Chumashחומש

נתנים נתנים. נְתוּנִים לְמַשָּׂא, נְתוּנִים לָשִׁיר:

נתנים נתנים FOR THEY ARE GIVEN, GIVEN ARE THEY [UNTO ME] — i.e., given twice: dedicated for bearing the holy objects and dedicated to sing in chorus in the Sanctuary.

פטרת. פְּתִיחַת:

פטרת means OPENING OF (such that open the womb, i. e. firstborn).

כי לי כל בכור. שֶׁלִּי הָיוּ הַבְּכוֹרוֹת בְּקַו הַדִּין, שֶׁהֲגִנֹּתִי עֲלֵיהֶם בֵּין בְּכוֹרֵי מִצְרַיִם וְלָקַחְתִּי אוֹתָם לִי — עַד שֶׁטָּעוּ בָעֵגֶל, וְעַכְשָׁו "וָאֶקַּח אֶת הַלְוִיִּם":

כי לי כל בכור FOR ALL THE FIRSTBORN [OF THE CHILDREN OF ISRAEL] ARE MINE — This means: they became Mine by strict right (lit., by the line of justice), because I protected them distinguishing between them and the firstborn of Egypt, and I took them as Mine — until they sinned by worshipping the Golden Calf, but now ואקח את הלוים I HAVE TAKEN THE LEVITES in their stead.

ואתנה וגו'. חֲמִשָּׁה פְעָמִים נֶאֶמְרוּ בְנֵי יִשְׂרָאֵל בְּמִקְרָא זֶה, לְהוֹדִיעַ חִבָּתָן, שֶׁנִּכְפַּל אַזְכְּרוֹתֵיהֶן בְּמִקְרָא אֶחָד כְּמִנְיַן חֲמִשָּׁה חֻמְשֵׁי תוֹרָה, וְכָךְ רָאִיתִי בִּבְ"רַ:

ואתנה וגו׳ AND I HAVE GIVEN [THE LEVITES etc.] — Five times are the “children of Israel” mentioned in this verse (where the last four times they might have been alluded to by a personal pronoun), in order to show what affection they are held by the Lord in that the mention of them is repeated five times in one verse corresponding in number to the “Five Books of the Torah”. Thus I have seen stated in Genesis Rabbah (Leviticus Rabbah 2:4; cf. Genesis Rabbah 3:5).

ולא יהיה בבני ישראל נגף. שֶׁלֹא יִצְטָרְכוּ לָגֶשֶׁת אֶל הַקֹּדֶשׁ, שֶׁאִם יִגְּשׁוּ יִהְיֶה נֶגֶף:

ולא יהיה בבני ישראל נגף [AND I HAVE GIVEN THE LEVITES … TO DO THE SERVICE OF THE CHILDREN OF ISRAEL] THAT THERE BE NO PLAGUE AMONG THE CHILDREN OF ISRAEL [WHEN THE CHILDREN OF ISRAEL COME NIGH UNTO THE SANCTUARY] — The meaning is: I have given them etc. so that it should be unnecessary for them to come near to the Sanctuary, because [having sinned by worshipping the Calf], if they came near there would be a plague among them.

ויעש משה ואהרן וכל עדת וגו'. מֹשֶׁה הֶעֱמִידָן וְאַהֲרֹן הֱנִיפָן, וְיִשְׂרָאֵל סָמְכוּ אֶת יְדֵיהֶם:

ויעש משה ואהרן וכל עדת וגו׳ AND MOSES AND AARON AND ALL THE CONGREGATION … DID [TO THE LEVITES ACCORDING UNTO ALL THAT THE LORD COMMANDED MOSES] — i.e. Moses presented them (v. 13), Aaron made the waving with them (v. 11) and the Israelites put their hands (v. 10) upon the Levites’ heads (cf., however, Ibn Ezra).

כאשר צוה ה' … כן עשו. לְהַגִּיד שֶׁבַח הָעוֹשִׂין וְהַנַּעֲשֶׂה בָהֶן, שֶׁאֶחָד מֵהֶם לֹא עִכֵּב:

כאשר צוה ה' ... כן עשו AS THE LORD HAD COMMANDED [MOSES CONCERNING THE LEVITES] SO DID THEY [UNTO THEM] — This is repeated (cf. v. 20) to tell the praise of those who performed the rite (Moses, Aaron and the Israelites) and those who had it performed on them (the Levites) — that none of them put any obstacle in the way.

זאת אשר ללוים. שָׁנִים פּוֹסְלִים וְאֵין הַמּוּמִין פּוֹסְלִים בָּהֶם (ספרי; חולין כ"ד):

זאת אשר ללוים THIS IS THAT WHICH BELONGETH TO THE LEVITES [FROM TWENTY FIVE YEARS etc.] — This suggests: years (the question of age) can disqualify them for the service (i.e. if they are younger than 25 and older than 50 years), but bodily blemishes cannot disqualify them, [as in the case of priests] (Sifrei Bamidbar 62; Chullin 24a).

מבן חמש ועשרים. וּבְמָקוֹם אַחֵר אוֹמֵר "מִבֶּן שְׁלֹשִׁים שָׁנָה" (במדבר ד'), הָא כֵיצַד? מִבֶּן כ"ה בָּא לִלְמֹד הִלְכוֹת עֲבוֹדָה וְלוֹמֵד חָמֵשׁ שָׁנִים וּבֶן שְׁלֹשִׁים עוֹבֵד, מִכָּאן לְתַלְמִיד שֶׁלֹּא רָאָה סִימָן יָפֶה בְּמִשְׁנָתוֹ בְּחָמֵשׁ שָׁנִים שׁוּב אֵינוֹ רוֹאֶה (ספרי; חולין כ"ד):

מבן חמש ועשרים FROM TWENTY AND FIVE [YEARS] AND UPWARD [THEY SHALL GO IN TO WAIT UPON THE SERVICE] — But in another passage, it states, (Numbers 4:3) “from thirty years old [and upwards … all that enter into the host to do the work in the tabernacle]”! How are these apparently contradictory passages to be reconciled? In the following way: From twenty five years on he (the Levite) comes to learn the laws regulating the service, and he studies for five years, and at the age of thirty he may actually do the service. — From here we may derive the principle that a pupil who does not see an auspicious omen (i. e. success) in his study during five years will never see it. (Sifrei Bamidbar 62; Chullin 24a.)

ולא יעבד עוד. עֲבוֹדַת מַשָּׂא בַּכָּתֵף, אֲבָל חוֹזֵר הוּא לִנְעִילַת שְׁעָרִים וְלָשִׁיר וְלִטְעֹן עֲגָלוֹת, וְזֶהוּ וְשֵׁרֵת אֶת אֶחָיו — עִם אֲחוֹהִי, כְּתַרְגּוּמוֹ:

ולא יעבד עוד [AND FROM THE AGE OF FIFTY YEARS HE SHALL CEASE WAITING UPON THE SERVICE] AND SHALL DO NO MORE SERVICE — the service of bearing loads on the shoulder, but he still returns (i. e. may be called upon) for closing the Temple gates, for the service of singing and for loading sacred articles upon the wagons; for this is the meaning of (v. 26) “But he shall serve את אחיו” i. e. together with his brethren, just as the Targum renders it (not, “he shall serve his brethren, i. e. wait upon them) (cf. Sifrei Bamidbar 63).

לשמר משמרת. לַחֲנוֹת סָבִיב לָאֹהֶל וּלְהָקִים וּלְהוֹרִיד בִּשְׁעַת הַמַּסָּעוֹת:

לשמר משמרת TO KEEP THE CHARGE — i.e. to encamp round about the tent of meeting in order to keep strangers away, and to erect and dismantle it at the time of finishing and beginning the journey.