עַל־פִּי֩ אַהֲרֹ֨ן וּבָנָ֜יו תִּהְיֶ֗ה כָּל־עֲבֹדַת֙ בְּנֵ֣י הַגֵּרְשֻׁנִּ֔י לְכָל־מַשָּׂאָ֔ם וּלְכֹ֖ל עֲבֹדָתָ֑ם וּפְקַדְתֶּ֤ם עֲלֵהֶם֙ בְּמִשְׁמֶ֔רֶת אֵ֖ת כָּל־מַשָּׂאָֽם׃
Seluruh tugas bani Gerson, baik dalam hal semua barang yang harus mereka angkut maupun dalam semua pekerjaan mereka, harus dilakukan menurut perintah Harun dan anak-anaknya. Kamu harus menugaskan kepada mereka semua barang yang harus mereka angkut sebagai tanggung jawab mereka.
Sifra
4) Why is "unwittingly" written both in respect to "se'ir" (the male kid brought by a nassi [a leader (Bamidbar 4:22)]), and "se'irah" (the female kid brought by an individual [Bamidbar 4:27])? (i.e., Why is one not deduced from the other [to exclude a sin-offering for intentional sin])? For there is that in se'ir which is not in se'irah, and that in se'irah which is not in se'ir. Se'ir is used extensively as a communal offering, as opposed to se'irah, (so that if "unwittingly" were written only in respect to se'irah, that would not exclude se'ir as a sin-offering for intentional transgression). Se'irah is used exclusively (by the individual [whether nassi, commoner, or high-priest] for atonement of) idolatry, (so that if "unwittingly" were written only in respect to se'ir, that would not exclude se'irah as a sin-offering for intentional transgression). Therefore, "unwittingly" must be written both in respect to "se'ir" and "se'irah."
Bamidbar Rabbah
“By their patrilineal house, by their families,” by patrilineal house, he determined families for him, but not by their matrilineal house. Were the sons of Gershon to marry from among the daughters of Kehat or the daughters of Merari, their sons would be attributed to the families of Gershon. However, were the rest of the families to marry from the daughters of Gershon, their sons would be attributed to the rest of the families.
“From thirty years old and above until fifty years old you shall count them: Everyone enlisted to perform a duty, to perform service in the Tent of Meeting” (Numbers 4:23).
“From thirty years old and above.” It is taught: A High Priest enters the courtyard for service only if he is anointed for seven [days] and donned multiple vestments for seven [days]. Even if he was not anointed for seven and did not don multiple garments for seven, his service is valid.
A common priest enters the courtyard for service only if he brought one-tenth of an ephah of his own and offers it with his own hand. Even though he did not bring one-tenth of an ephah of his own and offer it with his own hand, his service is valid.
The son of a Levite enters the courtyard only if he studied for five years, as it is stated: “This is regarding the Levites: From twenty-five years old and above [he shall enlist to perform duty in the work of the Tent of Meeting]” (Numbers 8:24), and elsewhere it is stated: “From thirty years old and above.” (Numbers 4:3) If it is stated “from twenty-five years old,” why is “from thirty years old” stated? If it is stated “from thirty years old,” why is “from twenty-five years old” stated? Rather, all those years between twenty-five years old until thirty years old, he would study. From then on, they draw him near to service. From here they said: Anyone who does not see a modicum of success in his studies within five years, will never see [success]. Rabbi Yosei says: Three years, as it is stated: “To raise them for three years” (Daniel 1:5).
One seats an elder in the Chamber of Hewn Stone only if he became a judge in his city. Once he became a judge in his city, they promote and seat him on the Temple Mount. From there, they promote and seat him on the chail.rampart.6The rampart is a section of the Temple Mount which is before the Women's Courtyard. See the Tosefta, Chagiga 2:4, which refers to a beit din on the Temple Mount, in the rampart, and in the Chamber of Hewn Stone. From there, they promote and seat him in the Chamber of Hewn Stone.
“Everyone enlisted to perform a duty,” they were gatekeepers. “To perform service in the Tent of Meeting,” they were singers.
“This is the service of the Gershonite families, to perform service and for bearing” (Numbers 4:24).
“This is the service of the Gershonite families,” and no other; it teaches that it was prohibited for the sons of Gershon to enter into the service of the sons of Merari, in the beams of the Tabernacle, its bars, its pillars, and its sockets. “To perform service and for bearing” – when they would construct the Tabernacle, they would spread the woven strips of fabric in the Tabernacle, the Tent of Meeting. Everything that was in their charge, they would construct. When they dismantled the Tabernacle, they would load it onto the wagons.
“They shall bear the woven strips of fabric of the Tabernacle, and the Tent of Meeting, its covering, and the taḥash covering that is upon it from above, and the screen for the entrance of the Tent of Meeting” (Numbers 4:25).
“And the taḥash covering that is upon it from above,” in its plain sense. Rabbi Shimon ben Lakish said: Rabbi Meir would say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages in that generation did not know whether it was a type of beast [chaya] or a type of animal [behema].7Among kosher animals, there are two distinct groups: cattle, referred to as behemot, and animals that are not normally domesticated, referred to as chayot. There are certain halakhik distinctions between them. The Sages did not know which category the tahash belonged to. It had a single horn on its forehead, and it was made available to Moses for that occasion. The Tabernacle was crafted of it, and it was hidden. From the fact that it says: It had one horn on its forehead, we learn from this that it was pure.8Shabbat 28b. “And the screen for the entrance of the Tent of Meeting,” just as it says: “You shall craft a screen for the entrance [of the Tent]” (Exodus 26:36).
“And the hangings of the courtyard, and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar, all around, and their cords, and all the instruments of their service, and everything that shall be crafted for them, and they shall serve” (Numbers 4:26).
“And the hangings of the courtyard,” these are the hangings that they positioned around the courtyard, just as it says: “You shall make the courtyard…likewise, on the north side…the width of the courtyard…fifteen cubits of hangings…and on the second side…” (Exodus 27:9, 11–12, 14–15).
“And the screen for the entrance of the gate,” just as it says: “For the gate of the courtyard [a screen]…” (Exodus 27:16).
“That is by the Tabernacle, and by the altar, all around.” It is taught: The altar of the burnt offering, its length is five cubits, its width is five cubits, and its height is three cubits, as it is stated: “You shall craft the altar […five cubits length and five cubits width, the altar shall be square, and three cubits its height]” (Exodus 27:1). “[And he crafted] the altar of the burnt offering…[its length was five cubits and its width five cubits square and its height was three cubits]” (Exodus 38:1), this is the statement of Rabbi Meir.9Rabbi Meir's position is that the verses giving the measurements of the altar should be understood literally. Rabbi Yosei said to him: From the fact that it is stated: “Five cubits length and five cubits width,” do I not know that it is square? Why does the verse state: “Shall be square”? Rather, it is stated in order to derive a verbal analogy from it. Here “square” is stated and elsewhere10Regarding the golden altar (Exodus 30:3). “square” is stated. Just as “square” stated elsewhere, its height is twice its width, here, too, its height is twice its width. Rabbi Meir said to him: ‘If as you say, the result is that the altar is five cubits higher than the courtyard hangings.’11The altar is ten cubits high while the courtyard hangings are five cubits high (see Exodus 27:18). Rabbi Yosei said to him: ‘But is it not already stated: “And the hangings of the courtyard, [and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar]”? (Numbers 4:26). Just as the Tabernacle is ten cubits, so the altar is ten cubits.’12The phrase: “That is by the Tabernacle, and by the altar” is extraneous. It juxtaposes the Tabernacle and the altar to teach us that just like the height of the Tabernacle was ten cubits, the height of the altar was also ten cubits.
“And their cords,” these cords, what would they do with them? They would fold the strips of fabric and the hangings, they would tie them with the cords, and they would place them in the wagons.
“And all the instruments of their service,” these are the golden hooks and the bronze hooks with which they would attach the strips of fabric.
“And everything that shall be crafted for them, and they shall serve.” Everything that was done for all the vessels, the sons of Gershon would tend to them.
“According to the directive of Aaron and his sons shall be all the service of the sons of the Gershonites, for all their burden, and for all their service; you shall assign them all their burden as a commission” (Numbers 4:27).
“According to the directive of Aaron and his sons shall be,” this is what they said, that the Holy One blessed be He accorded honor to the firstborn. Just as the service of the sons of Kehat was according to the directive of Aaron and his sons, just as it says: “Aaron and his sons shall come, and assign them, each man…” (Numbers 4:19), so, too, the service of the sons of Gershon was according to the directive of Aaron and his sons. But with regards to the sons of Merari, it is not written: “According to the directive of Aaron and his sons.”
“You shall assign them all their burden as a commission.” The verse includes Moses with them, so they13Moses, Aaron and his children. would command them [the Gershonites] to keep watch over everything that they [the Gershonites] bore.
“This is the service of the families of the sons of the Gershonites in the Tent of Meeting, and their commission is under the direction of Itamar son of Aaron the priest” (Numbers 4:28).
“This is the service of the families of the sons of the Gershonites…” Initially, Aaron and his sons and Moses with them assigned the sons of Gershon regarding their service, their burden, and their commission. From here on, their service and their commission is under the direction of Itamar son of Aaron the priest.
“From thirty years old and above until fifty years old you shall count them: Everyone enlisted to perform a duty, to perform service in the Tent of Meeting” (Numbers 4:23).
“From thirty years old and above.” It is taught: A High Priest enters the courtyard for service only if he is anointed for seven [days] and donned multiple vestments for seven [days]. Even if he was not anointed for seven and did not don multiple garments for seven, his service is valid.
A common priest enters the courtyard for service only if he brought one-tenth of an ephah of his own and offers it with his own hand. Even though he did not bring one-tenth of an ephah of his own and offer it with his own hand, his service is valid.
The son of a Levite enters the courtyard only if he studied for five years, as it is stated: “This is regarding the Levites: From twenty-five years old and above [he shall enlist to perform duty in the work of the Tent of Meeting]” (Numbers 8:24), and elsewhere it is stated: “From thirty years old and above.” (Numbers 4:3) If it is stated “from twenty-five years old,” why is “from thirty years old” stated? If it is stated “from thirty years old,” why is “from twenty-five years old” stated? Rather, all those years between twenty-five years old until thirty years old, he would study. From then on, they draw him near to service. From here they said: Anyone who does not see a modicum of success in his studies within five years, will never see [success]. Rabbi Yosei says: Three years, as it is stated: “To raise them for three years” (Daniel 1:5).
One seats an elder in the Chamber of Hewn Stone only if he became a judge in his city. Once he became a judge in his city, they promote and seat him on the Temple Mount. From there, they promote and seat him on the chail.rampart.6The rampart is a section of the Temple Mount which is before the Women's Courtyard. See the Tosefta, Chagiga 2:4, which refers to a beit din on the Temple Mount, in the rampart, and in the Chamber of Hewn Stone. From there, they promote and seat him in the Chamber of Hewn Stone.
“Everyone enlisted to perform a duty,” they were gatekeepers. “To perform service in the Tent of Meeting,” they were singers.
“This is the service of the Gershonite families, to perform service and for bearing” (Numbers 4:24).
“This is the service of the Gershonite families,” and no other; it teaches that it was prohibited for the sons of Gershon to enter into the service of the sons of Merari, in the beams of the Tabernacle, its bars, its pillars, and its sockets. “To perform service and for bearing” – when they would construct the Tabernacle, they would spread the woven strips of fabric in the Tabernacle, the Tent of Meeting. Everything that was in their charge, they would construct. When they dismantled the Tabernacle, they would load it onto the wagons.
“They shall bear the woven strips of fabric of the Tabernacle, and the Tent of Meeting, its covering, and the taḥash covering that is upon it from above, and the screen for the entrance of the Tent of Meeting” (Numbers 4:25).
“And the taḥash covering that is upon it from above,” in its plain sense. Rabbi Shimon ben Lakish said: Rabbi Meir would say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages in that generation did not know whether it was a type of beast [chaya] or a type of animal [behema].7Among kosher animals, there are two distinct groups: cattle, referred to as behemot, and animals that are not normally domesticated, referred to as chayot. There are certain halakhik distinctions between them. The Sages did not know which category the tahash belonged to. It had a single horn on its forehead, and it was made available to Moses for that occasion. The Tabernacle was crafted of it, and it was hidden. From the fact that it says: It had one horn on its forehead, we learn from this that it was pure.8Shabbat 28b. “And the screen for the entrance of the Tent of Meeting,” just as it says: “You shall craft a screen for the entrance [of the Tent]” (Exodus 26:36).
“And the hangings of the courtyard, and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar, all around, and their cords, and all the instruments of their service, and everything that shall be crafted for them, and they shall serve” (Numbers 4:26).
“And the hangings of the courtyard,” these are the hangings that they positioned around the courtyard, just as it says: “You shall make the courtyard…likewise, on the north side…the width of the courtyard…fifteen cubits of hangings…and on the second side…” (Exodus 27:9, 11–12, 14–15).
“And the screen for the entrance of the gate,” just as it says: “For the gate of the courtyard [a screen]…” (Exodus 27:16).
“That is by the Tabernacle, and by the altar, all around.” It is taught: The altar of the burnt offering, its length is five cubits, its width is five cubits, and its height is three cubits, as it is stated: “You shall craft the altar […five cubits length and five cubits width, the altar shall be square, and three cubits its height]” (Exodus 27:1). “[And he crafted] the altar of the burnt offering…[its length was five cubits and its width five cubits square and its height was three cubits]” (Exodus 38:1), this is the statement of Rabbi Meir.9Rabbi Meir's position is that the verses giving the measurements of the altar should be understood literally. Rabbi Yosei said to him: From the fact that it is stated: “Five cubits length and five cubits width,” do I not know that it is square? Why does the verse state: “Shall be square”? Rather, it is stated in order to derive a verbal analogy from it. Here “square” is stated and elsewhere10Regarding the golden altar (Exodus 30:3). “square” is stated. Just as “square” stated elsewhere, its height is twice its width, here, too, its height is twice its width. Rabbi Meir said to him: ‘If as you say, the result is that the altar is five cubits higher than the courtyard hangings.’11The altar is ten cubits high while the courtyard hangings are five cubits high (see Exodus 27:18). Rabbi Yosei said to him: ‘But is it not already stated: “And the hangings of the courtyard, [and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar]”? (Numbers 4:26). Just as the Tabernacle is ten cubits, so the altar is ten cubits.’12The phrase: “That is by the Tabernacle, and by the altar” is extraneous. It juxtaposes the Tabernacle and the altar to teach us that just like the height of the Tabernacle was ten cubits, the height of the altar was also ten cubits.
“And their cords,” these cords, what would they do with them? They would fold the strips of fabric and the hangings, they would tie them with the cords, and they would place them in the wagons.
“And all the instruments of their service,” these are the golden hooks and the bronze hooks with which they would attach the strips of fabric.
“And everything that shall be crafted for them, and they shall serve.” Everything that was done for all the vessels, the sons of Gershon would tend to them.
“According to the directive of Aaron and his sons shall be all the service of the sons of the Gershonites, for all their burden, and for all their service; you shall assign them all their burden as a commission” (Numbers 4:27).
“According to the directive of Aaron and his sons shall be,” this is what they said, that the Holy One blessed be He accorded honor to the firstborn. Just as the service of the sons of Kehat was according to the directive of Aaron and his sons, just as it says: “Aaron and his sons shall come, and assign them, each man…” (Numbers 4:19), so, too, the service of the sons of Gershon was according to the directive of Aaron and his sons. But with regards to the sons of Merari, it is not written: “According to the directive of Aaron and his sons.”
“You shall assign them all their burden as a commission.” The verse includes Moses with them, so they13Moses, Aaron and his children. would command them [the Gershonites] to keep watch over everything that they [the Gershonites] bore.
“This is the service of the families of the sons of the Gershonites in the Tent of Meeting, and their commission is under the direction of Itamar son of Aaron the priest” (Numbers 4:28).
“This is the service of the families of the sons of the Gershonites…” Initially, Aaron and his sons and Moses with them assigned the sons of Gershon regarding their service, their burden, and their commission. From here on, their service and their commission is under the direction of Itamar son of Aaron the priest.
Bamidbar Rabbah
“The sons of Merari, by their families, by their patrilineal house, you shall count them” (Numbers 4:29).
“The sons of Merari, by their families.” With regard to the sons of Kehat and the sons of Gershon, census [nesiut rosh]14Literally, raising the head. is stated, as the Holy One blessed be He accorded them honor; for Kehat, in deference to the Ark, and for Gershon, because he was firstborn. But the sons of Merari, who were only sons of a later born [son], and the labor of their burden was only beams, bars, pillars, and sockets, “take a census [naso et rosh]” is not stated.
“By their families, by their patrilineal house you shall count them.” Why is it stated regarding the sons of Kehat and the sons of Merari: “By their families, by their patrilineal house,” it placed “their families” before “by their patrilineal house,” and regarding Gershon, it placed “by their patrilineal house” first? It is because the nesiut rosh of the sons of Gershon comes from their patrilineal house, but the nesiut rosh of the sons of Kehat is not dependent on their patrilineal house, but rather, on their bearing of the Ark. Likewise, the sons of Merari were from a patrilineal family descended from a later born son. That is why it placed families before patrilineal house.
“This is the commission of their burden, for all their service in the Tent of Meeting: The beams of the Tabernacle, its bars, its pillars, and its sockets” (Numbers 4:31).
“This is the commission of their burden,” this and none other; it teaches that it is prohibited for the sons of Merari to guard and work what the sons of Gershon guard and bear and work.
“The beams of the Tabernacle,” these are the forty-eight Tabernacle beams. “Its bars,” these are the fifteen bars and the middle bar. “Its pillars,” these are the four pillars of acacia wood upon which they spread the curtain and the five pillars of acacia wood upon which they spread the screen of the entrance to the Tent. “And its sockets,” these are the sockets of the beams and the sockets of the pillars, which were one hundred and five sockets.
“The pillars of the courtyard all around, their sockets, their pegs, and their cords, with all their instruments and for all their service and by names you shall appoint the instruments of the commission of their burden” (Numbers 4:32).
“The pillars of the courtyard all around,” these are the fifty-six pillars that stood surrounding the courtyard, upon which they would spread the hangings. “Their sockets,” these are the fifty-six sockets in which they would stand the pillars, and the four pillars and four sockets upon which they would spread the screen of the entrance to the courtyard. “Their pegs,” these are the pegs of the Tabernacle and the pegs of the courtyard, of bronze, which they would stick into the ground all around, so the wind would not cause the hangings to fall. “And their cords, with all their instruments and for all their service,” with which they would affix the hangings with the pegs, and with which they would tie the pillars and the bars and load them onto the wagons so they would not fall. But for the beams, they crafted iron clasps with which they would secure the beams so they would not fall from upon the wagons.
“And by names you shall appoint the instruments of the commission of their burden.” The Holy One blessed be He cautioned them that they should assign all of the Levites, each of them to his service and to his burden so they would not enter into dispute. This is what they would do: So and so will bear beams; so and so will bear bars; so and so will bear pillars, and likewise regarding each and every instrument.
“This is the service of the families of the sons of Merari, for all their service in the Tent of Meeting, under the direction of Itamar, son of Aaron the priest” (Numbers 4:33).
“This is the service of the families of the sons of Merari….” The sons of Merari, because their role in bearing was not from their patrilineal house,15Since Merari was not the firstborn, the role of the families of Merari role did not stem from the importance of the patrilineal house. that is the reason that it is not stated: “According to the directive of Aaron and his sons shall be” (Numbers 4:27), as it is stated regarding the sons of Gershon. Rather, all their actions were under the direction of Itamar. It teaches that Itamar would take all the vessels and give them to the sons of Merari, and likewise to the sons of Gershon, and he would assign each of them to his service and to his burden.
“The sons of Merari, by their families.” With regard to the sons of Kehat and the sons of Gershon, census [nesiut rosh]14Literally, raising the head. is stated, as the Holy One blessed be He accorded them honor; for Kehat, in deference to the Ark, and for Gershon, because he was firstborn. But the sons of Merari, who were only sons of a later born [son], and the labor of their burden was only beams, bars, pillars, and sockets, “take a census [naso et rosh]” is not stated.
“By their families, by their patrilineal house you shall count them.” Why is it stated regarding the sons of Kehat and the sons of Merari: “By their families, by their patrilineal house,” it placed “their families” before “by their patrilineal house,” and regarding Gershon, it placed “by their patrilineal house” first? It is because the nesiut rosh of the sons of Gershon comes from their patrilineal house, but the nesiut rosh of the sons of Kehat is not dependent on their patrilineal house, but rather, on their bearing of the Ark. Likewise, the sons of Merari were from a patrilineal family descended from a later born son. That is why it placed families before patrilineal house.
“This is the commission of their burden, for all their service in the Tent of Meeting: The beams of the Tabernacle, its bars, its pillars, and its sockets” (Numbers 4:31).
“This is the commission of their burden,” this and none other; it teaches that it is prohibited for the sons of Merari to guard and work what the sons of Gershon guard and bear and work.
“The beams of the Tabernacle,” these are the forty-eight Tabernacle beams. “Its bars,” these are the fifteen bars and the middle bar. “Its pillars,” these are the four pillars of acacia wood upon which they spread the curtain and the five pillars of acacia wood upon which they spread the screen of the entrance to the Tent. “And its sockets,” these are the sockets of the beams and the sockets of the pillars, which were one hundred and five sockets.
“The pillars of the courtyard all around, their sockets, their pegs, and their cords, with all their instruments and for all their service and by names you shall appoint the instruments of the commission of their burden” (Numbers 4:32).
“The pillars of the courtyard all around,” these are the fifty-six pillars that stood surrounding the courtyard, upon which they would spread the hangings. “Their sockets,” these are the fifty-six sockets in which they would stand the pillars, and the four pillars and four sockets upon which they would spread the screen of the entrance to the courtyard. “Their pegs,” these are the pegs of the Tabernacle and the pegs of the courtyard, of bronze, which they would stick into the ground all around, so the wind would not cause the hangings to fall. “And their cords, with all their instruments and for all their service,” with which they would affix the hangings with the pegs, and with which they would tie the pillars and the bars and load them onto the wagons so they would not fall. But for the beams, they crafted iron clasps with which they would secure the beams so they would not fall from upon the wagons.
“And by names you shall appoint the instruments of the commission of their burden.” The Holy One blessed be He cautioned them that they should assign all of the Levites, each of them to his service and to his burden so they would not enter into dispute. This is what they would do: So and so will bear beams; so and so will bear bars; so and so will bear pillars, and likewise regarding each and every instrument.
“This is the service of the families of the sons of Merari, for all their service in the Tent of Meeting, under the direction of Itamar, son of Aaron the priest” (Numbers 4:33).
“This is the service of the families of the sons of Merari….” The sons of Merari, because their role in bearing was not from their patrilineal house,15Since Merari was not the firstborn, the role of the families of Merari role did not stem from the importance of the patrilineal house. that is the reason that it is not stated: “According to the directive of Aaron and his sons shall be” (Numbers 4:27), as it is stated regarding the sons of Gershon. Rather, all their actions were under the direction of Itamar. It teaches that Itamar would take all the vessels and give them to the sons of Merari, and likewise to the sons of Gershon, and he would assign each of them to his service and to his burden.