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http://www.chabad.org/therebbe/article_cdo/aid/61957/jewish/What-Makes-a-Jew-Jewish.htm
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What Makes a Jew "Jewish"?
Adapted from a public talk by the Lubavitcher Rebbe
Question:
Is Judaism a "religion"? Is the term "non-religious Jew" an oxymoron? Can one still be Jewish without observing the edicts and ethos of Torah in one's daily life?
Answer:
Jews defy all conventional definitions of a "people" or "nation." We lack a common race, culture or historical experience. While we all share our eternal rights to the Land of Israel, for all but a few centuries of the last 4,000 years the overwhelming majority of Jews have not lived or even set foot in the Jewish homeland.
Throughout our 3300-year history, what has defined us as Jews is a relationship and commitment. We are Jews because G-d chose us to be His "cherished treasure from all the nations... a kingdom of priests and a holy people" (Exodus 19:5-6). We are Jews because G-d chose us to play the central role in the implementation of His purpose in creation: to orientate our lives in accordance with His will, and to develop a society and world community that reflects His goodness and perfection.
The substance of this relationship, the charter of this commitment, is the Torah. The Torah is G-d's concept of reality as communicated to man, the blueprint that describes the perfected world envisioned by its Creator and details the manner in which the Inventor of Life wishes it to be lived.
This would seem to define our Jewishness as a "religion": we are Jews because we adhere to the beliefs and practices mandated by the Torah. But the Torah itself says that this is not so.
The Torah itself proclaims (Leviticus 16:16) that G-d "dwells amongst them in the midst of their impurities" -- that His relationship with His people remains unaffected regardless of their behavior. In the words of the Talmud (Sanhedrin 44a), "A Jew, although he has transgressed, is a Jew."
According to Torah law, a person's Jewishness is not a matter of life-style or self-perception: one may be totally unaware of one's Jewishness and still be a Jew, or one may consider himself Jewish and observe all the precepts of the Torah and still not be a Jew.
In other words, it is the relationship between the Jew and his Creator that defines his Jewishness -- not his acknowledgment of this relationship or his actualization of it in his daily life. It is not the observance of Torah's mitzvot (Divine "commandments") that makes him a Jew, but the commitment that the mitzvot represent.
The Essence of a Transgression
This is the deeper significance of the axiom, "A Jew, although he has transgressed, is a Jew."
The simple meaning of these words is that a Jew is still a Jew despite his transgressions. But on a deeper level, it is because he has transgressed that he is a Jew. A non-Jew who eats chametz (leavened bread) on Passover has done nothing wrong; likewise, his eating matzah on the Seder night has no moral or spiritual significance. But for a Jew, the mitzvot of Passover are a component of his relationship with G-d: by observing them he is realizing this relationship and extending it to his daily life; if he violates them, G-d forbid, he is transgressing -- he is acting contrary to the commitment which defines his identity. Thus, in a certain sense, the fact of a Jew's transgression is no less an expression (albeit a negative one) of his relationship with G-d than his observance of a mitzvah.
Indeed, the Hebrew word mitzvah means both "commandment" and "connection." The relationship between the word's two meanings can also be understood on two levels. On the behavioral level, we connect to G-d through our fulfillment of His commandments. On a deeper level, we are inexorably connected to Him by virtue of the fact that He chose us as the object of His commandments. Obviously, these two levels of connection are two sides of the same coin, being the inner and outer faces of the same truth: our observance of the mitzvot is the manifestation, in our daily lives, of the intrinsic bond between G-d and Israel.
The Six-Dimensional Link
The Zohar, the basic work of the Kabbalah, expresses this concept in the following manner:
There are three connections ('kishrin") that are bound to each other: G-d, the Torah, and Israel --each consisting of a level upon a level, hidden and revealed. There is the hidden aspect of G-d, and the revealed aspect; Torah, too, has both a hidden and a revealed aspect; and so it is with Israel, who also has both a hidden and a revealed aspect.
The Zohar goes on to describe the manner in which the Torah serves as the connecting link between G-d and Israel: how the Torah is one with its Divine Author, and how the Jewish people connect to the Torah through their study and observance of its teachings.
But what are the "hidden" and "revealed" elements of G-d, Torah and Israel? And what is their relevance to our connection to G-d through His Torah?
The Zohar is intimating that these three "connections" are interlinked on two levels, both on a "hidden" and on a "revealed" plane. For each of the three interconnected links possesses both an explicit and an implicit dimension.
There is the so-called "revealed" aspect of G-d -- those expressions of His reality which He chooses to manifest within the created existence; and there is His "hidden" unknowable essence. The Jew, too, has his revealed and manifest self -- the manner in which he expresses himself through his behavior; and his hidden, quintessential self. And the Torah, as outlined above, has both a more pronounced as well as a more implicit significance as the connecting link between G-d and Israel.
On the "hidden" plane, the soul of the Jew is bound to the very essence of G-d through the underlying relationship and commitment which Torah represents. Even if the Jew's life, on the conscious-behavioral level, is inconsistent with the revealed will of the Almighty, s/he is no "less" a Jew, G-d forbid: no matter what, the "hidden" intrinsic bond that defines his Jewishness is unaffected. But in order to express this relationship on all levels of his being, in order to bring his life in line with her essence, the Jew must reiterate the connection on the "revealed" level. This s/he does by studying G-d's Torah and observing its mitzvot.
The Third Juncture
There is, however, another, yet deeper meaning to the Zohar's words.
The above-cited passage speaks of "three connections which are bound to each other." The Aramaic word translated here as "connections" is kishrin, which literally means "knots."
At first glance, this seems to be an inaccurate usage. If Torah is the link between G-d and Israel, then what we have are three entities (G-d, Torah and Israel) linked via two connections (Israel's connection to Torah and the Torah's connection with the Almighty). Where do we have three knots/connections?
This brings us to a second definition of the "hidden" and "revealed" dimensions of the relationship between G-d and Israel. The Midrash states:
Two things preceded G-d's creation of the world: Torah and Israel. Still, I do not know which preceded which. But when Torah states "Speak to the Children of Israel...", "Command the Children of Israel...", and so on, I know that Israel preceded all (Tana D'vei Eliyahu Rabba, chapter 14)
In other words, G-d created the world in order that Israel might implement His Divine plan for existence, as outlined in the Torah. So the concepts of "Israel" and "Torah" both precede the concept of a "world" in the Creator's "mind." Yet which is the more deeply rooted "idea" within the Divine consciousness, Torah or Israel? Does Israel exist so that the Torah be implemented, or does the Torah exist to serve the Jew in the fulfillment of his mission and the expression of his relationship with G-d? If the Torah describes itself as a communication to Israel -- the Midrash is saying -- this presumes the concept of "Israel" as primary to that of "Torah."
This means that G-d's relationship with Israel "pre-dates" (in the conceptual sense) the Torah, for the Torah comes to serve that relationship. In this sense, Israel is the "link" between the Torah and G-d: the Torah's existence as the embodiment of the Divine wisdom and will is a result of Israel's existence and its connection with G-d.
Thus, we have three connections linking G-d, Israel and the Torah:
On the revealed level, the Torah serves as the link between G-d and Israel: the Torah is connected to G-d, and Israel is connected to the Torah. (This includes both levels of connection outlined above -- the connection achieved through the performance of a mitzvah and the connection defined by the commitment itself ).
But on a deeper, more quintessential level, there exists a third connection: the "direct" connection between G-d and His people which precedes the very concept of a Torah. On this level, Israel's involvement in Torah is what connects the Torah to G-d -- what causes Him to extend His infinite and wholly indefinable being into a medium of "Divine wisdom" and "Divine will." On this level, it is not the Jew who needs the Torah in order to be one with G-d, but the Torah who "needs" the Jew to evoke G-d's desire to project Himself via the Torah.
Nevertheless, the Torah is crucial to the Jew's relationship with G-d. The essence of the Jew, as it is rooted within the essence of G-d, is indeed one with its Source. But then it "descends" to become part of the created existence, assuming a distinct identity as a soul and then as a human being. So G-d provided the Jew with His Torah. Through Torah, the Jew touches base with his own quintessential self and makes his intrinsic bond with his Creator a reality in his daily life.
Wednesday, May 30, 2012
Infallibility & How The Apostles Taught the Study of Sacred Tradition.
http://blackieschurchmilitant-apocalypsis.blogspot.com/2007/08/apostles-taught-study-of-sacred.html
Infallibility & How The Apostles Taught the Study of Sacred Tradition.
Quote:
Originally Asserted by a Non-Catholic:
Any church arrogant enough to claim infallibility is elevating it's self above God and is blasphemy! There are other "churches" that claim to be infallible, how shall I know which one is lying and which one is telling the truth?
I will answer this for you, by reading the bible for myself and letting the Holy Ghost interpret it for me as He does. BTW any church claiming infallability is a false church.
A rant without any support from the Word of God.
And yet Christ Himself promised that assurance of infallibility to His church when He said. 18 And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. 19 And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.Matthew 16.
So then you claim this infallibility for yourself? That is precisely what this statement does, while denying what Our Lord promised to His church and actually attempting to usurp that authority and promise of assurance for yourself. I wouldn't do that. So then you are telling us that you are never wrong? Yet I have already proved you wrong several times in this discussion alone.
By this statement you have logically condemned yourself.
Quote:
Originally Asserted by non-Catholic
2Ti 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
I love this verse! I don't suppose that you've noticed here that St. Paul does not say to St. Timothy. "Study the Bible", or "Study the scriptures", and so based on what this verse says (and the context nowhere changes this...) then sacred Tradition is included in what Paul is telling Timothy to study. In this he would be following the apostles.
Example: (I asked you to look all this up and apparently you dismissed my request, so now I'm going to show you why that was so important.)
Look at these verses from the letter of St. Jude, the next to last book in the New Testament. (You do accept Jude as inspired canon of scripture, right?)
Jude Chapter 1:9: But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, "The Lord rebuke you."
Where is that found in the Old Testament? Please show me chapter and verse.
Jude Chapter 1:14: It was of these also that Enoch in the seventh generation from Adam prophesied, saying, "Behold, the Lord came with his holy myriads, 15: to execute judgment on all, and to convict all the ungodly of all their deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh things which ungodly sinners have spoken against him."
Where is that in the Old Testament please? Again, I need chapter and verse?
Jude Chapter 1:9: But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, "The Lord rebuke you."....Jude Chapter 1:14: It was of these also that Enoch in the seventh generation from Adam prophesied, saying, "Behold, the Lord came with his holy myriads, 15: to execute judgment on all, and to convict all the ungodly of all their deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh things which ungodly sinners have spoken against him."
Where is that in the Old Testament please? Again, I need chapter and verse?
Jude Chapter 1:9: But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, "The Lord rebuke you."....Jude Chapter 1:14: It was of these also that Enoch in the seventh generation from Adam prophesied, saying, "Behold, the Lord came with his holy myriads, 15: to execute judgment on all, and to convict all the ungodly of all their deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh things which ungodly sinners have spoken against him."
2nd Timothy Chapter 3:8: As Jannes and Jambres opposed Moses, so these men also oppose the truth, men of corrupt mind and counterfeit faith;
The first 1st is quoting The Assumption of Moses. Not the Old Testament, yet the apostle Jude quotes it as a fact of belief.
The 2nd is quoting The Book of Enoch. Not the Old Testament, yet the apostle Jude quotes it as a fact of belief.
The 3rd is quoting the Book of Jannes and Jambres and not the Old Testament. (Go ahead and look...their names are nowhere found in the OT!), yet here again...St. Paul refers to something as fact that is not stated in the inspired canon. So then... he is clearly telling Timothy to study both scripture and traditional sources, since that is clearly shown here as apostolic practice.
So much for the idea that the apostles taught Sola Scriptura.
Quote:
Originally Asserted by non-Catholic
You see it all the time. People don't agree on everything, even within any church, including your catholic church. At the same time, if you go to the same source of truth (the bible) and study it though the Holy Spirit, you can understand no matter who you are.
If this were actually true then all faithful believers would hold the exact same doctrines and beliefs...but that is not so among n-Cs, though with in the Catholic Church one single authority is acknowledged and there is indeed one authoritative and knowledgeable source of doctrinal interpretation.
Your comments that some Catholics might dissent or disagree does not indict that infallible authority in faith and morals but instead indicts the consciences of those who dissent or oppose those teachings.
Infallibility & How The Apostles Taught the Study of Sacred Tradition.
Quote:
Originally Asserted by a Non-Catholic:
Any church arrogant enough to claim infallibility is elevating it's self above God and is blasphemy! There are other "churches" that claim to be infallible, how shall I know which one is lying and which one is telling the truth?
I will answer this for you, by reading the bible for myself and letting the Holy Ghost interpret it for me as He does. BTW any church claiming infallability is a false church.
A rant without any support from the Word of God.
And yet Christ Himself promised that assurance of infallibility to His church when He said. 18 And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. 19 And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.Matthew 16.
So then you claim this infallibility for yourself? That is precisely what this statement does, while denying what Our Lord promised to His church and actually attempting to usurp that authority and promise of assurance for yourself. I wouldn't do that. So then you are telling us that you are never wrong? Yet I have already proved you wrong several times in this discussion alone.
By this statement you have logically condemned yourself.
Quote:
Originally Asserted by non-Catholic
2Ti 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
I love this verse! I don't suppose that you've noticed here that St. Paul does not say to St. Timothy. "Study the Bible", or "Study the scriptures", and so based on what this verse says (and the context nowhere changes this...) then sacred Tradition is included in what Paul is telling Timothy to study. In this he would be following the apostles.
Example: (I asked you to look all this up and apparently you dismissed my request, so now I'm going to show you why that was so important.)
Look at these verses from the letter of St. Jude, the next to last book in the New Testament. (You do accept Jude as inspired canon of scripture, right?)
Jude Chapter 1:9: But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, "The Lord rebuke you."
Where is that found in the Old Testament? Please show me chapter and verse.
Jude Chapter 1:14: It was of these also that Enoch in the seventh generation from Adam prophesied, saying, "Behold, the Lord came with his holy myriads, 15: to execute judgment on all, and to convict all the ungodly of all their deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh things which ungodly sinners have spoken against him."
Where is that in the Old Testament please? Again, I need chapter and verse?
Jude Chapter 1:9: But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, "The Lord rebuke you."....Jude Chapter 1:14: It was of these also that Enoch in the seventh generation from Adam prophesied, saying, "Behold, the Lord came with his holy myriads, 15: to execute judgment on all, and to convict all the ungodly of all their deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh things which ungodly sinners have spoken against him."
Where is that in the Old Testament please? Again, I need chapter and verse?
Jude Chapter 1:9: But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, "The Lord rebuke you."....Jude Chapter 1:14: It was of these also that Enoch in the seventh generation from Adam prophesied, saying, "Behold, the Lord came with his holy myriads, 15: to execute judgment on all, and to convict all the ungodly of all their deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh things which ungodly sinners have spoken against him."
2nd Timothy Chapter 3:8: As Jannes and Jambres opposed Moses, so these men also oppose the truth, men of corrupt mind and counterfeit faith;
The first 1st is quoting The Assumption of Moses. Not the Old Testament, yet the apostle Jude quotes it as a fact of belief.
The 2nd is quoting The Book of Enoch. Not the Old Testament, yet the apostle Jude quotes it as a fact of belief.
The 3rd is quoting the Book of Jannes and Jambres and not the Old Testament. (Go ahead and look...their names are nowhere found in the OT!), yet here again...St. Paul refers to something as fact that is not stated in the inspired canon. So then... he is clearly telling Timothy to study both scripture and traditional sources, since that is clearly shown here as apostolic practice.
So much for the idea that the apostles taught Sola Scriptura.
Quote:
Originally Asserted by non-Catholic
You see it all the time. People don't agree on everything, even within any church, including your catholic church. At the same time, if you go to the same source of truth (the bible) and study it though the Holy Spirit, you can understand no matter who you are.
If this were actually true then all faithful believers would hold the exact same doctrines and beliefs...but that is not so among n-Cs, though with in the Catholic Church one single authority is acknowledged and there is indeed one authoritative and knowledgeable source of doctrinal interpretation.
Your comments that some Catholics might dissent or disagree does not indict that infallible authority in faith and morals but instead indicts the consciences of those who dissent or oppose those teachings.
Extra Biblical truths
http://blackieschurchmilitant-apocalypsis.blogspot.com/2012/03/does-bible-teach-that-everything-that.html
Does the Bible teach that everything that we believe and practice has to be found in its pages?
A Catholic buddy of mine offered this list as a start...
Hmmm...things non-Catholics believe that are not in the Bible. Lets see.
1. Evangelistic appeals.
2. Vacation Bible School.
3. Youth groups and youth pastors.
4. Church picnics,
5. Praise bands.
6. Bible Colleges.
7. Short hair on men, long hair on women. ( I once knew a preacher who insisted Jesus had a crew cut
A non-Catholic then asked, "Can you show me where in the Bible it calls tradition God breathed?" to which I replied, Sure...2nd Thessalonians 3:6 And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of us.
So still no one has shown me where the Bible says that everything that we believe and practice has to be found in the pages of the Bible. I need to see this if I'm going to abandon my Catholic faith and return to what you have.
In fact...you need to show it to all of us Catholics because so long as you can't, every Catholic reading this has no chance of converting away from our most holy faith. Worse still...it makes it appear that we are right to reject this and (God help us all!), that would mean that you would be wise to seriously consider converting to the Catholic faith ASAP.
If it's not in the Bible then it violates the very tenet that virtually every n-C doctrine is based upon, that such things must be found in the pages of the Bible. That's probably the fundamental foundation of most n-C belief and teaching in the last 500 years.
This is a doctrine is one that many non-Catholics hold very dear and I'm serious...if you can show me this and not be refuted by me and my Catholic brothers and sisters, then you have a chance to really dent our Catholic faith. If you can't....well...that dent might be somewhere else.
I have Bibles all over the place right here and you even get the benefit of the 73 book canon to use. I absolutely need to see this. Seriously.
This article is about getting some non-Catholic to show me where this idea is found within the pages of the Word of God. That's all I'm asking here.
If you want to shake me as a Catholic loose from my faith then this is what it will take.
I've read the Bible several times and cannot find this taught there, even with 73 books to work with.
I re-converted to the Catholic faith in part because of this very thing. If the Catholic Church is wrong on this...it should be pretty simple to show me.
This also has to with MATERIAL AND FORMAL SUFFICIENCY which is one of the things that a lot of people on both sides of this issue don't understand. My friend John Martignoni has a kinda neat way of explaining that here. A friend of mine said that his church takes the Bible literally, but that the Catholic Church doesn't...is that true?
The Fullness of truth is important. In John 14:6 Jesus tells us that He is "the truth" and I for one want nothing less.
I am trying to get you or any of the other n-Cs here that hold that belief to show us where it is found in the Word of God.
Again though....where is this scriptural mandate that all that we believe and practice must be found in the pages of the Bible?
I don't understand how people can believe this idea since St. Paul plainly tells Timothy that he's to withdraw from anyone who doesn't walk according to that tradition. If it wasn't inspired, the why would he make a big deal of it?
2nd Thessalonians 3:6 And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of us.
The following article from my blog points out some other ways in which the apostles showed their thinking on Sacred Tradition. Infallibility & How The Apostles Taught the Study of Sacred Tradition.
THIS CONCEPT OF SACRED TADITION IS THE UYNDERPINNING OF JUDAISM AS WELL AS TAUGHT IN THE MIDRASHIM THEN NEXT POST WILL HIGHLIGHT THIS ARTICLE
Does the Bible teach that everything that we believe and practice has to be found in its pages?
A Catholic buddy of mine offered this list as a start...
Hmmm...things non-Catholics believe that are not in the Bible. Lets see.
1. Evangelistic appeals.
2. Vacation Bible School.
3. Youth groups and youth pastors.
4. Church picnics,
5. Praise bands.
6. Bible Colleges.
7. Short hair on men, long hair on women. ( I once knew a preacher who insisted Jesus had a crew cut
A non-Catholic then asked, "Can you show me where in the Bible it calls tradition God breathed?" to which I replied, Sure...2nd Thessalonians 3:6 And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of us.
So still no one has shown me where the Bible says that everything that we believe and practice has to be found in the pages of the Bible. I need to see this if I'm going to abandon my Catholic faith and return to what you have.
In fact...you need to show it to all of us Catholics because so long as you can't, every Catholic reading this has no chance of converting away from our most holy faith. Worse still...it makes it appear that we are right to reject this and (God help us all!), that would mean that you would be wise to seriously consider converting to the Catholic faith ASAP.
If it's not in the Bible then it violates the very tenet that virtually every n-C doctrine is based upon, that such things must be found in the pages of the Bible. That's probably the fundamental foundation of most n-C belief and teaching in the last 500 years.
This is a doctrine is one that many non-Catholics hold very dear and I'm serious...if you can show me this and not be refuted by me and my Catholic brothers and sisters, then you have a chance to really dent our Catholic faith. If you can't....well...that dent might be somewhere else.
I have Bibles all over the place right here and you even get the benefit of the 73 book canon to use. I absolutely need to see this. Seriously.
This article is about getting some non-Catholic to show me where this idea is found within the pages of the Word of God. That's all I'm asking here.
If you want to shake me as a Catholic loose from my faith then this is what it will take.
I've read the Bible several times and cannot find this taught there, even with 73 books to work with.
I re-converted to the Catholic faith in part because of this very thing. If the Catholic Church is wrong on this...it should be pretty simple to show me.
This also has to with MATERIAL AND FORMAL SUFFICIENCY which is one of the things that a lot of people on both sides of this issue don't understand. My friend John Martignoni has a kinda neat way of explaining that here. A friend of mine said that his church takes the Bible literally, but that the Catholic Church doesn't...is that true?
The Fullness of truth is important. In John 14:6 Jesus tells us that He is "the truth" and I for one want nothing less.
I am trying to get you or any of the other n-Cs here that hold that belief to show us where it is found in the Word of God.
Again though....where is this scriptural mandate that all that we believe and practice must be found in the pages of the Bible?
I don't understand how people can believe this idea since St. Paul plainly tells Timothy that he's to withdraw from anyone who doesn't walk according to that tradition. If it wasn't inspired, the why would he make a big deal of it?
2nd Thessalonians 3:6 And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of us.
The following article from my blog points out some other ways in which the apostles showed their thinking on Sacred Tradition. Infallibility & How The Apostles Taught the Study of Sacred Tradition.
THIS CONCEPT OF SACRED TADITION IS THE UYNDERPINNING OF JUDAISM AS WELL AS TAUGHT IN THE MIDRASHIM THEN NEXT POST WILL HIGHLIGHT THIS ARTICLE
The Levites The descendants of Moses and Aaron
http://www.chabad.org/parshah/torahreading.asp?aid=36466&v=ds&p=4
Numbers 1:1-4:20
The Levites The descendants of Moses and Aaron
Chapter 3
Need to finish the rest of chapter 3
1. These are the descendants of Moses and Aaron on the day that the Lord spoke to Moses at Mount Sinai. א. וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמֹשֶׁה בְּיוֹם דִּבֶּר יְ־הֹוָ־ה אֶת מֹשֶׁה בְּהַר סִינָי:
These are the descendants of Moses and Aaron: Yet only the sons of Aaron are mentioned. However, they are considered descendants of Moses because he taught them Torah. This teaches us that whoever teaches Torah to the son of his fellow man, Scripture regards it as if he had begotten him - [Sanh. 19b] ואלה תולדת אהרן ומשה: ואינו מזכיר אלא בני אהרן. ונקראו תולדות משה, לפי שלמדן תורה. מלמד שכל המלמד את בן חבירו תורה, מעלה עליו הכתוב כאלו ילדו:
on the day that the Lord spoke to Moses: they became his descendants, because he taught them what he had learned from the Almighty. ביום דבר ה' את משה: נעשו אלו התולדות שלו, שלמדן מה שלמד מפי הגבורה:
2. These are the names of the sons of Aaron: Nadab the firstborn Abihu, Eleazar, and Ithamar. ב. וְאֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן הַבְּכוֹר נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר:
3. These are the names of the sons of Aaron, the anointed kohanim, whom he consecrated to serve as kohanim. ג. אֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן הַכֹּהֲנִים הַמְּשֻׁחִים אֲשֶׁר מִלֵּא יָדָם לְכַהֵן:
4. Nadab and Abihu died before the Lord when they brought alien fire before the Lord in the Sinai desert, and they had no children. Eleazar and Ithamar, however, served as kohanim in the presence of Aaron, their father. ד. וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי יְ־הֹוָ־ה בְּהַקְרִבָם אֵשׁ זָרָה לִפְנֵי יְ־הֹוָ־ה בְּמִדְבַּר סִינַי וּבָנִים לֹא הָיוּ לָהֶם וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם:
in the presence of Aaron: During his lifetime. [Num. Rabbah 2:26, Lev. Rabbah 20:11, Pesikta d’Rav Kahana p. 173b] על פני אהרן: בחייו:
5. The Lord spoke to Moses saying: ה. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:
6. Bring forth the tribe of Levi and present them before Aaron the kohen, that they may serve him. ו. הַקְרֵב אֶת מַטֵּה לֵוִי וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אַהֲרֹן הַכֹּהֵן וְשֵׁרְתוּ אֹתוֹ:
that they may serve him: What form does this service take? “They shall keep his charge” (verse 7). Since guarding the Sanctuary so that no stranger (non- kohen) should come near is his obligation, as it says, “You, your sons, and your father’s house with you, shall bear the iniquity of the Sanctuary” (Num. 18:1), and these Levites assisted him this was the service.
7. They shall keep his charge and the charge of the entire community before the Tent of Meeting, to perform the service of the Mishkan. ז. וְשָׁמְרוּ אֶת מִשְׁמַרְתּוֹ וְאֶת מִשְׁמֶרֶת כָּל הָעֵדָה לִפְנֵי אֹהֶל מוֹעֵד לַעֲבֹד אֶת עֲבֹדַת הַמִּשְׁכָּן:
They shall keep his charge: Any office to which a person is appointed and [the duty] he is bound to carry out, is מִשְׁמֶרֶת in Scripture and in Mishnaic idiom, as in reference to Bigthan and Teresh [where it says], “But my duty is not similar to your duty” (Meg. 13b), [meaning that the hours of my service do not coincide with those of yours]. Similarly [we find the word used in the clause],“The watches (מִשְׁמְרוֹת) of the kehuna and of the Levites.” ושמרו את משמרתו: כל מנוי שהאדם ממונה עליו ומוטל עליו לעשותו, קרוי משמרת בכל המקרא ובלשון משנה, כמו שאמרו בבגתן ותרש (מגילה יג ב) והלא אין משמרתי ומשמרתך שוה, וכן משמרות כהונה ולויה:
8. They shall take charge of all the vessels of the Tent of Meeting and the charge of the children of Israel, to perform the service of the Mishkan. ח. וְשָׁמְרוּ אֶת כָּל כְּלֵי אֹהֶל מוֹעֵד וְאֶת מִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת עֲבֹדַת הַמִּשְׁכָּן:
the charge of the children of Israel: All of them were bound [to take care of] the needs of the Sanctuary, but the Levites were in their stead, as their agents. Thus, in reward, they [the Levites] take tithes from them [the Israelites], as it says,“for it is your reward, in exchange for your service” (Num. 18: 31). ואת משמרת בני ישראל: שכולן היו זקוקין לצרכי המקדש, אלא שהלוים באים תחתיהם בשליחותם, לפיכך לוקחים מהם המעשרות בשכרן, שנאמר (במד' יח, לא) כי שכר הוא לכם חלף עבודתכם:
9. You shall give over the Levites to Aaron and his sons; they shall be wholly given over to him from the children of Israel. ט. וְנָתַתָּה אֶת הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו נְתוּנִם נְתוּנִם הֵמָּה לוֹ מֵאֵת בְּנֵי יִשְׂרָאֵל:
Given over to him: for assistance. נתונים המה לו: לעזרה:
from the children of Israel: Heb. מֵאֵת בְּנֵי יִשְׂרָאֵל, like מִתּוֹךְ בְּנֵי יִשְׂרָאֵל, from among the children of Israel, that is to say, they have been singled out for this purpose from the rest of the congregation by the decree of the Omnipresent, and He gave them to him, as it says, “And I have given the Levites, they are… given” (Num. 8:19). מאת בני ישראל: כמו מתוך בני ישראל, כלומר משאר כל העדה נבדלו לכך בגזרת המקום, והוא נתנם לו, שנאמר (במד' ח, יט) ואתנה את הלוים נתונים וגו'
10. You shall appoint Aaron and his sons, and they shall keep their kehunah; any outsider [non kohen] who approaches shall be put to death. י. וְאֶת אַהֲרֹן וְאֶת בָּנָיו תִּפְקֹד וְשָׁמְרוּ אֶת כְּהֻנָּתָם וְהַזָּר הַקָּרֵב יוּמָת:
You shall appoint Aaron…: [The word תִּפְקֹד is] an expression of appointment, not of counting. ואת אהרן ואת בניו תפקד: לשון פקידות ואינו לשון מנין:
They shall observe their kehunah: [This refers to] receiving the blood [in a basin], dashing the blood, burning [the fats], and other rites entrusted to the priests. ושמרו את כהנתם: קבלת דמים וזריקה והקטרה ועבודות המסורות לכהנים:
11. The Lord spoke to Moses, saying. יא. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:
12. As for Me I have taken the Levites from among the children of Israel in place of all firstborns among the children of Israel who have opened the womb, and the Levites shall be Mine. יב. וַאֲנִי הִנֵּה לָקַחְתִּי אֶת הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל תַּחַת כָּל בְּכוֹר פֶּטֶר רֶחֶם מִבְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם:
As for Me: I have taken-As for Me; what right do I have to them ? ואני הנה לקחתי: ואני מהיכן זכיתי בהן:
from among the children of Israel: That the Israelites should have to hire them for My service? I gained My right to them through the [Israelite] firstborns, taking them [the Levites] in their place. For [originally] the service was performed by the firstborns, but when they sinned by [worshipping] the [golden] calf, they became disqualified. The Levites, who had not committed idolatry, were chosen in their stead. [Midrash Aggadah] מתוך בני ישראל: שיהיו ישראל שוכרין אותן לשירות שלי. על ידי הבכורות זכיתי בהם ולקחתים תמורתם, לפי שהיתה העבודה בבכורות, וכשחטאו בעגל נפסלו, והלוים שלא עבדו עבודה זרה נבחרו תחתיהם:
13. For all the firstborns are Mine; since the day I smote all the firstborns in the land of Egypt, I sanctified for Myself all the firstborns of Israel, both man and beast they shall become Mine, I am the Lord. יג. כִּי לִי כָּל בְּכוֹר בְּיוֹם הַכֹּתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד בְּהֵמָה לִי יִהְיוּ אֲנִי יְ־הֹוָ־ה:
Chapter 1
20. This was [the sum of] the children of Reuben, the firstborn of Israel, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כ. וַיִּהְיוּ בְנֵי רְאוּבֵן בְּכֹר יִשְׂרָאֵל תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם כֹּל זָכָר מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כָּל יֹצֵא צָבָא:
21. Those counted from the tribe of Reuben [were] forty six thousand, five hundred. כא. פְּקֻדֵיהֶם לְמַטֵּה רְאוּבֵן שִׁשָּׁה וְאַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
22. Of the tribe of Simeon, their descendants according to their families, according to their fathers' houses; his tally, according to the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כב. לִבְנֵי שִׁמְעוֹן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם פְּקֻדָיו בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם כָּל זָכָר מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
23. Those counted from the tribe of Simeon: fifty nine thousand, three hundred. כג. פְּקֻדֵיהֶם לְמַטֵּה שִׁמְעוֹן תִּשְׁעָה וַחֲמִשִּׁים אֶלֶף וּשְׁלֹשׁ מֵאוֹת:
24. Of the tribe of Gad, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כד. לִבְנֵי גָד תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
25. Those counted from the tribe of Gad: forty five thousand, six hundred and fifty. כה. פְּקֻדֵיהֶם לְמַטֵּה גָד חֲמִשָּׁה וְאַרְבָּעִים אֶלֶף וְשֵׁשׁ מֵאוֹת וַחֲמִשִּׁים:
26. Of the tribe of Judah, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כו. לִבְנֵי יְהוּדָה תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
27. Those counted from the tribe of Judah: seventy four thousand, six hundred. כז. פְּקֻדֵיהֶם לְמַטֵּה יְהוּדָה אַרְבָּעָה וְשִׁבְעִים אֶלֶף וְשֵׁשׁ מֵאוֹת:
28. Of the tribe of Issachar, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כח. לִבְנֵי יִשָּׂשכָר תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
29. Those counted from the tribe of Issachar: fifty four thousand, four hundred. כט. פְּקֻדֵיהֶם לְמַטֵּה יִשָּׂשכָר אַרְבָּעָה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
30. Of the tribe of Zebulun, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. ל. לִבְנֵי זְבוּלֻן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
31. Those counted from the tribe of Zebulun: fifty seven thousand, four hundred. לא. פְּקֻדֵיהֶם לְמַטֵּה זְבוּלֻן שִׁבְעָה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
32. Of the children of Yosef: of the tribe of Ephraim, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לב. לִבְנֵי יוֹסֵף לִבְנֵי אֶפְרַיִם תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
33. Those counted from the tribe of Ephraim: forty thousand, five hundred. לג. פְּקֻדֵיהֶם לְמַטֵּה אֶפְרָיִם אַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
34. Of the tribe of Manasseh, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לד. לִבְנֵי מְנַשֶּׁה תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
35. Those counted from the tribe of Manasseh: thirty two thousand, two hundred. לה. פְּקֻדֵיהֶם לְמַטֵּה מְנַשֶּׁה שְׁנַיִם וּשְׁלֹשִׁים אֶלֶף וּמָאתָיִם:
36. Of the tribe of Benjamin, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לו. לִבְנֵי בִנְיָמִן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
37. Those counted from the tribe of Benjamin: thirty five thousand, four hundred. לז. פְּקֻדֵיהֶם לְמַטֵּה בִנְיָמִן חֲמִשָּׁה וּשְׁלֹשִׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
38. Of the tribe of Dan, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לח. לִבְנֵי דָן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
39. Those counted from the tribe of Dan: sixty two thousand, seven hundred. לט. פְּקֻדֵיהֶם לְמַטֵּה דָן שְׁנַיִם וְשִׁשִּׁים אֶלֶף וּשְׁבַע מֵאוֹת:
40. Of the tribe of Asher, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. מ. לִבְנֵי אָשֵׁר תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
41. Those counted from the tribe of Asher: forty one thousand, five hundred. מא. פְּקֻדֵיהֶם לְמַטֵּה אָשֵׁר אֶחָד וְאַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
42. Of the tribe of Naphtali, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. מב. בְּנֵי נַפְתָּלִי תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
43. Those counted from the tribe of Naphtali: fifty three thousand, four hundred. מג. פְּקֻדֵיהֶם לְמַטֵּה נַפְתָּלִי שְׁלֹשָׁה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
44. These are the numbered ones, whom Moses and Aaron and the twelve princes of Israel counted each one [representing] his fathers' house. מד. אֵלֶּה הַפְּקֻדִים אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן וּנְשִׂיאֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר אִישׁ אִישׁ אֶחָד לְבֵית אֲבֹתָיו הָיוּ:
45. All the children of Israel were counted according to their fathers' houses, from twenty years and upward, all who were fit to go out to the army. מה. וַיִּהְיוּ כָּל פְּקוּדֵי בְנֵי יִשְׂרָאֵל לְבֵית אֲבֹתָם מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כָּל יֹצֵא צָבָא בְּיִשְׂרָאֵל:
46. The sum of all those who were counted: six hundred and three thousand, five hundred and fifty. מו. וַיִּהְיוּ כָּל הַפְּקֻדִים שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים:
47. But the Levites, according to their father's tribe were not numbered among them. מז. וְהַלְוִיִּם לְמַטֵּה אֲבֹתָם לֹא הָתְפָּקְדוּ בְּתוֹכָם:
48. The Lord spoke to Moses saying: מח. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:
49. Only the tribe of Levi you shall not number, and you shall not reckon their sum among the children of Israel. מט. אַךְ אֶת מַטֵּה לֵוִי לֹא תִפְקֹד וְאֶת רֹאשָׁם לֹא תִשָּׂא בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:
50. But you shall appoint the Levites over the Tabernacle of the Testimony, over all its vessels and over all that belong to it; they shall carry the Tabernacle and they shall minister to it, and they shall encamp around the Tabernacle. נ. וְאַתָּה הַפְקֵד אֶת הַלְוִיִּם עַל מִשְׁכַּן הָעֵדֻת וְעַל כָּל כֵּלָיו וְעַל כָּל אֲשֶׁר לוֹ הֵמָּה יִשְׂאוּ אֶת הַמִּשְׁכָּן וְאֶת כָּל כֵּלָיו וְהֵם יְשָׁרְתֻהוּ וְסָבִיב לַמִּשְׁכָּן יַחֲנוּ:
51. When the Tabernacle is set to travel, the Levites shall dismantle it; and when the Tabernacle camps, the Levites shall erect it; any outsider [non Levite] who approaches shall be put to death. נא. וּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יוּמָת:
52. The children of Israel shall encamp, each man by his own camp and each man by his division. נב. וְחָנוּ בְּנֵי יִשְׂרָאֵל אִישׁ עַל מַחֲנֵהוּ וְאִישׁ עַל דִּגְלוֹ לְצִבְאֹתָם:
53. The Levites shall encamp around the Mishkan of the Testimony, so that there be no wrath upon the congregation of the children of Israel and the Levites shall keep the charge of the Mishkan of the Testimony. נג. וְהַלְוִיִּם יַחֲנוּ סָבִיב לְמִשְׁכַּן הָעֵדֻת וְלֹא יִהְיֶה קֶצֶף עַל עֲדַת בְּנֵי יִשְׂרָאֵל וְשָׁמְרוּ הַלְוִיִּם אֶת מִשְׁמֶרֶת מִשְׁכַּן הָעֵדוּת:
54. And the children of Israel did according to all that the Lord had commanded Moses thus did they do. נד. וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה יְ־הֹוָ־ה אֶת מֹשֶׁה כֵּן עָשׂוּ:
Numbers 1:1-4:20
The Levites The descendants of Moses and Aaron
Chapter 3
Need to finish the rest of chapter 3
1. These are the descendants of Moses and Aaron on the day that the Lord spoke to Moses at Mount Sinai. א. וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמֹשֶׁה בְּיוֹם דִּבֶּר יְ־הֹוָ־ה אֶת מֹשֶׁה בְּהַר סִינָי:
These are the descendants of Moses and Aaron: Yet only the sons of Aaron are mentioned. However, they are considered descendants of Moses because he taught them Torah. This teaches us that whoever teaches Torah to the son of his fellow man, Scripture regards it as if he had begotten him - [Sanh. 19b] ואלה תולדת אהרן ומשה: ואינו מזכיר אלא בני אהרן. ונקראו תולדות משה, לפי שלמדן תורה. מלמד שכל המלמד את בן חבירו תורה, מעלה עליו הכתוב כאלו ילדו:
on the day that the Lord spoke to Moses: they became his descendants, because he taught them what he had learned from the Almighty. ביום דבר ה' את משה: נעשו אלו התולדות שלו, שלמדן מה שלמד מפי הגבורה:
2. These are the names of the sons of Aaron: Nadab the firstborn Abihu, Eleazar, and Ithamar. ב. וְאֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן הַבְּכוֹר נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר:
3. These are the names of the sons of Aaron, the anointed kohanim, whom he consecrated to serve as kohanim. ג. אֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֹן הַכֹּהֲנִים הַמְּשֻׁחִים אֲשֶׁר מִלֵּא יָדָם לְכַהֵן:
4. Nadab and Abihu died before the Lord when they brought alien fire before the Lord in the Sinai desert, and they had no children. Eleazar and Ithamar, however, served as kohanim in the presence of Aaron, their father. ד. וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי יְ־הֹוָ־ה בְּהַקְרִבָם אֵשׁ זָרָה לִפְנֵי יְ־הֹוָ־ה בְּמִדְבַּר סִינַי וּבָנִים לֹא הָיוּ לָהֶם וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם:
in the presence of Aaron: During his lifetime. [Num. Rabbah 2:26, Lev. Rabbah 20:11, Pesikta d’Rav Kahana p. 173b] על פני אהרן: בחייו:
5. The Lord spoke to Moses saying: ה. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:
6. Bring forth the tribe of Levi and present them before Aaron the kohen, that they may serve him. ו. הַקְרֵב אֶת מַטֵּה לֵוִי וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אַהֲרֹן הַכֹּהֵן וְשֵׁרְתוּ אֹתוֹ:
that they may serve him: What form does this service take? “They shall keep his charge” (verse 7). Since guarding the Sanctuary so that no stranger (non- kohen) should come near is his obligation, as it says, “You, your sons, and your father’s house with you, shall bear the iniquity of the Sanctuary” (Num. 18:1), and these Levites assisted him this was the service.
7. They shall keep his charge and the charge of the entire community before the Tent of Meeting, to perform the service of the Mishkan. ז. וְשָׁמְרוּ אֶת מִשְׁמַרְתּוֹ וְאֶת מִשְׁמֶרֶת כָּל הָעֵדָה לִפְנֵי אֹהֶל מוֹעֵד לַעֲבֹד אֶת עֲבֹדַת הַמִּשְׁכָּן:
They shall keep his charge: Any office to which a person is appointed and [the duty] he is bound to carry out, is מִשְׁמֶרֶת in Scripture and in Mishnaic idiom, as in reference to Bigthan and Teresh [where it says], “But my duty is not similar to your duty” (Meg. 13b), [meaning that the hours of my service do not coincide with those of yours]. Similarly [we find the word used in the clause],“The watches (מִשְׁמְרוֹת) of the kehuna and of the Levites.” ושמרו את משמרתו: כל מנוי שהאדם ממונה עליו ומוטל עליו לעשותו, קרוי משמרת בכל המקרא ובלשון משנה, כמו שאמרו בבגתן ותרש (מגילה יג ב) והלא אין משמרתי ומשמרתך שוה, וכן משמרות כהונה ולויה:
8. They shall take charge of all the vessels of the Tent of Meeting and the charge of the children of Israel, to perform the service of the Mishkan. ח. וְשָׁמְרוּ אֶת כָּל כְּלֵי אֹהֶל מוֹעֵד וְאֶת מִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת עֲבֹדַת הַמִּשְׁכָּן:
the charge of the children of Israel: All of them were bound [to take care of] the needs of the Sanctuary, but the Levites were in their stead, as their agents. Thus, in reward, they [the Levites] take tithes from them [the Israelites], as it says,“for it is your reward, in exchange for your service” (Num. 18: 31). ואת משמרת בני ישראל: שכולן היו זקוקין לצרכי המקדש, אלא שהלוים באים תחתיהם בשליחותם, לפיכך לוקחים מהם המעשרות בשכרן, שנאמר (במד' יח, לא) כי שכר הוא לכם חלף עבודתכם:
9. You shall give over the Levites to Aaron and his sons; they shall be wholly given over to him from the children of Israel. ט. וְנָתַתָּה אֶת הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו נְתוּנִם נְתוּנִם הֵמָּה לוֹ מֵאֵת בְּנֵי יִשְׂרָאֵל:
Given over to him: for assistance. נתונים המה לו: לעזרה:
from the children of Israel: Heb. מֵאֵת בְּנֵי יִשְׂרָאֵל, like מִתּוֹךְ בְּנֵי יִשְׂרָאֵל, from among the children of Israel, that is to say, they have been singled out for this purpose from the rest of the congregation by the decree of the Omnipresent, and He gave them to him, as it says, “And I have given the Levites, they are… given” (Num. 8:19). מאת בני ישראל: כמו מתוך בני ישראל, כלומר משאר כל העדה נבדלו לכך בגזרת המקום, והוא נתנם לו, שנאמר (במד' ח, יט) ואתנה את הלוים נתונים וגו'
10. You shall appoint Aaron and his sons, and they shall keep their kehunah; any outsider [non kohen] who approaches shall be put to death. י. וְאֶת אַהֲרֹן וְאֶת בָּנָיו תִּפְקֹד וְשָׁמְרוּ אֶת כְּהֻנָּתָם וְהַזָּר הַקָּרֵב יוּמָת:
You shall appoint Aaron…: [The word תִּפְקֹד is] an expression of appointment, not of counting. ואת אהרן ואת בניו תפקד: לשון פקידות ואינו לשון מנין:
They shall observe their kehunah: [This refers to] receiving the blood [in a basin], dashing the blood, burning [the fats], and other rites entrusted to the priests. ושמרו את כהנתם: קבלת דמים וזריקה והקטרה ועבודות המסורות לכהנים:
11. The Lord spoke to Moses, saying. יא. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:
12. As for Me I have taken the Levites from among the children of Israel in place of all firstborns among the children of Israel who have opened the womb, and the Levites shall be Mine. יב. וַאֲנִי הִנֵּה לָקַחְתִּי אֶת הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל תַּחַת כָּל בְּכוֹר פֶּטֶר רֶחֶם מִבְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם:
As for Me: I have taken-As for Me; what right do I have to them ? ואני הנה לקחתי: ואני מהיכן זכיתי בהן:
from among the children of Israel: That the Israelites should have to hire them for My service? I gained My right to them through the [Israelite] firstborns, taking them [the Levites] in their place. For [originally] the service was performed by the firstborns, but when they sinned by [worshipping] the [golden] calf, they became disqualified. The Levites, who had not committed idolatry, were chosen in their stead. [Midrash Aggadah] מתוך בני ישראל: שיהיו ישראל שוכרין אותן לשירות שלי. על ידי הבכורות זכיתי בהם ולקחתים תמורתם, לפי שהיתה העבודה בבכורות, וכשחטאו בעגל נפסלו, והלוים שלא עבדו עבודה זרה נבחרו תחתיהם:
13. For all the firstborns are Mine; since the day I smote all the firstborns in the land of Egypt, I sanctified for Myself all the firstborns of Israel, both man and beast they shall become Mine, I am the Lord. יג. כִּי לִי כָּל בְּכוֹר בְּיוֹם הַכֹּתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד בְּהֵמָה לִי יִהְיוּ אֲנִי יְ־הֹוָ־ה:
Chapter 1
20. This was [the sum of] the children of Reuben, the firstborn of Israel, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כ. וַיִּהְיוּ בְנֵי רְאוּבֵן בְּכֹר יִשְׂרָאֵל תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם כֹּל זָכָר מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כָּל יֹצֵא צָבָא:
21. Those counted from the tribe of Reuben [were] forty six thousand, five hundred. כא. פְּקֻדֵיהֶם לְמַטֵּה רְאוּבֵן שִׁשָּׁה וְאַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
22. Of the tribe of Simeon, their descendants according to their families, according to their fathers' houses; his tally, according to the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כב. לִבְנֵי שִׁמְעוֹן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם פְּקֻדָיו בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם כָּל זָכָר מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
23. Those counted from the tribe of Simeon: fifty nine thousand, three hundred. כג. פְּקֻדֵיהֶם לְמַטֵּה שִׁמְעוֹן תִּשְׁעָה וַחֲמִשִּׁים אֶלֶף וּשְׁלֹשׁ מֵאוֹת:
24. Of the tribe of Gad, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כד. לִבְנֵי גָד תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
25. Those counted from the tribe of Gad: forty five thousand, six hundred and fifty. כה. פְּקֻדֵיהֶם לְמַטֵּה גָד חֲמִשָּׁה וְאַרְבָּעִים אֶלֶף וְשֵׁשׁ מֵאוֹת וַחֲמִשִּׁים:
26. Of the tribe of Judah, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כו. לִבְנֵי יְהוּדָה תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
27. Those counted from the tribe of Judah: seventy four thousand, six hundred. כז. פְּקֻדֵיהֶם לְמַטֵּה יְהוּדָה אַרְבָּעָה וְשִׁבְעִים אֶלֶף וְשֵׁשׁ מֵאוֹת:
28. Of the tribe of Issachar, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כח. לִבְנֵי יִשָּׂשכָר תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
29. Those counted from the tribe of Issachar: fifty four thousand, four hundred. כט. פְּקֻדֵיהֶם לְמַטֵּה יִשָּׂשכָר אַרְבָּעָה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
30. Of the tribe of Zebulun, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. ל. לִבְנֵי זְבוּלֻן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
31. Those counted from the tribe of Zebulun: fifty seven thousand, four hundred. לא. פְּקֻדֵיהֶם לְמַטֵּה זְבוּלֻן שִׁבְעָה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
32. Of the children of Yosef: of the tribe of Ephraim, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לב. לִבְנֵי יוֹסֵף לִבְנֵי אֶפְרַיִם תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
33. Those counted from the tribe of Ephraim: forty thousand, five hundred. לג. פְּקֻדֵיהֶם לְמַטֵּה אֶפְרָיִם אַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
34. Of the tribe of Manasseh, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לד. לִבְנֵי מְנַשֶּׁה תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
35. Those counted from the tribe of Manasseh: thirty two thousand, two hundred. לה. פְּקֻדֵיהֶם לְמַטֵּה מְנַשֶּׁה שְׁנַיִם וּשְׁלֹשִׁים אֶלֶף וּמָאתָיִם:
36. Of the tribe of Benjamin, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לו. לִבְנֵי בִנְיָמִן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
37. Those counted from the tribe of Benjamin: thirty five thousand, four hundred. לז. פְּקֻדֵיהֶם לְמַטֵּה בִנְיָמִן חֲמִשָּׁה וּשְׁלֹשִׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
38. Of the tribe of Dan, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לח. לִבְנֵי דָן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
39. Those counted from the tribe of Dan: sixty two thousand, seven hundred. לט. פְּקֻדֵיהֶם לְמַטֵּה דָן שְׁנַיִם וְשִׁשִּׁים אֶלֶף וּשְׁבַע מֵאוֹת:
40. Of the tribe of Asher, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. מ. לִבְנֵי אָשֵׁר תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
41. Those counted from the tribe of Asher: forty one thousand, five hundred. מא. פְּקֻדֵיהֶם לְמַטֵּה אָשֵׁר אֶחָד וְאַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
42. Of the tribe of Naphtali, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. מב. בְּנֵי נַפְתָּלִי תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
43. Those counted from the tribe of Naphtali: fifty three thousand, four hundred. מג. פְּקֻדֵיהֶם לְמַטֵּה נַפְתָּלִי שְׁלֹשָׁה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
44. These are the numbered ones, whom Moses and Aaron and the twelve princes of Israel counted each one [representing] his fathers' house. מד. אֵלֶּה הַפְּקֻדִים אֲשֶׁר פָּקַד מֹשֶׁה וְאַהֲרֹן וּנְשִׂיאֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר אִישׁ אִישׁ אֶחָד לְבֵית אֲבֹתָיו הָיוּ:
45. All the children of Israel were counted according to their fathers' houses, from twenty years and upward, all who were fit to go out to the army. מה. וַיִּהְיוּ כָּל פְּקוּדֵי בְנֵי יִשְׂרָאֵל לְבֵית אֲבֹתָם מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כָּל יֹצֵא צָבָא בְּיִשְׂרָאֵל:
46. The sum of all those who were counted: six hundred and three thousand, five hundred and fifty. מו. וַיִּהְיוּ כָּל הַפְּקֻדִים שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים:
47. But the Levites, according to their father's tribe were not numbered among them. מז. וְהַלְוִיִּם לְמַטֵּה אֲבֹתָם לֹא הָתְפָּקְדוּ בְּתוֹכָם:
48. The Lord spoke to Moses saying: מח. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:
49. Only the tribe of Levi you shall not number, and you shall not reckon their sum among the children of Israel. מט. אַךְ אֶת מַטֵּה לֵוִי לֹא תִפְקֹד וְאֶת רֹאשָׁם לֹא תִשָּׂא בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:
50. But you shall appoint the Levites over the Tabernacle of the Testimony, over all its vessels and over all that belong to it; they shall carry the Tabernacle and they shall minister to it, and they shall encamp around the Tabernacle. נ. וְאַתָּה הַפְקֵד אֶת הַלְוִיִּם עַל מִשְׁכַּן הָעֵדֻת וְעַל כָּל כֵּלָיו וְעַל כָּל אֲשֶׁר לוֹ הֵמָּה יִשְׂאוּ אֶת הַמִּשְׁכָּן וְאֶת כָּל כֵּלָיו וְהֵם יְשָׁרְתֻהוּ וְסָבִיב לַמִּשְׁכָּן יַחֲנוּ:
51. When the Tabernacle is set to travel, the Levites shall dismantle it; and when the Tabernacle camps, the Levites shall erect it; any outsider [non Levite] who approaches shall be put to death. נא. וּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יוּמָת:
52. The children of Israel shall encamp, each man by his own camp and each man by his division. נב. וְחָנוּ בְּנֵי יִשְׂרָאֵל אִישׁ עַל מַחֲנֵהוּ וְאִישׁ עַל דִּגְלוֹ לְצִבְאֹתָם:
53. The Levites shall encamp around the Mishkan of the Testimony, so that there be no wrath upon the congregation of the children of Israel and the Levites shall keep the charge of the Mishkan of the Testimony. נג. וְהַלְוִיִּם יַחֲנוּ סָבִיב לְמִשְׁכַּן הָעֵדֻת וְלֹא יִהְיֶה קֶצֶף עַל עֲדַת בְּנֵי יִשְׂרָאֵל וְשָׁמְרוּ הַלְוִיִּם אֶת מִשְׁמֶרֶת מִשְׁכַּן הָעֵדוּת:
54. And the children of Israel did according to all that the Lord had commanded Moses thus did they do. נד. וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה יְ־הֹוָ־ה אֶת מֹשֶׁה כֵּן עָשׂוּ:
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