민수기 4:53의 Halakhah

One has to be careful when he is about to say birkat ha-mazon not to leave the table without any bread on it, as they said in tractate Sanhedrin:¹⁸¹B. Sanhedrin 92a. “Whoever does not leave bread on his table, about him Scripture says, ‘With no remnant for him to eat, his goodness will not take hold.”¹⁸²Job 20:21. The reason for this practice is so that the blessing about which this was said will take hold; for if nothing is left, in what can the blessing take hold, because no blessing takes hold upon nothing, but only upon something? And the table in the sanctuary, which never was without bread, attests to this. And that bread was eaten by the priests who ministered to the sanctuary, and only a little of it was enough to feed many of them, and so our rabbis said, “Every priest who approached it was made doubly happy,”¹⁸³B. Yoma 39a. R. Bahya seems to allude to double portion of manna in the manna miracle as well as to the two loaves offered to the priests in Lev. 23:17. and through this very bread on the table blessing descended and was dispersed in the food of the world, from the showbread, by way of “something from something” and not something from nothing. For even the prophets who were “capable of serving in the royal palace”¹⁸⁴Dan 1:4. were not capable of producing something from nothing, but rather only something from something. Let me call for myself reliable witnesses:¹⁸⁵An allusion to Is 8:2.Elijah and Elisha, the former through “flour in a jar,”¹⁸⁶I Kg 17:12: “kad ha-kemah,” which R. Bahya used as the title for his famous encyclopedic collection of sermons. the latter “a jug of oil” – all was “something from something,” for no one has the power to make something from nothing but the Holy One Blessed be He, Shaper of creation which He created from nothing, and with all due to respect for Him, we find that even He only did it in the six days of the creation of the world. From then on till now, everything is “something from something.” And thus it is written, “which God created and made.”¹⁸⁷Gen 2:3. The explanation: “which God created” – something from nothing; “and made” – from then on, something from something, not something from nothing. So accordingly, it is necessary that a person about to recite birkat ha-mazon, leave a piece of bread on the table, for even a little of it is enough for the blessing to take hold in, and its power will be distributed through an increase of the small amount, just like the hidden miracles that are done for us every day, without us knowing or being aware of them. Just as our rabbis said: “¹⁸⁸B. Nidah 31a.No miracle-worker is aware of his own miracle.” And you should know that the cause behind the blessing that drops down in the food of the world and in the showbread is explained in the verse: “It [the frankincense] shall be a reminder-offering with the bread.”¹⁸⁹Lev 24:7. R. Bahya seems to allude to the miracle of the manna here in the language he uses about the showbread drawing miracles and blessings down to the earth, and of the priests being “doubly happy” See note 183 above . And later he explicitly associates the covering of bread on the table with cloths above and below with the miracle of the manna. As you already knew that they used to place frankincense on top of the bread, which is what is written just before, “With each row you shall place pure frankincense,”¹⁹⁰Ibid. the showbread and the frankincense used to counteract one another, just like the etrog and the lulav,¹⁹¹B. Menahot 27a. and the blue dye and white cloth (when blue dye could still be found). For the Most High has no share in the showbread, while the ordinary mortal has no share in the frankincense, which they would burn upon the fire. Therefore Scripture said, “It shall be a reminder-offering with the bread,” because by burning the frankincense which is on top of the bread, it becomes a reminder to the power above for blessing to drop down on it and from it into the food for the world. And understand this, that it is for this reason that there were twelve hallot arranged on top of the table. And from there the blessing came, which corresponded to the twelve angels¹⁹²Pirkei de Rabbi Eliezer 4. surrounding the throne of glory, which are called “four camps of the Shekhinah,” from which the world is blessed to the four winds, and they serve three to each wind, the meaning behind the four banners that were in the desert. Also corresponding to them below were the twelve lions on Solomon’s throne, and they are like these twelve hallot and the twenty-four tenth-measures,¹⁹³Lev 24:5. Each loaf – hallah – was made of two tenth-measures – ‘esronim – of choice flour, i.e., 24 = 2 x 12. and arouse your mind to this!

Birkat ha-mazon consists of three blessings from the Torah, and one blessing from the words of the scribes. The oldest at the table leads the blessing, even if he came after the meal.²⁰⁷So the Tur and Shulhan Arukh Orah Hayim 201. A mnemonic acronym for the three blessings from the Torah comes from the verses “You shall make a table of acacia wood… and make around it a molding of gold – ZaHa”B:”²⁰⁸Ex 25:23,24. the blessing ha-Zan (“who feeds”), the blessing Ha-aretz (“for the land”) and the blessing Boneh Yerushalayim (“who builds Jerusalem”) – the initials of which are ZH”B, and zahav is numerically equivalent to DaVi”D,²⁰⁹I.e., both = 14. and thus the table hints at malkhut – “kingdom.”²¹⁰According to b. Yoma 72, “there were three rims in the sanctuary, one on the altar, one on the ark, and on the table…David earned the rim on the table, and he took it.” In other words, King David and his kingdom are associated with “the table.” The symbol of kingdom is the house of David son of Jesse, which includes the both the kingdom of the house of David below, and the kingdom above, which is the power of the frankincense: Dovid melekh Yisrael hay ve-kayam(“Long live David King of Israel!”) – this is what is meant by “We have no portion in David, No share in Jesse’s son! Every man to his tent (le–ohalav), O Israel!”²¹¹2 Sam 20:1. not “le-ohalav – to his tent” but rather “le’lohav– to his God.”²¹²In other words, the Torah is using “his tent” (ohalav) as a euphemism for “his God” (elohav), because it is quoting a wicked person, Sheba the son of Bichri, and it would have been disrespectful to God to quote Sheba’s call to rebellion that invoked God. I think what R. Bahya has in mind in all this is that “house of David,” “malkhut,” and “elohim” are all symbolic synonyms for the tenth sefirah – Malkhut, or Shekhinah. For you already knew that the table in the sanctuary corresponds to midat ha-din – God’s attribute of justice – which is the reason why it is located on the north, that is the left side,²¹³That is, if one is standing facing the east. the side of Gevurah – “Might.” And on the table were two cloths, one made of crimson, the other blue.²¹⁴Nu 4:7-8. The crimson one corresponds to midat ha-din above, and the blue one corresponds to midat ha-din below, which is comprised of all the other attributes. And here the showbread was on the table itself, without anything in between, as it is said, “And the regular bread shall rest upon it [the table],”²¹⁵Nu 4:7. and over the bread was spread the blue cloth. And on this cloth were put all the utensils for the table, and over the utensils was spread the crimson cloth; was the highest on top of everything else. The crimson cloth would be on top, and the blue cloth below, that’s just how the upper midat din emanates down into the lower one, and the point of this whole arrangement is that from the table in the sanctuary comes sustenance for the whole world.²¹⁶Zohar 153b: “This table stands inside the Mishkan, and from it goes out food for the whole world.” Corresponding to it is the midat din above that sustains the upper beings, the host on high, even as it does the lower beings, for it is the attribute “that supplies provisions for her household and, the daily fare of her maids.”²¹⁷Prv 31:15. From this you will understand the reason why the height of the table with all of the things arrayed on was ten handbreadths. For even so, the table in the sanctuary with what was on top of it should instruct you about midat ha-din, and understand this! For you need to be awakened to what our sages z”l said about this: “Ten tables King Solomon (peace be upon him) made, as it is explained in Scripture, and likewise ten lampstands, and ten washbasins.²¹⁸2 Chr 4:6-8. Clearly, R. Bahya is alluding to the ten sefirot, for whose array the arrangement of cloths, utensils, and shewbread on the table in the sanctuary is a microcosm.

You should know that that which they said (Makkot 23b), "613 commandments were stated to Moshe at Sinai," indicates that this is the number of the commandments that are practiced for [all] generations. For commandments that are not practiced for [all] generations do not have a connection to Sinai - whether they were stated at Sinai or elsewhere. However their intention in saying, "at Sinai," was that the main giving of the Torah was at Sinai. And that was His, may He be elevated, saying, "Come up to Me on the mountain and be there, and I will give [it] to you" (Exodus 24:12). And in explanation, they said, "What is the verse [that alludes to this]? 'Moshe commanded us the Torah, an inheritance of the congregation of Yaakov' (Deuteronomy 33:4)" - meaning to say - "the numerical value of [the word,] Torah is 611. In addition, 'I am the Lord your God' and 'You shall have no other gods' (Exodus 20:2, 3), that we heard from the mouth of the Almighty." And with them, the total of the commandments is 613. They wanted to say with this indication that the thing that Moshe commanded us - and that we did not hear from anyone but him - was the number of 611 commandments. And he called it, "an inheritance of the congregation of Yaakov." And a commandment that is not practiced for [all] the generations is not an inheritance for us. For it is indeed only that which will be continuous for the generations - as it is stated (Deuteronomy 11:21), "like the days of the heavens upon the earth" - that will be called an inheritance for us. And likewise, their statement (Tanchuma, Ki Tetzeh), that it is as if each and every limb commands a person to do a commandment; and it is as if each and every day is warning a person from sin. This is a proof that the number will never be lacking. But if commandments that are not practiced for [all] generations were included in the count of the commandments, behold that the number would be lacking once the obligation of such a commandment ceased. And then this statement would only be correct for a limited time. However someone besides us already erred in this principle as well and counted - because he was forced by a need - "But let them not go inside and witness the dismantling of the sanctuary" (Numbers 4:20); and "he shall serve no more" (Numbers 8:25), concerning the Levites. Yet these were also only practiced in the wilderness. And even though they said (Sanhedrin 81b:18), "From where is there a hint about one who steals a jar for the Temple service (that he is killed)? 'But let them not go inside and witness the dismantling of the sanctuary'" - there is enough [clarification here] in their saying, "a hint." But the simple understanding of the verse is not like this; and it is not even included in those liable for the death penalty at the hands of the Heavens - as is explained in the Tosefta (Tosefta Keritot 1) and in Sanhedrin (Sanhedrin 83a). And I am wondering about this, why they mentioned these negative commandments. Why did they not [also] count about the manna, "Let no one leave any of it over until morning" (Exodus 16:19); or that which He, may He blessed said, "Do not harass the Moabites or provoke them to war" (Deuteronomy 2:9), and likewise the prohibition that came about the the Children of Ammon, "do not harass them or start a fight with them" (Deuteronomy 2:19). And likewise should he count among the positive commandments, "Make a seraph figure and mount it on a standard" (Numbers 21:8); and its saying, "Take a jar and put one omer of manna in it" (Exodus 16:33) - like he counted the tithe of the [booty] (Numbers 31) and the dedication of the altar (Numbers 7). And he should have also counted, "Be ready for the third day" (Exodus 19:15); "neither shall the flocks and the herds graze" (Exodus 34:3); "they shall not destroy, to come up" (Exodus 19:24); and many like these. And no intelligent person will doubt that all of these commandments were given to Moshe at Sinai as commands and [prohibitions; however they were all temporary and not practiced for [all] generations. And therefore they were not counted. And because of this principle, it is inappropriate to count the blessings and the curses that they were commanded at Gerizim and Eval; nor to count the building of the altar that we were commanded to build when we entered the Land of Canaan - for all of these were temporary commandments. And likewise, not the command that we were commanded to sacrifice any animal, from which we want to eat, as peace-offerings - as this was only a temporary command. And that was its saying, "and you shall bring them to the Lord" (Leviticus 7:8)." And they said in Sifrei, Achrei Mot, "'And you shall bring them' is a positive commandment" - but it was only so in the wilderness. For the dispensation to eat meat for pleasure is explained in [Deuteronomy]; and that is its saying, "you may eat meat whenever you wish" (Deuteronomy 12:20). And had it been appropriate to count everything of this type - meaning all that Moshe was commanded from the day he was appointed to be a prophet until the day he died - there would be more than three hundred commandments, besides the commandments that are practiced for [all] generations. This is when we count all the commands that came in Egypt, everything about the preparations [for the tabernacle service], and the other ones besides them - some are positive commandments and some are negative commandments, but they are all written in the Torah. And since he did not count all of them, he is perforce also obligated not to count any of them; and not like this other man, who took [only] some of these things to help him, when he toiled to find the [right] tally. And this is the critique we wanted to make about him regarding this principle.

That He prohibited the Levites from occupying themselves with any of the service that was designated for the priests; and also the priests from occupying themselves with any of the service that was designated for the Levites. And that is because there is a designated service in the Temple for each one of these families. And the prohibition to both of them comes together, not to have one of them serve with the service of the other. Rather each group [is to do] what it was commanded, as He said, "each man to his service" (Numbers 4:19). And the negative commandment that appears about them is His saying to the Levites, "but they shall not [approach] the vessels of the sanctuary and the altar" (Numbers 18:3). But afterwards, He went back and spoke to the priests and said, "that neither they, nor you, shall die" - meaning to say that you, like them, are prohibited. Since just like I prohibited them from doing your service - and that is [working with] the vessels of the sanctuary and the altar - so too are you prohibited from doing their service. And the language of the Sifrei (Sifrei Bamidbar 116:1) is, "'They shall not [approach] the vessels of the sanctuary and the altar' - that is the prohibition. From where [do we know] the punishment? 'And they shall not die.' I only [know about] the Levites, that they are punished and prohibited for [appropriating] the service of the priests. From where [do we learn the same for] priests [appropriating] the service of the Levites? [Hence] we learn to say, 'nor you.' And it once happened that Rabbi Yehoshua [b. Chananiah] sought to assist R. Yochanan [b. Godgada], when he (R. Yehoshua) said to him, 'Get back, for you are forfeiting your life! For I am of the gatekeepers and you are of the singers.'" Behold it has been made clear that a Levite who did service in the Temple besides his [own] service is liable for death at the hands of the Heavens. And likewise should the priests not occupy themselves with the service of the Levites. However if they transgressed, they are not [punished] by death, but rather by lashes. And in the Mikhilta: "'The vessels of the sanctuary' - perhaps [even] if they touched them, they would be liable. [Hence] we learn to say, ['but'] - they are [only] liable for service, they are not liable for touching. I only [know] about Levites on account of [the service of] priests. From where [do we know] priests on account of [the service of] Levites? [Hence] we learn to say, 'nor you.'" And there they said, ["Levites on account of priests is with death. But priests on account of Levites is only with a negative commandment."] (See Kessef Mishneh on Mishneh Torah, Vessels of the Sanctuary and Those who Serve Therein 3:9; Parashat Bamidbar, Korach; Mishneh Torah, Vessels of the Sanctuary and Those who Serve Therein 3.)

That the priests not be involved in the service of the the Levites and the Levites in the service of the priests: That the priests not be involved in the service of the Levites and the priests in the business of the Levites, but rather each one does the work designated for him, from that which is written (Numbers 4:19), "each man to his service and his load." And the language of the prevention that comes about this is that which is stated about the Levites (Numbers 18:3), "but to the vessels of the Holy and to the Altar they shall not approach"; and afterwards the verse returns to speak about the priests, "and they shall not die, also they and also you" - meaning to say with this that you too, you are included in this negative commandment. Since just like the Levites are prevented from their work [when it is not assigned to them], so too are you prevented from your work [when it is not assigned to you]. And the language of the Sifrei on Numbers 18:3: "'To the vessels of the Holy and to the Altar' [is the] warning; 'and they shall not die' is the punishment. I only [know] that the Levites are punished and warned about the service of the priests; from where do I know [the same] about the priests [doing] the service of the Levites? [Hence] we learn to say, 'also you.'" And we have found (Sifrei on Numbers 18:3) that Rabbi Yehoshua ben Chananiah wanted to help Rabbi Yochanan ben Gudgodah in the closing of the doors, [and] he said to him, "Go back, as you are already liable with your soul (life), as I am from the gatesmen and you are from the singers." Behold, it is elucidated that any Levite that does work in the Temple that is not his designated work is liable for death by the hand of the Heavens. And so [too,] the priests are warned not to approach the work of the Levites. However, if they did transgress this, they are not killed, but rather [get] lashes. And they said in the Mekhilta (Sifra Zuta), "'To the vessels of the Holy and to the Altar they shall not approach' It is possible that they would be liable if they touched [them]. [Hence] we learn to say, 'but' - for the work they are liable, and not for touching. I only [know] about the Levites for the [work of the] priests, from where do I know about the priests for the [work of the] Levites? [Hence] we learn to say, 'also you.'" And there it is said that the Leivtes on that of the priests is [punished] with death, but the priests on that of the Levites is only with [the consequences of violating] a negative commandment.

But the core of their service is to sing over the sacrifice. And they would only say song with communal burnt-offerings that are obligatory and upon the peace-offerings of [Shavouot] at the time of the wine libation; but not over voluntary offerings that the community would make for the 'end of the altar.' And so [too], they would not say song upon libations that came on their own. A Levite who is bereaved (onen) is permitted to serve and sing. We do not ever decrease below twelve Levites that stand on the platform to say song over the sacrifice, but we [may] increase [as much as is wanted]. And the song that the Levites would say was with the mouth, as the crux of song is with the mouth. And others would stand there that would play musical instruments - some of them Levites and some of them pedigreed Israelites that [their family be permitted to] be married to [priests] - as only the pedigreed are ever able to go up to the platform. And we never reduce below nine lyres, but we [may] increase [as much as is wanted]. And there was only one cymbals. And it appears that the reason is that the sound of cymbals is loud and a bit frightening; and [so] if there were many, the rest of the musical instruments that were there would not be heard - all the more so, the song of the mouth. And the hollow of the flutes that they would play with were of reed, since their sound is pleasant. And the flute would strike [play] in front of the altar twelve days a year. And it pushes off the Shabbat, since it is [a part of] the service of the sacrifice, and the sacrifice pushes off the Shabbat. And a [Levite] does not come to the service until they teach him for five years. and as they, may their memory be blessed, learned from the verse. And from here, they, may their memory be blessed, said (Chullin 24a) that a student that does not see a good sign of (some success) for five years, will never see [it]. And he does not ever come to serve until he is an adult, as it is stated (Numbers 4:49), "each man to his service." But a Levite is not disqualified by age and not by blemishes, but rather by deterioration of the voice, such as the old men whose voices deteriorate at the time of old age. And that which is stated in the Torah (Numbers 8:25), "But at the age of fifty they shall retire from the legion of service" is only at the time they were carrying the tabernacle from place to place. And even at the time of old age when his voice deteriorates, he is not disqualified from guarding the Temple and from closing the doors. And all of this and the rest of its details are nicely elucidated in [various] places in Tamid and Middot; also some of this matter is elucidated in the second chapter of Arakhin. And I have written a little at length about this for you, my son, as the Temple will soon be built, and you will need it. Amen, so should God do (see Mishneh Torah, Laws of Vessels of the Sanctuary and Those who Serve Therein 9).