶם, כְּמָה דְתֵימָא (במדבר ג, לא לב): וּמִשְׁמַרְתָּם הָאָרֹן וגו' וּנְשִׂיא נְשִׂיאֵי הַלֵּוִי אֶלְעָזָר וגו'. “The charge of Elazar, son of Aaron the priest, is the illuminating oil, and the incense of the spices, and the meal offering of the daily offering, and the anointing oil: the charge of the entire Tabernacle, and of everything that is in it, in the sacred, and in its vessels” (Numbers 4:16).
“The charge of Elazar, son of Aaron the priest…” – that is what is written: “Do not glorify yourself before a king, and do not stand in the place of the prominent” (Proverbs 25:6). If before a king of flesh and blood a person must conduct himself with humility, all the more so before the Omnipresent. We learned: Be bold like a leopard, nimble like an eagle, run like a deer, and be strong like a lion to perform the will of your Father in heaven,27Mishna Avot 5:20. to teach you that there is no haughtiness before the Omnipresent. Eliyahu said: Anyone who increases the glory of Heaven and minimizes his own glory, the glory of Heaven increases and his own glory increases. But anyone who minimizes the glory of Heaven and increases his own glory, the glory of Heaven remains as it was, and his glory is diminished.
There was an incident involving a certain man who was standing in a synagogue and his son was standing opposite him. All the people were responding to the one who passes before the ark:28The prayer leader. Halleluya, and his son responded with words of frivolity. They said to him: ‘Look at your son, that he is responding with words of frivolity.’ He said to them: ‘What shall I do? He is a child, let him play.’ Again, the next day he acted in the same manner: All the people were responding to the prayer leader: Halleluya, and his son responded with words of frivolity. They said to him: ‘Look at your son, that he is responding with words of frivolity.’ He said to them: ‘What shall I do? He is a child, let him play.’ All those eight days of the festival, his son would respond with matters of frivolity, and he did not say anything to him. Not one year passed, not two, and not three until that man died, his wife died, his son and grandson died. Fifteen people from his house died, and only one pair of people remained: one crippled and blind, and a wicked imbecile.
Again there was an incident, involving a certain person who regretted that he had not studied Bible or Mishna. One time, he was standing in a synagogue. When the one passing before the ark reached the sanctification of the Name, he raised his voice and said: “Holy, holy, holy, is the Lord of hosts” (Isaiah 6:3). They said to him: ‘What did you see that led you to raise your voice.’ He said to them: ‘I have been privileged to study neither Bible nor Mishna; now that I have been given permission, will I not raise my voice and my soul will be calmed?’ Not one year passed, not two, and not three until that man ascended from Babylonia to the Land of Israel. They appointed him commander of the emperor’s army and appointed him as the head of all the fortresses in the Land of Israel. They gave him a site, and he constructed a city and settled there. They called him Kilonai,29A term meaning that he did not have to pay taxes. him, his children, and his children’s children throughout all the generations. From here you learn that a person should not comport himself with haughtiness before the Omnipresent, as anyone who is haughty before Him will be debased. Likewise it says: “For those who honor Me I will honor, but those who scorn Me will be debased” (I Samuel 2:30).
Likewise, you find regarding David king of Israel who did not conduct himself haughtily before the Omnipresent, but rather, he debased himself before Him like a commoner, in order to increase the glory of the Omnipresent. When? It was when he took up the Ark from the house of Avinadav in Giva to bring it to Jerusalem. That is what is written: “David again gathered all the chosen of Israel, thirty thousand.” (II Samuel 6:1). David said: I am not taking up the Ark secretly. He immediately consulted with the captains of thousands and of hundreds to send throughout the Land of Israel that they should gather to them and go to take up the Ark, as it is stated: “David consulted with the captains of thousands and of hundreds, with every high official” (I Chronicles 13:1). “David said to the entire congregation of Israel: If it pleases you, and if it is from the Lord our God…so that they gather themselves to us; and let us transfer the Ark of our God to us” (I Chronicles 13:2–3). They all said to him: ‘Do as you wish,’ as it is stated: “The entire congregation said to do so, for the matter was upright in the eyes of the entire people” (I Chronicles 13:4). Immediately, he sent and gathered all of Israel that was in the entire Land of Israel, as it is stated: “David assembled all Israel, from Shiḥor of Egypt until Levo Ḥamat, to bring the Ark of God from Kiryat Ye’arim” (I Chronicles 13:5). How many elders did David appoint there? Rabbi Yirmeya ben Elazar and Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: David appointed ninety thousand elders on that day, but he did not appoint Aḥitofel with them. He sanctified them so they would serve as an honor guard before it. That is what is written: “David again [vayosef od] gathered all the chosen of Israel, thirty thousand.” “Vayosef” – thirty thousand; “od” – thirty thousand; and the plain meaning of the verse, thirty thousand; that is ninety thousand.
Immediately, they went to Giva to take up the Ark from there, as it is stated: “David and all the people who were with him from Baalei Yehuda rose and went [to take up from there the Ark of God]” (II Samuel 6:2). One verse says: “David and all Israel went up to Baala, to Kiryat Ye’arim which is of Judah, to take up from there the Ark of God, the Lord who is seated amidst the cherubs, upon which the Name is called” (I Chronicles 13:6). And one verse says: “David and all the people who were with him from Baalei Yehuda…” How can these two verses coexist? All Israel went to Baala, which is Kiryat Ye’arim, and waited there for the Ark, until they would bring it from Giva. But David and the elders set out from Baalei Yehuda, which is Baala, which is Kiryat Ye’arim, and went after the Ark to Giva to bring it from Giva to Kiryat Ye’arim, which is Baala. From Baala, all of Israel took it with them to Jerusalem.
Some say: Initially they decided they would go only to Baala and send from there to the house of Avinadav, which was in Giva, to take up the Ark of God from there to Kiryat Ye’arim. From there they would all ascend with it to Jerusalem. When he was there, he said to them: ‘It is not in keeping with the honor due the Ark that it should come with individuals. Rather, let us all go there.’ That is why it is written: “David and all the people…rose and went” (II Samuel 6:2).
Why did he initially go only to Baala, which is Kiryat Ye’arim? It is because Giva and Kiryat Ye’arim were located in one area, which is where the Givonites were settled, as it is stated: “The children of Israel traveled, and they came to their cities on the third day. Their cities were Givon, Kefira, Be’erot, and Kiryat Ye’arim” (Joshua 9:17). Kiryat Ye’arim fell into the portion of Judah, as it is enumerated in the portion of its inheritance: “Kiryat Baal, which is Kiryat Ye’arim” (Joshua 15:60), and it was the border between Judah and Benjamin, as it says regarding the border of Benjamin: “Its terminus was at Kiryat Baal, which is Kiryat Ye'arim, a city of the children of Judah…” (Joshua 18:14). But Giva, where the Ark was, was on the border of Benjamin, as it is written regarding the cities of Benjamin: “Givon, Rama, and Be’erot; and Mitzpe, Kefira, and Motza” (Joshua 18:25–26). That is why they initially came to Kiryat Ye’arim, which is on the border between Judah and Benjamin, and then they went to Givon.
“Which is called the Name, the name of the Lord of hosts” (II Samuel 6:2) – Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: It teaches that the Name and all His appellations are placed in the Ark. Rav Huna said: It teaches that the tablets and the shards of the tablets are placed in the Ark.
“They mounted the Ark of God [onto a new wagon]” (II Samuel 6:3) – they did not carry it as it is in the Torah, as it is written: “But to the sons of Kehat he did not give [because the sacred service is upon them, they shall bear on the shoulder]” (Numbers 7:9). Why was he punished to have been rendered oblivious to the verse? It is because he called matters of Torah “songs,” as it is stated: “Your statutes were songs to me…” (Psalms 119:54). The Holy One blessed be He said to him: Matters of Torah in whose regard it is written: “If you cast [hata’if] your eyes on it, it is gone” (Proverbs 23:5),30This verse is expounded to mean: If you close your eyes from matters of Torah they will be forgotten. The root ayin-yod-peh in Aramaic means double, so the verse can be understood as: If you double your eyes, meaning cover them with your eyelids. you call them songs? I will cause you to fail regarding a matter that even schoolchildren know: “But to the sons of Kehat he did not give…,” and he brings it in a wagon. The Ark lifted the priests31The reference is to the priests who were carrying the Ark to the wagon. high and slammed them to the ground, lifted the priests high and slammed them to the ground. David sent and summoned Aḥitofel; he said to him: ‘Will you not say to me what we shall do with this Ark, as it is lifting the priests high and slamming them to the ground, lifting the priests high and slamming them to the ground?’ He said to him: ‘Send and ask those wise men whom you appointed.’ David said: ‘One who knows how to stop it and does not stop it, will ultimately be strangled.’ He said to him: ‘Slaughter offerings before it, and it will stop.’ The Holy One blessed be He said to Aḥitofel: ‘A matter that the children say in the synagogue each day: “But to the sons of Kehat he did not give…” you did not say to him, but this great matter you said to him: Slaughter offerings before it, and it will stop?’ That is why he was slaughtering when he took it up the second time, so he would not experience this, as it is stated: “It was, when [the bearers of the Ark of the Lord] walked [six paces, that he would slaughter a bull and a fatling]” (II Samuel 6:13).
Uza and Aḥyo were driving the wagon, as it is stated: “They conveyed it from the house of Avinadav…[Uza and Aḥyo, sons of Avinadav, were driving the new wagon]” (II Samuel 6:3), Uza after it and Aḥyo before it. “They conveyed it from the house of Avinadav that was in Giva, [with the Ark of God, and Aḥyo was walking before the Ark]” (II Samuel 6:4). To what is the verse “They conveyed it from the house of Avinadav” referring? What did they carry with it? It was a chest that the Philistines sent, a gift to the God of Israel,32I Samuel 6:7–12. upon which a Torah scroll was placed, like that which we learned: The Ark that Moses crafted: “Its length two and a half cubits, and its width one and a half cubits, and its height one and a half cubits” (Exodus 25:10) – with a cubit containing six handbreadths. The length of the tablets was six handbreadths, their width six, and their thickness three. They were placed along the length of the Ark. How much did the tablets fill? It was twelve handbreadths. Three handbreadths remained. Deduct from them one handbreadth, half for this wall and half for that wall. Two handbreadths remained in which the Torah scroll was placed, as it is stated: “There was in the Ark nothing [ein] but [rak] the two tablets [of stone]” (I Kings 8:9). Ein rak, an exclusion after an exclusion33One of the rules used to interpret verses in the Torah is that when an exclusion is followed by another exclusion it comes to teach that there is something which has to be included. (Yoma 43a). is only to include the Torah scroll that was placed in the Ark. You have accounted for the Ark by its length; come account for the Ark by its width. How much did the tablets fill in the Ark? It was six handbreadths. Deduct from them one handbreadth, half for this wall and half for that wall. Two handbreadths remained so that the Torah scroll would enter and exit without difficulty. This is the statement of Rabbi Meir.
Rabbi Yehuda says: It is with a cubit containing five handbreadths. The length of the tablets was six handbreadths, their width six, and their thickness three. They were placed along the length of the Ark. How much did the tablets fill in the Ark? It was twelve handbreadths. One half handbreadth remained; one fingerbreadth and one half for this wall and one fingerbreadth and one half for that wall.34A handbreadth is four fingerbreadths if one measures with the thumb, five with the index finger, and six with the pinkie. The midrash here is using the measure of six fingerbreadths to a handbreadth. You have accounted for the Ark by its length, come account for the Ark by its width. How much did the tablets fill in the Ark? It was six handbreadths. One handbreadth and one half remained. Deduct from them half one handbreadth, one fingerbreadth and one half for this wall and one fingerbreadth and one half for that wall. One handbreadth remained, in which the pillars stood, as it is stated: “King [Solomon] made himself a palanquin.… He crafted its pillars of silver…” (Song of Songs 3:9–10).35“King Solomon [hamelekh Shelomo] made himself [lo] a palanquin” is expounded as a reference to the Ark of the King, to whom peace belongs [hamelekh shehashalom shelo]. The chest that the Philistines sent as a gift to the God of Israel was placed at its side, as it is stated: “Place the gold objects that you are returning to Him as a guilt offering in a chest at its side, and send it and it will go” (I Samuel 6:8). Upon it, the Torah scroll was placed, as it is stated: “Take this scroll of the Torah, [and place it at the side of the Ark]” (Deuteronomy 31:26). It was placed at its side and not inside it.36Bava Batra 14a.
How, then, do I realize: “There was in the Ark nothing [ein] but [rak] the two tablets” (I Kings 8:9)? It is to include the shards of the tablets, which were placed in the Ark, because the whole tablets and the shattered tablets were placed on their sides in the Ark, as they were only three handbreadths thick. Before the chest there was a shelf that protruded from the Ark, on which the Torah scroll was placed. That is what is written: “They conveyed it from the house of Avinadav […with the Ark of God]” (II Samuel 6:4) – this is the chest upon which the Torah scroll was placed and was standing at the side of the Ark of the Covenant of the Lord.
“Aḥyo was walking before the Ark” (II Samuel 6:4) – from here they said: Aḥyo was walking before it.
When they were taking it up, ninety thousand elders were walking before it, the priests were bearing it,37The priests placed it in the wagon, and the wagon was led by priests. Uza and Aḥyo were apparently priests (Maharzu). the Levites were playing instruments, and all Israel were reveling; one who had a palm branch in his hand, one who had a drum or a musical instrument. That is what is written: “David and the entire house of Israel were reveling before the Lord [with all kinds of juniper wood, with harps, with lyres, with drums, with timbrels [uvimenaanim], and with cymbals]” (II Samuel 6:5). This is a reference to a palm branch with which a person waves [menaane’a].
“They came to the threshing floor of Nakhon” (II Samuel 6:6) – “Kidon” (I Chronicles 13:9) is written and “Nakhon” is written. Rabbi Yoḥanan said: Initially Kidon38Kidon means spear, an instrument of death, as it caused Uza’s death. but ultimately Nakhon.39Nakhon means firmly established, after bringing blessing to the house of Oved Edom.
“Uza reached out to the Ark of God [and took hold of it]” (II Samuel 6:6) – the Holy One blessed be He said to him: The Ark bears its bearers; itself all the more so, as it is written: “It was when the entire people had finished crossing, the Ark of the Lord and the priests passed before the people” (Joshua 4:11) – the Ark bore its bearers and crossed. “Because the cattle had stumbled” (II Samuel 6:6( – why did they stumble? It was because they were taking it in contravention of the Torah. They should have taken it on the shoulder, but they loaded it onto a wagon and it proceeded on its own.
“The wrath of the Lord was enflamed against Uza, and God smote him there al hashal” (II Samuel 6:7) – what is “al hashal”? Rabbi Yoḥanan and Rabbi Elazar: One said: Over matters of unwitting actions, and one said: Because he tended to his needs before it.40Some say that on a previous occasion he relieved himself before the Ark. Others say that his focus was on personal matters rather than on the matter of the Ark.
“And he died there with the Ark of God” (II Samuel 6:7) – Rabbi Yoḥanan said: Uza will enter the World to Come, as it is stated: “With the Ark of God”; just as the Ark is in existence in the World to Come, so too, Uza will enter the World to Come.
“David was distressed [vayiḥar] because the Lord had lashed out [in a breach against Uza]” (II Samuel 6:8) – what is vayiḥar? Rabbi Elazar said: It is that David’s face changed and resembled a loaf baked on coals [ḥarara].41Wrinkled, dry, and black. What is the reason? It is because af is not written with it.42Typically the word vayiḥar is followed by the word af (see the previous verse), and together they mean: His wrath was enflamed. Here, vayiḥar is not followed by af. Therefore, the Sages attribute an additional meaning to it.
Immediately, David feared to bring it to his home, as it is stated: “David feared the Lord on that day, and he said: How can the Ark of the Lord come to me?” (II Samuel 6:9). What did David do? He diverted it to the home of Oved Edom to remain there, as it is stated: “David was unwilling to transfer the Ark of the Lord to him…and David diverted it to the home of Oved Edom the Gitite” (II Samuel 6:10). Oved Edom was a Levite, as it attributes his lineage with the Levites. Oved Edom and his brethren were sixty-two.43See I Chronicles 26:8. Why was his name called Oved? It is because he served [avad] before the Lord properly. Edom, because he reddened [shehedim] David’s face. He was fearful of the Ark lest it kill him, and he serves before it, and the Holy One blessed be He blessed him. “The Gitite” – it is because he was from Gat.
When David returned to Jerusalem, Aḥitofel came and said to him: David, should you not have learned from a small verse that the children read: “But to the sons of Kehat he did not give, [because the service of the sacred objects was upon them; they bore them upon their shoulders]” (Numbers 7:9)? The Levites bear the Ark; the priests do not bear the Ark. On a shoulder they bear the Ark, not on a wagon. From where is it derived that this is so? For you find when he took it up the second time, there was neither priest nor wagon there, as it is stated: “Then David said not to bear the Ark of God, other than the Levites” (I Chronicles 15:2). And it is written: “The children of the Levites bore the Ark of God [as Moses had commanded in accordance with the word of the Lord, on their shoulders with the poles on them]” (I Chronicles 15:15).
“The Ark of the Lord stayed in the house of Oved Edom the Gitite” (II Samuel 6:11) – our Rabbis said: There were two items that were sacred and great, but people believed that they were harsh. So as not to disseminate slander in their regard, it wrote a conspicuous instance of praise and blessing in their regard. These are: Incense and the Ark. Incense, so that a person would not say that the incense is harsh. It was by its means that Nadav and Avihu died; by its means the assembly of Koraḥ were burned; by its means Uziyahu was afflicted with leprosy. That is why the Holy One blessed be He wrote a significant virtue regarding the incense, that Israel was saved by its means, as it is stated: “Aaron took as Moses had spoken, and ran into the midst of the assembly, [and behold, the plague had begun among the people; he placed the incense, and atoned for the people. He stood between the dead and the living, and the plague was checked]” (Numbers 17:12–13). The Ark, so that a person will not say that the Ark is harsh. It smote the Philistines, it killed the residents of Beit Shemesh, it killed Uza. That is why it wrote a blessing in its regard, as it is stated: “The Ark of the Lord stayed [in the house of Oved Edom the Gitite for three months, and the Lord blessed Oved Edom and his entire household]” (II Samuel 6:11). It is to teach you that incense and the Ark do not kill, but rather sins kill.
With what did the Holy One blessed be He bless the home of Oved Edom? Rabbi Yosei says: With children; that is what is written: “Oved Edom had sons: Shemaya the firstborn…Yoaḥ the third, and Sakhar the fourth, and Netanel.… Peuletai the eighth, [for God had blessed him]” (I Chronicles 26:4–5). They asked before Rabbi Yoḥanan: What is Peuletai? He said to them: It is because he performed a great action [peula] on behalf of the Torah. What great action did he perform? He would kindle a lamp before the Ark, one lamp in the morning and one lamp in the evening.
Rabbi Yosei rendered it words of parting: If for the Ark that did not eat and drink and requires attention only due to the two tablets that were in it, the home of Oved Edom the Gitite was privileged to be blessed on account of it, one who receives Sages and students with food, drink, and made beds, all the more so that the Holy One blessed be He will pay him his reward. They said regarding Oved Edom: He had eight sons and eight daughters-in-law, and each and every one of them would give birth to two in one month. How so? She would be impure for seven,44Seven days. pure for seven, and give birth; impure for seven, pure for seven, and give birth. Sixteen for each month; for three months that is forty-eight. The sons of Shemaya were six, as it is written: “To Shemaya his son were born sons.… The sons of Shemaya: Otni…” (I Chronicles 26:6–7);45According to the midrash, these six sons of Shemaya were born before the Ark arrived. that is fifty-four. His eight, as it is written: “Oved Edom had sons…” (I Chronicles 26:4–5), that is sixty-two. That is what is written: “All these were of the sons of Oved Edom, they and their sons and their brethren, capable men with strength for the service: sixty-two for Oved Edom.” (I Chronicles 26:8). That is, “for God had blessed him” (I Chronicles 26:5). That is why it is stated: “[The Ark of God remained with the household of Oved Edom, in his house three months,] and the Lord blessed the house of Oved Edom…” (I Chronicles 13:14).
David heard after three months that the Holy One blessed be He had blessed Oved Edom and his household. He gathered the elders of Israel, the leaders, and the leaders of the priests and Levites to take up the Ark with great rejoicing, as it is written: “It was told to King David, saying: The Lord has blessed the house of Oved Edom…[David went and took up the Ark of God from the house of Oved Edom to the City of David with rejoicing]” (II Samuel 6:12). And one verse says: “David, and the elders of Israel, [and the captains of thousands, who were walking to take up the Ark of the Covenant of the Lord from the house of Oved Edom, were joyful]” (I Chronicles 15:25). Who took it up? The Levites took it up. When David saw that the Levites took it up and were not harmed, as Aḥitofel had said to him, he added and slaughtered more offerings before it as Aḥitofel had said initially. That is what is written: “It was as God helped the Levites, [carriers of the Ark of the Covenant of the Lord, and they sacrificed seven bulls and seven rams]” (I Chronicles 15:26).
One verse says: “They sacrificed seven bulls and seven rams” (I Chronicles 15:26). And one verse says: “It was when [the bearers of the Ark of the Lord] would walk six paces, he would slaughter a bull and a fatling” (II Samuel 6:13). Rabbi Ḥanina and Rabbi Mana: One said: For each pace a bull and a fatling, and after seven, seven bulls and seven rams. And one said: For each pace seven bulls and seven rams, and at the end a bull and a fatling. The Rabbis say: One verse explains the other: For each seven46It should read six paces (Matnot Kehuna). paces, seven bulls and seven rams.47Jerusalem Talmud, Sanhedrin 10:2. Rav Pappa bar Shmuel said: For each and every pace, a bull and a fatling; for every six steps seven bulls and seven rams. Rav Ḥisda said to him: If so, you have filled the entire Land of Israel with altars. Rather, Rav Ḥisda said: For every six paces, a bull and a fatling, and for every six sets of six paces, seven bulls and seven rams.48Sota 35b.
“David was dancing before the Lord with all his might” (II Samuel 6:14) – come and see to what extent David debased himself for the glory of the Holy One blessed be He. David should have been walking before it like a king clad in his royal garments. [He was] not, but rather David donned fine garments in honor of the Ark and reveled before it in any describable manner saying whatever he could say, as it is stated: “David was wrapped in a fine linen robe along with all the Levites who were bearing the Ark…[upon David there was an ephod of linen]” (I Chronicles 15:27).
And it is written: “David was mekharker before the Lord bekhol oz” (II Samuel 6:14) – what is “bekhol oz”? It is with all his might. What is “mekharker”? It is that he was clapping his hands one upon the other and saying: Exalted Lord [kiri ram]. Israel were shouting and sounding the shofars, trumpets, and all musical instruments, as it is stated: “All the house of Israel were taking up the Ark of the Lord with shouting and with the sounding of the shofar” (II Samuel 6:15). And one verse says: “All Israel were taking up the Ark of the Covenant of the Lord [with shouts, and with sound of a shofar, and with trumpets, and with cymbals, sounding with lyres and harps]” (I Chronicles 15:28).
When they arrived in Jerusalem, all the women were peering at David from the rooftops and from the windows and saw him dancing and reveling, but he did not care. That is what is written: “It was, as the Ark of the Lord was entering the City of David [that Mikhal daughter of Saul peered through the window]” (II Samuel 6:16). You see that his wife was peering at him. From where is it derived that the same is true of all the women of Jerusalem? It is as she says: “How honorable today is the king of Israel, who was exposed today before the eyes of the maidservants of his servants” (II Samuel 6:20).
“She saw King David mefazez umkharker…” (II Samuel 6:16) – when she saw him conducting himself like a commoner, he was contemptible in her eyes. What is mefazez umkharker? What would he do? Our Rabbis said: He was wearing refined gold garments similar to pure gold [paz]. He would strike his hands one on another and clap, and he would cry kiri ram. He would mefazez. What is mefazez? The refined gold that was on him would produce a clinking sound. Could it be that David did not do any more than that? No. Rather, he would reverse his cloak and leap before it, as it is written elsewhere: “And saw King David dancing and reveling…” (I Chronicles 15:29). All the women were peering at him from the rooftops and the windows, and he did not care. From where do you learn that David would reverse his cloak and leap?49The midrash returns to this question later.
It is as you find that once they took it into the City of David, they displayed it in the place that David had prepared for it, and he and Israel offered up burnt offerings before it, as it is written: “They brought the Ark of the Lord, and they displayed it [in its place, within the tent that David had pitched for it]” (II Samuel 6:17). Elsewhere it is written: “They presented burnt offerings and peace offerings before God” (I Chronicles 16:1) – after he concluded the offering, he blessed the entire people because they honored the Ark. He gave gifts to them all as an expression of joy for the Ark, and to the women, as it is stated: “David concluded offering up the burnt offerings and the peace offerings, [and he blessed the people in the name of the Lord of hosts]. He distributed to all the people, to the entire multitude of Israel, [both men and women, to each, one loaf of bread, one portion of beef [eshpar], and one raisin cake [ashisha]]” (II Samuel 6:18–19). What is eshpar? It is one-sixth [eḥad mishisha] of a bull [bapar]; ashisha, one-sixth of an ephah. Some say: Ashisha – a cask of wine, just as it says: “And lovers of goblets [ashishei] of grapes” (Hosea 3:1).
After all Israel took their leave from him, he turned to bless his household and to bring them joy, due to the overwhelming celebration of the Ark. Mikhal emerged to meet him and disgraced him for debasing himself before the eyes of the women in honor of the Ark. That is what is written: “David returned to bless his household. [Mikhal daughter of Saul came out to meet David, and she said: How honorable today was the king of Israel, who was exposed today before the eyes of the maidservants of his servants, in the manner that one of the idlers is exposed]” (II Samuel 6:20). She did not enable him to enter into the house, but she went out and verbally lambasted him. “She said: How honorable today was the king of Israel, who was exposed today before the eyes of the maidservants of his servants.” From here you learn that he reversed his cloak and leapt, as she said to him: “Who was exposed today.” She began instigating a quarrel with him, seeking to utterly shame him. She said to him: ‘Have you seen your glory?’ “How honorable today was the king of Israel”? ‘Now you have let it be known that you are king?’ “Who was exposed today” – if only it had been privately, but rather it was “before the eyes of the maidservants of his servants.” These are the women of Israel, whom she characterizes as maidservants. “In the manner that one of the idlers is exposed” – Rabbi Abba bar Kahana said: The idlest of the idlers is the dancing jester, as there is no one idler than he is from any mitzva. That is how David was dancing before the Ark.
She said to him: ‘Today the glory of father’s household has been revealed. Come and see what the difference is between you and father’s household. All members of my father’s household were modest and holy.’ They said about the household of Saul that neither heel nor big toe of theirs was ever seen. That is what is written: “He came to the sheep enclosures upon the way, and there was a cave there. Saul came [to relieve himself]” (I Samuel 24:3). What is, “he came to the sheep enclosures [gidrot]”? Rabbi Avin in the name of Rabbi Elazar: He entered a sheep pen, a gate within a gate. “Saul came to relieve himself [lehasekh et raglav]” – he made himself like a booth [sukka], wrapped in flowing robes and sat in the lavatory. He would lower his garment a bit and raise it a bit, lower it a bit and raise it a bit. David said: It is not proper to harm so modest a body. That is what is written that he said to him: “Behold, this day your eyes have seen that the Lord delivered you today into my hand in the cave, and one said to kill you, and I vataḥas on you” (I Samuel 24:10). It is not written here, “I had compassion [vaaḥus] on you,” but rather, “it has compassion [vataḥas] on you” – your modesty caused there to be compassion on you. That is what Mikhal said to him: ‘The members of father’s household were so modest, and you stand and expose your garment like one of the idlers.’
When she finished her words, he said to her: ‘Was I reveling before a king of flesh and blood? Was it not before the King of kings that I was reveling, who chose me over your father and his entire household? Were your father more righteous than I, would God have chosen me and rejected your father’s household?’ That is what is written: “David said to Mikhal: Before the Lord, [who chose me over your father and over his entire household, to appoint me ruler over the people of the Lord, over Israel, I will revel before the Lord]” (II Samuel 6:21). He said to her: ‘Your father was king over Israel alone; I am ruler over Israel and Judah.’ That is what is written: “Over the people of the Lord” – this is the tribe of Judah. “Over Israel” – these are the rest of the tribes.
Another matter: He said to her: ‘The members of your father’s household sought their own glory and forsook the glory of Heaven. I do not do so, but rather, I forsake my own glory and seek the glory of Heaven.’ That is what is written: “I would be demeaned even more than this, [and I would be lowly in my eyes; but with the maidservants of whom you spoke, with them, I would be honored]” (II Samuel 6:22). ‘Do not say that I was lowly in the eyes of others and not contemptible in my perception’; the verse states: “And I would be lowly in my eyes.” “But with the maidservants of whom you spoke, with them, I would be honored” – he said to her: ‘Those women whom you characterized as maidservants are not maidservants [amahot], but mothers [imahot]. If only I will have a portion with them in the future.’ That is what is written: “But with the maidservants of whom you spoke” – if only, “with them, I would be honored.”
Because Mikhal said this, she was punished, as it is written thereafter: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23). But is it not written: “Yitre’am, to Egla his wife” (I Chronicles 3:3)? She lowed like a calf [egla] and died.50The reference is to Mikhal and that she died in childbirth. That is what is written: “[Mikhal…did not have a child] until the day of her death” – but on the day of her death she had.
There is no person in Israel who debased himself for the mitzvot more than David. That is what is written that he said: “Lord, my heart was not haughty” (Psalms 131:1) – when Samuel anointed me as king; “nor my eyes lofty” (Psalms 131:1) – when I killed Goliath; “and I did not aspire to greatness” (Psalms 131:1) – when they restored me to my kingdom; “or to what is beyond me” (Psalms 131:1) – when I took up the Ark. “Instead I have composed and quieted my soul, like a weaned child on his mother” (Psalms 131:2) – just as this child is not ashamed to be exposed before his mother, so, I have composed myself before You that I was not ashamed to debase myself before You in Your honor. “My soul is like a weaned child” (Psalms 131:2) – like this infant who emerges from his mother’s womb, and he has no haughtiness of spirit to refrain from nursing from his mother’s breasts, so my soul is upon me, as I am not ashamed to study Torah from the insignificant of Israel. Rabbi Ada bar Rabbi Ḥanina said: The Holy One blessed be He said to him: ‘You have rendered yourself like a weaned child; as you live, just as this child has no iniquities, so, you have no iniquities, as it is stated: “The Lord has expunged your sin; you will not die” (II Samuel 12:13).
From here you learn that a person may not comport himself with haughtiness before the Omnipresent, but rather, he should debase himself for His glory. Rabbi Yehuda HaLevi bar Rabbi Shalom said: The actions of the Holy One blessed be He are unlike the actions of flesh and blood. Why? The cook of flesh and blood has fine garments. When he goes out to the marketplace he wears them, but when he stands and cooks, he removes the nice ones and wears tatters and an apron. Moreover, when he sweeps the stove and the oven, he wears lower-quality garments than those. But before the Holy One blessed be He, when the priest sweeps the altar and removes the ashes, he dons excellent garments, as it is stated: “The priest shall don his linen vestments…” (Leviticus 6:3), so that “he shall remove the ashes” (Leviticus 6:3). Why is it so? It is only to inform you that there is no haughtiness before the Omnipresent.
Likewise, you find that Elazar the priest would comport himself with humility before the Omnipresent. Rabbi Yehoshua ben Levi said: Elazar was the head of heads, the prince of princes, as it is stated: “The prince of the princes of the Levites was Elazar son of Aaron the priest…” (Numbers 3:32). See the authority that he possessed, and you assume that because he was a prominent man he would delegate others to bear the vessels that he was supposed to bear. No; rather, he himself would bear them, as it is stated: “The charge of Elazar son of Aaron the priest [is the illuminating oil, and the incense of the spices, and the meal offering of the daily offering, and the anointing oil]” (Numbers 4:16). How did he bear all these? Our Rabbis said: This is how he bore them: The anointing oil in his right, the incense of the spices in his left, and the meal offering of the daily offering of the morning was suspended from his forearm. Where was the one brought in the afternoon placed? Rabbi Aḥa said that Rabbi Shimon ben Yoḥai said: He would suspend a type of small bowl from his belt, because his loins were girded with a belt like a servant before his master. This is to inform you that there is no haughtiness before God. “The charge of the entire Tabernacle, and of all that is in it, in the sacred, and in its vessels” (Numbers 4:16) – as it was he who would give them the Ark, the table, the candelabrum, and the altars and all their utensils, just as it says: “Their commission: The Ark, [the table, the candelabrum, the altars, and the sacred vessels with which they would serve, and the screen, and all its work]. The prince of the princes of the Levites was Elazar…” (Numbers 3:31–32).