Comentario citado sobre Levítico 10:4

ומצורע שנתנגע גגעים הרבה – as, for example, that he became afflicted with leprosy and was healed, and then was afflicted with leprosy and was healed many times, he does not bring other than one sacrifice for all of them, as it is written (Leviticus 14:2): “This shall be the ritual for a leper [at the time that he is to be purified],” – one Torah/ritual for a leper many times over.

אלה ראשי בית אבותם, “These were the heads of their father’s houses.” The Torah’s intention in this paragraph is only to give us the genealogy of the house of Levi, whereas Reuven’s and Shimon’s genealogy are mentioned only in order to accord them the courtesy due to seniority. Had the Torah ignored the genealogy of Reuven and Shimon at this point, some people might have thought that Levi was the senior of the brothers. In order to show that the Torah wishes to focus on the genealogy of Levi, the genealogy of the two senior brothers is abbreviated and is commenced only from the point where they arrived in Egypt. In the case of Levi, we are even told details of the number of years some of the principals lived. This enables the reader to reconstruct the chronology of the Jewish people commencing with the birth of Yitzchok. Ibn Ezra writes that the report of the number of years Levi lived was meant to honour Moses and Aaron. Seeing that the Torah meant to honour Moses and Aaron, it also included details about the years Amram, their father lived, as well as some details about the other sons of Levi. In the case of Yitzhar, even his grandchildren’s names were mentioned as the marriage of Amram to Yocheved is reported, seeing they were the founding couple from whom the leadership of the nation devolved. The sons of Yitzhar are mentioned only in order to put the conduct of Korach, the rebel, into proper perspective. The brothers of Korach, Nefeg and Zichri are mentioned without their children’s names, although they did not join their brother in his rebellion, whereas Korach’s sons are mentioned precisely because they did not join their father in his rebellion, as the Torah states on another occasion ובני קרח לא מתו, “Korach’s sons had not died during the rebellion.” (Numbers 26,11) Uzziel’s sons are mentioned as they distinguished themselves when removing Nadav and Avihu’s corpses from the Tabernacle. (Leviticus 10,4-5) Seeing that no information could be added to Chetzron, the Torah did not bother to list his children’s genealogy here.

ובני קהת עמרם ויצהר וחברון ועוזיאל. Whereas the Torah provides details of the names of the first three sons of Kehot, i.e. Amram, Yitzhar and Uzziel, no mention is made of any sons of Chevron. If this were to lead us to assume that Chevron had no sons, the Torah in Numbers 26,58 adds details under the heading: “and the family of Uzziel, etc.” This raises the question why the Torah kept silent about these details at this point. The reason appears to be that the names of the sons of Chevron do not appear in connection with any of their activities elsewhere in the Torah, whereas the names of the ones mentioned here appear also in their own right, not only as sons of their respective fathers. Amram appears as father of Moses, Aaron, and Miriam. The sons of Yitzhar appear in connection with the uprising of Korach (numbers 16,1) The sons of Uzziel, Mishael and Eltzafan, appear in connection with the burial of the two sons of Aaron Nadav and Avihu in Leviticus 10,4. The sons of Korach, Assir and Elkanah are complimented as not having died in the uprising headed by their father in Numbers 26,12. The sons of Aaron are mentioned specifically already in Exodus 24,1 as is Pinchas, the son of Eleazar. The sons of his brother Ittamar are not mentioned as they do not feature specifically elsewhere in the Torah.