וְלִבְנֵ֣י לֵוִ֔י הִנֵּ֥ה נָתַ֛תִּי כָּל־מַֽעֲשֵׂ֥ר בְּיִשְׂרָאֵ֖ל לְנַחֲלָ֑ה חֵ֤לֶף עֲבֹֽדָתָם֙ אֲשֶׁר־הֵ֣ם עֹֽבְדִ֔ים אֶת־עֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד׃
내가 이스라엘의 십일조를 레위 자손에게 기업으로 다 주어서 그들의 하는 일 곧 회막에서 하는 일을 갚나니
Bamidbar Rabbah
Another matter: “Bring the tribe of Levi near…” (Numbers 3:6) – that is what is written: “Happy is one You choose and bring near” (Psalms 65:5). Happy is the man whom the Holy One blessed be He has chosen even if He did not bring him near, and happy is the man whom the Holy One blessed be He brought near, even if He did not choose him. Who is the one whom He chose? It is Abraham, as it is stated: “You are the Lord God, who chose Abram” (Nehemiah 9:7); but you did not bring him near, but rather, he brought himself near. Jacob, the Holy One blessed be He chose him, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4), and likewise it says: “Jacob whom I have chosen” (Isaiah 41:8); but you did not bring him near, but rather, he brought himself near, as it is stated: “Jacob was a wholesome man who resided in tents.” (Genesis 25:27).11Bereshit Rabba 63:10 states that the word “tents” is referring to the study halls of Shem and Ever, in which Jacob studied Torah. Moses, He chose him, as it is stated: “Were it not for Moses, His chosen” (Psalms 106:23), but He did not bring him near. Happy are those whom the Holy One blessed be He chose even though He did not bring them near.
Come and see Yitro;12Shemot Rabba 27:2. the Holy One blessed be He brought him near but did not choose him. Raḥav13Ruth Rabba 2:1. the prostitute, He brought her near but did not choose her. Happy are those whom He brought near even though He did not choose them.
A noblewoman asked Rabbi Yosei; she said to him: Does Your God bring near anyone He wants? He brought a basket of figs before her, and she was selecting carefully and selecting and eating. He said to her: Do you know how to select and the Holy One blessed be He does not know how to select? One whom He sees that his deeds are good, He chooses him and brings him near.
Rabbi Neḥemya in the name of Rabbi Shmuel bar Rav Yitzḥak: Not everyone who is near remains near, and neither does everyone who is distant remain distant. There are those who are chosen, rejected, and brought near. There are those who are chosen, rejected, and not brought near. Aaron was chosen: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). He was rejected: “The Lord was incensed with Aaron” (Deuteronomy 9:20). And it is written: “And you, bring Aaron your brother near to you” (Exodus 28:1).
Saul was chosen: “Have you seen that the Lord has chosen him” (I Samuel 10:24). He was rejected: “I have regretted that I crowned Saul…” (I Samuel 15:11). But he was not brought near: “I have spurned him from reigning over Israel” (I Samuel 16:1).
David was chosen: “He chose David His servant” (Psalms 78:70). He was rejected: “The king set out with his entire household in his wake.… [The king set out,] and all the people in his wake, and they stopped at a remote house” (II Samuel 15:16–17). Rabbi Yehoshua ben Levi said: They ostracized him; nevertheless, he accepted his ostracization; that is what is written: “David ascended the ascent of the Mount of Olives, weeping as he ascended, and his head was covered [and he walked barefoot]” (II Samuel 15:30). And he was brought near; Rabbi Yudan said: Ira the Ya’irite, David’s teacher, brought him near. That is what David says: “May those who fear You and who know [yodei] Your precepts turn to me.” (Psalms 119:79). It is written: Who know him [yodo];14Although the verse is read in the plural – those who know – the word know is written in the singular, thus implying that it is referring to a single individual who can be described as the one who knows Your precepts. Ira the Ya’irite was his teacher and brought him near.
Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They are six who were chosen: Priesthood, Levites, Israel, the royal house of David, Jerusalem, the Temple. Priesthood, from where is it derived? It is as it is written: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Levites, from where is it derived? It is as it is stated: “For the Lord your God has chosen him from all your tribes” (Deuteronomy 18:5). Israel, from where is it derived? It is as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). The royal house of David, from where is it derived? It is as it is stated: “He chose David His servant.” (Psalms 78:70). Jerusalem, from where is it derived? It is as it is stated: “[Jerusalem,] the city that I have chosen” (I Kings 11:32). The Temple, from where is it derived? It is as it is written: “I have chosen and sanctified this House” (II Chronicles 7:16).
David said: Happy is one whom the Holy One blessed be He has chosen and happy is one whom He brought near. Who is doubly happy? It is one whom the Holy One blessed be He has chosen and brought near. Who is that? It is Aaron and Levi. Aaron, from where is it derived? It is as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). From where is it derived that He brought him near? It is as it is stated: “And you, bring Aaron your brother near to you” (Exodus 28:1).
Levi, the Holy One blessed be He chose him, as it is stated: “For the Lord your God has chosen him” (Deuteronomy 18:5). From where is it derived that He brought him near? It is as it is stated: “Bring the tribe of Levi near, and stand it.” In their regard, the verse says: “Happy is the one You choose to bring near to You to dwell in Your courtyards” (Psalms 65:5), just as it says: “They shall keep his commission, and the commission of the entire congregation…[to perform the service of the Tabernacle]” (Numbers 3:7). “May we be sated by the bounty of Your House, [the holiness of Your Temple]” (Psalms 65:5) – as they would eat all the tithes that were brought to the House, just as it says: “To the children of Levi, I have hereby given all tithe in Israel as an inheritance…” (Numbers 18:21).
Come and see Yitro;12Shemot Rabba 27:2. the Holy One blessed be He brought him near but did not choose him. Raḥav13Ruth Rabba 2:1. the prostitute, He brought her near but did not choose her. Happy are those whom He brought near even though He did not choose them.
A noblewoman asked Rabbi Yosei; she said to him: Does Your God bring near anyone He wants? He brought a basket of figs before her, and she was selecting carefully and selecting and eating. He said to her: Do you know how to select and the Holy One blessed be He does not know how to select? One whom He sees that his deeds are good, He chooses him and brings him near.
Rabbi Neḥemya in the name of Rabbi Shmuel bar Rav Yitzḥak: Not everyone who is near remains near, and neither does everyone who is distant remain distant. There are those who are chosen, rejected, and brought near. There are those who are chosen, rejected, and not brought near. Aaron was chosen: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). He was rejected: “The Lord was incensed with Aaron” (Deuteronomy 9:20). And it is written: “And you, bring Aaron your brother near to you” (Exodus 28:1).
Saul was chosen: “Have you seen that the Lord has chosen him” (I Samuel 10:24). He was rejected: “I have regretted that I crowned Saul…” (I Samuel 15:11). But he was not brought near: “I have spurned him from reigning over Israel” (I Samuel 16:1).
David was chosen: “He chose David His servant” (Psalms 78:70). He was rejected: “The king set out with his entire household in his wake.… [The king set out,] and all the people in his wake, and they stopped at a remote house” (II Samuel 15:16–17). Rabbi Yehoshua ben Levi said: They ostracized him; nevertheless, he accepted his ostracization; that is what is written: “David ascended the ascent of the Mount of Olives, weeping as he ascended, and his head was covered [and he walked barefoot]” (II Samuel 15:30). And he was brought near; Rabbi Yudan said: Ira the Ya’irite, David’s teacher, brought him near. That is what David says: “May those who fear You and who know [yodei] Your precepts turn to me.” (Psalms 119:79). It is written: Who know him [yodo];14Although the verse is read in the plural – those who know – the word know is written in the singular, thus implying that it is referring to a single individual who can be described as the one who knows Your precepts. Ira the Ya’irite was his teacher and brought him near.
Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They are six who were chosen: Priesthood, Levites, Israel, the royal house of David, Jerusalem, the Temple. Priesthood, from where is it derived? It is as it is written: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Levites, from where is it derived? It is as it is stated: “For the Lord your God has chosen him from all your tribes” (Deuteronomy 18:5). Israel, from where is it derived? It is as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). The royal house of David, from where is it derived? It is as it is stated: “He chose David His servant.” (Psalms 78:70). Jerusalem, from where is it derived? It is as it is stated: “[Jerusalem,] the city that I have chosen” (I Kings 11:32). The Temple, from where is it derived? It is as it is written: “I have chosen and sanctified this House” (II Chronicles 7:16).
David said: Happy is one whom the Holy One blessed be He has chosen and happy is one whom He brought near. Who is doubly happy? It is one whom the Holy One blessed be He has chosen and brought near. Who is that? It is Aaron and Levi. Aaron, from where is it derived? It is as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). From where is it derived that He brought him near? It is as it is stated: “And you, bring Aaron your brother near to you” (Exodus 28:1).
Levi, the Holy One blessed be He chose him, as it is stated: “For the Lord your God has chosen him” (Deuteronomy 18:5). From where is it derived that He brought him near? It is as it is stated: “Bring the tribe of Levi near, and stand it.” In their regard, the verse says: “Happy is the one You choose to bring near to You to dwell in Your courtyards” (Psalms 65:5), just as it says: “They shall keep his commission, and the commission of the entire congregation…[to perform the service of the Tabernacle]” (Numbers 3:7). “May we be sated by the bounty of Your House, [the holiness of Your Temple]” (Psalms 65:5) – as they would eat all the tithes that were brought to the House, just as it says: “To the children of Levi, I have hereby given all tithe in Israel as an inheritance…” (Numbers 18:21).
Bamidbar Rabbah
Another matter, “do not cut off,” that is what is written: “Do not rob the impoverished as he is impoverished…” (Proverbs 22:22). Our Rabbis say: Regarding what is the verse speaking? If he is impoverished, what does he steal from him? Rather, it spoke only of gifts to the poor that he is obligated to give them by Torah law; gleanings, forgotten sheaves, produce in the corner of the field, and the tithe of the poor. The Holy One blessed be He cautioned that no person should rob them of the gifts that are fit to give them. “As he is impoverished,” his poverty is sufficient for him. Is it not enough for the wealthy person that he exists in comfort and the poor person in suffering, but he even robs from him what the Holy One blessed be He gave him?
“And do not oppress the poor at the gate” (Proverbs 22:22). Just as it says: “You shall not distort the judgment [of your poor in his dispute]” (Exodus 23:6), and it says: “[You shall not afflict] any widow [or orphan]” (Exodus 22:21), “for the Lord will fight their battle and will deprive of life those who deprive them” (Proverbs 22:23), likewise, it says: “If you afflict him, [then when he cries out to Me, I will hear his cry]. My wrath will be enflamed, and I will kill [you with the sword]” (Exodus 22:22–23).
Another matter, “do not rob,” it is speaking of the tribe of Levi. Why does it call them impoverished? It is because they were more impoverished in number than all the tribes. You have none of the tribes that was as few in number as Manasseh, as their number totaled only “thirty-two thousand two hundred” (Numbers 1:35), and those counted were from twenty years old until sixty years old, excluding those who were from one month old until twenty, and excluding those from sixty years and above. However, the entire tribe of Levi was from one month and above only twenty-two thousand three hundred, plus Aaron and his sons. Why? It is because they were adjacent to the sacred; anyone who was not appropriately careful, the attribute of justice would harm them. The Holy One blessed be He said to Israel: ‘They keep the commission of the sacred so that you will not be harmed, and their numbers dwindle for you. Do not rob from them the gifts that I gave them, because he is impoverished.’
Moreover, they are impoverished from an inheritance, as they did not take a portion in the Land with you, as it is stated: “But to the tribe of Levi, Moses did not give an inheritance” (Joshua 13:33). “To the children of Levi, behold, I have given all tithes in Israel as an inheritance…[The children of Israel] shall no longer approach the Tent of Meeting]… The Levite himself shall perform the service of the Tent of Meeting” (Numbers 18:21–23).
“And do not oppress the poor at the gate,” just as it says: “When you shall conclude to tithe all the tithes of your produce…[and you shall give to the Levite…]” (Deuteronomy 26:12). If you do so3Oppress the poor and not give them their tithes,, “for the Lord will fight their battle” (Proverbs 22:23).
“Do not rob the impoverished.” It is speaking of the sons of Kehat. Why does it call them impoverished? It is because they were from the tribe of Levi, which did not take a portion in the Land.
“And do not oppress the poor at the gate” (Proverbs 22:22). Just as it says: “You shall not distort the judgment [of your poor in his dispute]” (Exodus 23:6), and it says: “[You shall not afflict] any widow [or orphan]” (Exodus 22:21), “for the Lord will fight their battle and will deprive of life those who deprive them” (Proverbs 22:23), likewise, it says: “If you afflict him, [then when he cries out to Me, I will hear his cry]. My wrath will be enflamed, and I will kill [you with the sword]” (Exodus 22:22–23).
Another matter, “do not rob,” it is speaking of the tribe of Levi. Why does it call them impoverished? It is because they were more impoverished in number than all the tribes. You have none of the tribes that was as few in number as Manasseh, as their number totaled only “thirty-two thousand two hundred” (Numbers 1:35), and those counted were from twenty years old until sixty years old, excluding those who were from one month old until twenty, and excluding those from sixty years and above. However, the entire tribe of Levi was from one month and above only twenty-two thousand three hundred, plus Aaron and his sons. Why? It is because they were adjacent to the sacred; anyone who was not appropriately careful, the attribute of justice would harm them. The Holy One blessed be He said to Israel: ‘They keep the commission of the sacred so that you will not be harmed, and their numbers dwindle for you. Do not rob from them the gifts that I gave them, because he is impoverished.’
Moreover, they are impoverished from an inheritance, as they did not take a portion in the Land with you, as it is stated: “But to the tribe of Levi, Moses did not give an inheritance” (Joshua 13:33). “To the children of Levi, behold, I have given all tithes in Israel as an inheritance…[The children of Israel] shall no longer approach the Tent of Meeting]… The Levite himself shall perform the service of the Tent of Meeting” (Numbers 18:21–23).
“And do not oppress the poor at the gate,” just as it says: “When you shall conclude to tithe all the tithes of your produce…[and you shall give to the Levite…]” (Deuteronomy 26:12). If you do so3Oppress the poor and not give them their tithes,, “for the Lord will fight their battle” (Proverbs 22:23).
“Do not rob the impoverished.” It is speaking of the sons of Kehat. Why does it call them impoverished? It is because they were from the tribe of Levi, which did not take a portion in the Land.
Midrash Tanchuma
And God remembered Rachel. Prior to this verse, it is written: And Leah conceived again, and bore a son; and she said: “This time will I praise the Lord” (Gen. 29:35). Why did she not say I will praise the Lord after the births of Reuben, Simeon, Levi, and all the others, but only after the birth of Judah? This may be compared to a priest who goes to a man’s barn to collect the tithe8A tenth of a man’s possessions appropriated as a tax or sacrifice. The Mosaic law (Num. 18:21–26) made the tithe obligatory. and the priestly portion. When the owner of the barn hands the priest the priestly portion, he does not thank him, and when he gives him the tithe, he still does not thank him. But if, after he gives the priest what is due him, he adds a measure of unconsecrated food, the priest does thank him and recites a prayer in his behalf. A bystander asked the priest: “Why is it that when he gave you the tithe and the priestly portion, you did not thank him, but when he added only a single measure of unconsecrated food, you thanked him?” The priest replied: “The tithe and the priestly offering belong to me, and I merely accepted that which belonged to me, but the measure of unconsecrated food he added belonged to him, and so I thanked him for it.” Similarly Leah said: “Twelve tribes are to descend from Jacob, and since he has four wives, each of us is entitled to bear three sons. I have already given birth to three sons, my rightful share, but now a fourth son has been granted to me; surely it is fitting that I praise the Lord this time.” Therefore Rachel envied her sister (Gen. 30:1). The Holy One, blessed be He, declared: How long shall this righteous woman grieve? Is it not just that she too shall conceive? Should she not be at least equal to the handmaidens? Forthwith, And God remembered Rachel.