מדרש אויף במדבר 3:29

“For Gershon, the family of the Livnites [and the Shimites]” (Numbers 3:21) – why was it necessary to repeat their families; were they not stated above? Why did the verse need this? Because it says: “These are the sons of Aaron: the firstborn [Nadav, and Avihu, Elazar, and Itamar].… Nadav [and Avihu] died…” (Numbers 3:2–4) – although Aaron had four sons, only the two, Elazar and Itamar, established families; perhaps the same is true regarding the Levites. Although Gershon has two sons, Kehat four sons, and Merari two sons, perhaps not all of them established families. That is why the verse repeated when it came to enumerate the sons of Gershon, Kehat, and Merari. It specified that all their sons established families, as they were all righteous.
The children of Levi are beloved, as the Omnipresent Himself dealt with each and every one of their families regarding their number, their location, their princes, and their service in the Tabernacle. The sons of Gershon, what does it say? “The number of all males counted…[were seven thousand five hundred]” (Numbers 3:22); thus the verse dealt in the number of the sons of Gershon. “The families of the Gershonites shall encamp behind the Tabernacle to the west” (Numbers 3:23) – that is their location. “The prince of the patrilineal house [of the Gershonites] was Elyasaf [son of Lael]” (Numbers 3:24) – that is their prince. “The commission of the sons of Gershon.… and the hangings of the courtyard…” (Numbers 3:25–26) – that is their service in the Tabernacle.
Likewise, the verse counts the sons of Kehat. That is what is written: “For Kehat, the family of the Amramites, [and the family of the Yitzharites, and the family of the Hevronites, and the family of the Uzielites]” (Numbers 3:27) – the verse apprised regarding the sons of Kehat that all of them established families, and not one of them perished. “In number, all males, [from one month old and above, eight thousand and six hundred, keepers of the commission of the sacred]” (Numbers 3:28) – that is their number. Why did the verse specify regarding the number of sons of Kehat “keepers of the commission of the sacred,” which is not stated regarding the number of the sons of Gershon nor regarding the number of sons of Merari; were the sons of Kehat “keepers of the commission of the sacred” from one month old and above? After all, one was not eligible for service until he was thirty years old. Why did it do so? It is because the Ark would purge from the sons of Kehat and would diminish their number, as it would shorten their lives.²⁷An improper action by somebody carrying the Ark could lead to his death. Nevertheless, due to their affection for the sacred, the sons of Kehat would run after it. That is why He accorded them a reward as though they entered to serve from one month old, as it is written regarding Samuel the Ramatite: “Samuel judged Israel all the days of his life” (I Samuel 7:15). He, too, was of the descendants of Kehat. “The families of the sons of Kehat shall encamp on the side of the Tabernacle to the south” (Numbers 3:29) – that is their place. “And the prince of the patrilineal house [of the families of the Kehatites was Elitzafan son of Uziel]” (Numbers 3:30) – that is their prince. “Their commission: the Ark, [the Table, the Candelabrum, the altars, the sacred vessels with which they would serve, the screen, and all its work]” (Numbers 3:31) – that is their service in the Tabernacle.
“The prince of the princes of the Levites [was Elazar son of Aaron the priest, the charge over the keepers of the commission of the sacred]” (Numbers 3:32) – why did it specify two princes for the sons of Kehat? It is because priests and Levites emerged from Kehat. Moses and Aaron emerged from Amram; Moses’s sons were Levites, and Aaron’s sons were priests. That is why it specified Elazar, who was from the priests, and he was overseer of the Levites of the sons of Kehat, and he would carry some of the sacred service [items] with the sons of Kehat. That is what is written: “The charge of Elazar, son of Aaron [the priest, is the illuminating oil, the fragrant incense, the meal offering of the daily offering, and the anointing oil; the charge of the entire Tabernacle, and of all that is in it, in the sacred, and in its vessels]” (Numbers 4:16).
Why did it not specify Itamar? After all, the commissions of the sons of Gershon and the sons of Merari were entrusted to him. Why did it not enumerate him with them as a prince like it enumerated Elazar as a prince with the sons of Kehat? It is because Itamar did not participate in the service of the sons of Gershon and the sons of Merari; that is why it did not enumerate him as a prince with them. However, Elazar participated in the burden of the sons of Kehat; that is why the verse enumerated him as a prince with them.
“For Merari, the family of the Maḥlites [and the family of the Mushites]” (Numbers 3:33) – the verse counted the sons of Merari, as not one of them died and they established families. “The number of all males counted…[were six thousand two hundred]” (Numbers 3:34) – it apprised of their number. “The prince of the patrilineal house [of the families of Merari was Tzuriel son of Aviḥayil]…” (Numbers 3:35) – that is their prince. “They shall encamp on the side of the Tabernacle to the north” (Numbers 3:35) – that is their place. “The appointed commission of the sons of Merari…” (Numbers 3:36) – that is their service in the Tabernacle.

(Numb. 16:1:) “[Korah who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi betook himself.” But there is not written "the son of Jacob" [or] "the son of Israel."¹⁸Numb. R. 18:5; cf.Gen. R. 98:5. This text is related (to Gen. 49:6), “Let not my soul come into their council,” i.e., that of the spies; “and let not my glory be joined with their congregation,” i.e., that of Korah. Jacob said to the Holy One, blessed be He, “Master of the world, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined upon them? When they are joined together to stand on the dais (as Levitical singers), as stated (I Chron. 6:[17,] 22–23) ‘[These are the ones whom David put in charge of song in the house of the Lord….] The son of Assir [who is] the son of Ebiasaph [who is] the son of Korah [who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi [who is] the son of Israel.’” (Numb. 16:1, cont.:) “Along with Dathan and Abiram.” From here the sages said, “Woe to the wicked one, [and] woe to his neighbor.”¹⁹Numb. R. 18:5, cont.; see Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. As see that Dathan and Abiram were destroyed by the dissent of Korah, because they were neighbors of Korah. As he was dwelling to the south (of the tabernacle), as stated (in Numb. 3:29), “The families of the Children of Kohath were to camp along the side of the tabernacle to the south.” The standard of Reuben was near them, as stated (in Numb. 2:10), “The standard of the camp of Reuben shall be to the south.” However, the standard of Judah was in the east, and with him were Issachar and Zebulun, as stated (in Numb. 2:3), “Now these camping in front to the east shall be the standard of the camp of Judah.” And near them were Moses, Aaron, and his children, as written (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the east, were Moses, Aaron, and his children.” Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9), “Judah is my lawgiver.”²⁰Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. And it is [also] written (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times.” And it is [also] written (in Jud. 5:14), “and from Zebulon those who wield the scribal pen.” But Dathan and Abiram, who were neighbors to Korah – the one responsible for the dissent – were struck with him and perished from the world. (Numb. 16:19:) “And Korah gathered [the whole community] against them.” He said to them (in Numb. 16:3), “’You have gone too far, for all the congregation are holy, every one of them.’²¹Numb. R. 18:6. Moreover, every one of them heard on Sinai (in Exod. 20:2 = Deut. 5:6), ‘I am the Lord your God.’ (Numb. 16:3, cont.:) ‘So why do you elevate yourselves?’” Immediately Moses trembled, because it was already the fourth transgression on their hands. It is comparable to a king's son who had transgressed against his father. Now his friend effected a reconciliation with him once,²²Rt.: PSY. See the Gk.: peithein, peisai in the aorist. twice, and three times. When he transgressed a fourth time, the king's friend became discouraged. He said, “How many times shall I bother the king?” So also [it was with] Moses towards Israel. They had sinned with the calf, and (according to Exod. 32:11) “Moses implored.” In the case of the murmurers, (according to Numb. 11:2) “Moses prayed.” In the case of the spies, (according to Numb. 14:13), “Moses said unto the Lord, when the Egyptians hear [what happened].” [So] in the case of Korah's dissension, he became discouraged. He said, “How often can I bother the Omnipresent?” Therefore (in Numb. 16:4), “When Moses heard this, he fell on his face.”

(Numb. 16:1, cont.:) ALONG WITH DATHAN AND ABIRAM. From here they derived the saying: Woe to the wicked one, <and> woe to his neighbor.¹⁹Tanh., Numb.5:4, cont.; Numb.R. 18:5, cont.; see Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. <What is> good for a righteous person is good for his neighbor. Because Dathan and Abiram were neighbors of Korah, who was dwelling to the south (of the Tabernacle), as stated (in Numb. 3:29): THE FAMILIES OF THE CHILDREN OF KOHATH WERE TO CAMP < ALONG THE SIDE OF THE TABERNACLE TO THE SOUTH>. The standard of Reuben was near them, [as stated] (in Numb. 2:10): THE STANDARD OF THE CAMP OF REUBEN SHALL BE TO THE SOUTH. However, the standard of Judah was in the east, and with him were Issachar and Zebulun, [as stated] (in Numb. 2:3): NOW THESE CAMPING IN FRONT TO THE EAST SHALL BE <THOSE UNDER> THE STANDARD OF THE CAMP OF JUDAH. And near them were Moses, Aaron, and his children, [as stated (in Numb. 3:38): THOSE WHO CAMPED BEFORE THE TABERNACLE, IN FRONT BEFORE THE TENT OF MEETING TO THE EAST, WERE MOSES, AARON, AND HIS CHILDREN.] Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9 [7]): JUDAH IS MY LAWGIVER.²⁰Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. [It is also written] (in I Chron. 12:33 [32]): AND FROM THE CHILDREN OF ISSACHAR, THOSE WHO HAD AN UNDERSTANDING OF THE TIMES. [And it is written] (in Jud. 5:14): AND FROM ZEBULON THOSE WHO WIELD THE SCRIBAL PEN. But because Dathan and Abiram were neighbors to Korah, a master of dissension, they received <their due> and perished from the world.