Chasidut sobre Números 3:12
וַאֲנִ֞י הִנֵּ֧ה לָקַ֣חְתִּי אֶת־הַלְוִיִּ֗ם מִתּוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל תַּ֧חַת כָּל־בְּכ֛וֹר פֶּ֥טֶר רֶ֖חֶם מִבְּנֵ֣י יִשְׂרָאֵ֑ל וְהָ֥יוּ לִ֖י הַלְוִיִּֽם׃
Eu, eu mesmo tenho tomado os levitas do meio dos filhos de Israel, em lugar de todo primogênito, que abre a madre, entre os filhos de Israel; e os levitas serão meus,
Kedushat Levi
Exouds 28,5. “whereas they will take (receive) the gold, the blue wool, the purple wool, the crimson yarns and the fine linen.” Compare Rashi according to whom the subject of the word: והם, are the חכמי לב, people endowed with skill, who received the materials required from the Israelites who had donated it. Keeping all this in mind, even the reversal of the letters דג to read גד does not need to indicate something negative as it does elsewhere, but is an allusion to the well known concept of G’d sending the cure before He activates the disease, or expressed differently: גומל דלים “He renders good to the poor.” (in that order).
We need to understand why the priestly vestments should have been constructed from public funds, seeing that although the priest would perform the service in the Tabernacle, presenting the offerings on behalf of the people, unless he “dressed himself” personally, indicating that he loved the people on behalf of whom he performed these services, he was not considered as having performed his duties. [According to the Zohar in Parshat Nasso, even nowadays when the priests have pronounced the blessing on the people, and the members of the congregation thank them for this, they do not thank the priests for the blessing, but for the love with which this blessing had been dispensed. This is why the benediction preceding the blessing mentions that it is to be performed with love, something that is unique in all such benedictions preceding fulfillment of a commandment. Ed.]
G’d has demonstrated His love for the Jewish people when He chose them from among all the other nations to be His “firstborn” son. (Exodus 4,22) Seeing that G’d loves us, He must hate those who hate us. When He chose the priests for special status among the Israelites He did not thereby remove them from the people at large, but was at pains that this elevation was only within the beloved Jewish people, i.e. מתוך בני ישראל, as is clear from Exodus 28,1 as well as regarding the Levites themselves in Numbers 3,12. It is because He loved us collectively, that He appointed the priests to act as means to achieve atonement for our sins.
We need to understand why the priestly vestments should have been constructed from public funds, seeing that although the priest would perform the service in the Tabernacle, presenting the offerings on behalf of the people, unless he “dressed himself” personally, indicating that he loved the people on behalf of whom he performed these services, he was not considered as having performed his duties. [According to the Zohar in Parshat Nasso, even nowadays when the priests have pronounced the blessing on the people, and the members of the congregation thank them for this, they do not thank the priests for the blessing, but for the love with which this blessing had been dispensed. This is why the benediction preceding the blessing mentions that it is to be performed with love, something that is unique in all such benedictions preceding fulfillment of a commandment. Ed.]
G’d has demonstrated His love for the Jewish people when He chose them from among all the other nations to be His “firstborn” son. (Exodus 4,22) Seeing that G’d loves us, He must hate those who hate us. When He chose the priests for special status among the Israelites He did not thereby remove them from the people at large, but was at pains that this elevation was only within the beloved Jewish people, i.e. מתוך בני ישראל, as is clear from Exodus 28,1 as well as regarding the Levites themselves in Numbers 3,12. It is because He loved us collectively, that He appointed the priests to act as means to achieve atonement for our sins.
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