וְאַחֲרֵי־כֵ֞ן בָּ֣אוּ הַלְוִיִּ֗ם לַעֲבֹ֤ד אֶת־עֲבֹֽדָתָם֙ בְּאֹ֣הֶל מוֹעֵ֔ד לִפְנֵ֥י אַהֲרֹ֖ן וְלִפְנֵ֣י בָנָ֑יו כַּאֲשֶׁר֩ צִוָּ֨ה יְהוָ֤ה אֶת־מֹשֶׁה֙ עַל־הַלְוִיִּ֔ם כֵּ֖ן עָשׂ֥וּ לָהֶֽם׃ (ס)
Y así vinieron después los Levitas para servir en su ministerio en el tabernáculo del testimonio, delante de Aarón y delante de sus hijos: de la manera que mandó SEÑOR á Moisés acerca de los Levitas, así hicieron con ellos.
Siftei Chakhamim
That they did not deviate. Otherwise, why does Scripture write, “[Aharon and his sons] fulfilled”? It is obvious! Would a righteous man such as he not do, Heaven forbid, as he was commanded by Hashem? Re’m writes: Similarly, the Sages expounded in the Mechilta, regarding (Shemos 14:2,4): “Speak to the Bnei Yisroel and have them turn back... They did just that.” And in Parshas Acharei Mos, regarding (16:34): “He did as Hashem commanded Moshe,” and in Parshas Bo, regarding (Shemos 12:28): “The Bnei Yisroel went and did...” and in Parshas Beha’aloscha, regarding (Bamidbar 8:22): “Just as Hashem had commanded Moshe.” However, in Parshas Beha’aloscha, regarding (ibid. 9:5): “So they made the Pesach offering ... [so did the Bnei Yisroel do],” the Sages did not expound. Perhaps this is because they relied on what was expounded concerning the [first] Pesach itself in Parshas Bo. It appears to me: The reason the Sages did not expound in Parshas Beha’aloscha, regarding (ibid.): “So they made the Pesach offering...” was because that entire section speaks of the Jewish people’s degradation, as Rashi explains: The entire forty years they were in the wilderness they made only this one Pesach offering, etc. For this reason the Sages did not expound concerning “So they made...” as they did elsewhere. Furthermore, Re’m writes: “However, in Parshas Korach (Bamidbar 17:26) regarding: ‘Moshe did so, [he did just as Hashem had commanded him],’ concerning the matter of the staffs, the Sages did not expound anything, and I do not know why.” It seems to me the answer is because it is not applicable to expound there: To tell you his praise, etc., since Moshe was the messenger of Hashem, and it is presumed that a messenger fulfills his assignment. It is no praise for a messenger when he does the assignment of the one who sent him. However, the Bnei Yisroel, and Aharon and his sons, did according to the words of Moshe. They made no changes from all that he commanded them, and they believed that Moshe was sent [by Hashem]. For this, it is apropos to expound: “To tell you their praise.” So it appears to me.