וְאֵת֙ פְּדוּיֵ֣י הַשְּׁלֹשָׁ֔ה וְהַשִּׁבְעִ֖ים וְהַמָּאתָ֑יִם הָעֹֽדְפִים֙ עַל־הַלְוִיִּ֔ם מִבְּכ֖וֹר בְּנֵ֥י יִשְׂרָאֵֽל׃
און צום אױסלײז פֿאַר די צװײ הונדערט און דרײַ און זיבעציק פֿון די בכוֹרים פֿון די קינדער פֿון ישׂראל װאָס קומען אױס מער פֿון די לוִיִים,
Bamidbar Rabbah
“And for the redemptions of the two hundred and seventy-three of the firstborn of the children of Israel, that are over and above the number of Levites” (Numbers 3:46).
“And for the redemptions of the [two hundred and seventy-] three” – our Rabbis said: Were the firstborn more numerous than the Levites, that it says: “That are over and above the number of Levites”? But based on the tally, the Levites were more numerous than the firstborn, as you find that the tribe of Levi, in the detailed account, was twenty-two thousand three hundred, because they were four families: Gershon, Kehat, Merari, and Moses. You read each and every family individually and calculate it, and indeed, the four of them total twenty-two thousand three hundred. The firstborn, you find twenty-two thousand two hundred and seventy-three. Consequently, the Levites were more numerous than the firstborn by twenty-seven. But it says regarding the firstborn: “That are over and above the number of Levites.” Rather, because there were twenty-two thousand firstborn and two hundred and seventy-three, all of them firstborn. But among the Levites there were three hundred firstborn. That is why in their detailed account they totaled twenty-two thousand three hundred, while in the general account, twenty-two thousand and no more. You find that in the tally, the firstborn were not more numerous than the Levites, but with regard to the firstborn,11In the context of the commandment to redeem the firstborns with the Levites there were more firstborns. they were more numerous than the Levites were. Remove the firstborn from them, as a firstborn does not redeem a firstborn, and they were three hundred firstborns. The result was that the firstborn of Israel were more numerous than the Levites by two hundred and seventy-three.
This is the question that Agentus, the Roman general, asked Rabban Yoḥanan ben Zakai. He said to him: ‘Moses your master was either a thief or he did not know how to calculate.’ He said to him: ‘Why?’ Agentus said to him: ‘Because there were twenty-two thousand firstborn and another two hundred and seventy-three, and the Omnipresent commanded that the Levites redeem the firstborn. Place twenty-two thousand Levites opposite twenty-two thousand firstborn. Moreover, among the Levites, three hundred over and above twenty-two thousand, as it is calculated in the first tally in the detailed account. Why did those three hundred excess Levites not redeem those two hundred and seventy-three firstborn that were in excess of twenty-two thousand firstborn? We find that for those two hundred and seventy-three they gave five shekels each. Moreover, why, when it ultimately provided a general account of the Levites, why did it subtract three hundred from the initial tally? Did he not steal them from the tally only so those two hundred and seventy-three firstborn would give five shekels each to Aaron his brother? Or perhaps, he does not know how to calculate.’ Rabban Yoḥanan said: ‘He was not a thief, and he knew how to calculate, but there is one matter that he whispered to me to say to you.’ He said to him: ‘Say it.’ Rabban Yoḥanan ben Zakai said to him: ‘You know how to read, but you do not know how to expound.’ [And] he said: ‘Those twenty-two thousand Levites redeem the twenty-two thousand firstborn. Another three hundred remained among the Levites; among the firstborn, another two hundred and seventy-three. Those three hundred among the Levites were firstborn, and a firstborn does not redeem a firstborn. That is why, after he counted them, he “stole” them, because they were firstborn.’ Immediately, he left him.
“And for the redemptions of the [two hundred and seventy-] three” – our Rabbis said: Were the firstborn more numerous than the Levites, that it says: “That are over and above the number of Levites”? But based on the tally, the Levites were more numerous than the firstborn, as you find that the tribe of Levi, in the detailed account, was twenty-two thousand three hundred, because they were four families: Gershon, Kehat, Merari, and Moses. You read each and every family individually and calculate it, and indeed, the four of them total twenty-two thousand three hundred. The firstborn, you find twenty-two thousand two hundred and seventy-three. Consequently, the Levites were more numerous than the firstborn by twenty-seven. But it says regarding the firstborn: “That are over and above the number of Levites.” Rather, because there were twenty-two thousand firstborn and two hundred and seventy-three, all of them firstborn. But among the Levites there were three hundred firstborn. That is why in their detailed account they totaled twenty-two thousand three hundred, while in the general account, twenty-two thousand and no more. You find that in the tally, the firstborn were not more numerous than the Levites, but with regard to the firstborn,11In the context of the commandment to redeem the firstborns with the Levites there were more firstborns. they were more numerous than the Levites were. Remove the firstborn from them, as a firstborn does not redeem a firstborn, and they were three hundred firstborns. The result was that the firstborn of Israel were more numerous than the Levites by two hundred and seventy-three.
This is the question that Agentus, the Roman general, asked Rabban Yoḥanan ben Zakai. He said to him: ‘Moses your master was either a thief or he did not know how to calculate.’ He said to him: ‘Why?’ Agentus said to him: ‘Because there were twenty-two thousand firstborn and another two hundred and seventy-three, and the Omnipresent commanded that the Levites redeem the firstborn. Place twenty-two thousand Levites opposite twenty-two thousand firstborn. Moreover, among the Levites, three hundred over and above twenty-two thousand, as it is calculated in the first tally in the detailed account. Why did those three hundred excess Levites not redeem those two hundred and seventy-three firstborn that were in excess of twenty-two thousand firstborn? We find that for those two hundred and seventy-three they gave five shekels each. Moreover, why, when it ultimately provided a general account of the Levites, why did it subtract three hundred from the initial tally? Did he not steal them from the tally only so those two hundred and seventy-three firstborn would give five shekels each to Aaron his brother? Or perhaps, he does not know how to calculate.’ Rabban Yoḥanan said: ‘He was not a thief, and he knew how to calculate, but there is one matter that he whispered to me to say to you.’ He said to him: ‘Say it.’ Rabban Yoḥanan ben Zakai said to him: ‘You know how to read, but you do not know how to expound.’ [And] he said: ‘Those twenty-two thousand Levites redeem the twenty-two thousand firstborn. Another three hundred remained among the Levites; among the firstborn, another two hundred and seventy-three. Those three hundred among the Levites were firstborn, and a firstborn does not redeem a firstborn. That is why, after he counted them, he “stole” them, because they were firstborn.’ Immediately, he left him.
Bamidbar Rabbah
All the counted, whom Moses and Aaron and the princes of Israel counted, of the Levites, by their families, and by their patrilineal house” (Numbers 3:46).
“All the counted, whom Moses [and Aaron and the princes of Israel] counted….” After calculating the family of the sons of Kehat alone, and the family of the sons of Gershon alone, and the family of the sons of Merari alone, it then included their totals together, to declare that they are all equal before the Holy One blessed be He in terms of affection.
“From thirty years old and above until fifty years old, everyone who came to perform the service of work, and the service of bearing in the Tent of Meeting” (Numbers 4:47).
“From thirty years old and above until fifty years old, everyone who came to perform the service of work, and the service [of bearing [avodat masa] in the Tent of Meeting].” It is taught: Lack of song invalidates the offering; this is the statement of Rabbi Meir. The Rabbis say: It does not invalidate. Rabbi Elazar said: Rabbi Meir’s source is from this verse: “I have given the Levites, given [to Aaron and to his sons…to perform the service of the children of Israel in the Tent of Meeting], and to atone for the children of Israel…” (Numbers 8:19); just as lack of atonement19One who fails to sprinkle the blood of the offering. disqualifies, so, too, lack of song disqualifies. The Rabbis establish from that verse: Just as atonement is during the day, so, too, song is during the day.
Rabbi Yehuda said in the name of Shmuel: From where in the Torah is the requirement of song derived? The verse states: “He shall serve in the name of the Lord” (Deuteronomy 18:7). What is the service that includes the name of the Lord? That is song. Rabbi Naḥman bar Yitzḥak said: From here: “Take up [se’u] song, sound the timbrel; a pleasing lyre with a harp” (Psalms 81:3).20Rabbi Yitzḥak interprets avodat masa as referring to song. Se'u can mean lift up something, and it can mean lift up a voice. Rav Naḥman bar Yitzḥak said: “They will raise [yisu] their voices, they will sing, for the majesty of the Lord…” (Isaiah 24:14). It is taught: “But to the sons of Kehat he did not give, because the sacred service is upon them; they shall bear [yisa’u] on the shoulder” (Numbers 7:9). From the fact that it is stated: “On the shoulder,” do I not know that “they shall bear [yisa’u]”? Why does the verse state: “Yisa’u”? Yisa’u is nothing other than an expression of song. Likewise it says: “Take up [se’u] song, sound the timbrel…,” and it says: “They will raise [yisu] their voices, they will sing.” Ḥananya, the son of Rabbi Yehoshua’s brother said: From here:21This is another source for the requirement of song. “Moses would speak and God would answer him with a voice” (Exodus 19:19), regarding matters of voice. Rabbi Asa said: From here: “It was when the trumpeters and singers were as one, to sound one voice” (II Chronicles 5:13).22The priestly trumpeters are mentioned in the Torah, and here they are juxtaposed with the singing Levites. Rabbi Yonatan said: From here: “Neither you nor they will die” (Numbers 18:3); just as you23Priests. are involved in the altar service, so too, they are involved in the altar service. Rabbi Yoḥanan said: From here: “To perform the service of work [avodat avoda]” (Numbers 4:47); what is the service [avoda] that requires another service [avoda]? That is song.24Song is sung as an accompaniment to the pouring of the libation of a sacrifice. Thus, it is a service [avoda] which is only performed in conjunction with another service [avoda].
“All the counted, whom Moses [and Aaron and the princes of Israel] counted….” After calculating the family of the sons of Kehat alone, and the family of the sons of Gershon alone, and the family of the sons of Merari alone, it then included their totals together, to declare that they are all equal before the Holy One blessed be He in terms of affection.
“From thirty years old and above until fifty years old, everyone who came to perform the service of work, and the service of bearing in the Tent of Meeting” (Numbers 4:47).
“From thirty years old and above until fifty years old, everyone who came to perform the service of work, and the service [of bearing [avodat masa] in the Tent of Meeting].” It is taught: Lack of song invalidates the offering; this is the statement of Rabbi Meir. The Rabbis say: It does not invalidate. Rabbi Elazar said: Rabbi Meir’s source is from this verse: “I have given the Levites, given [to Aaron and to his sons…to perform the service of the children of Israel in the Tent of Meeting], and to atone for the children of Israel…” (Numbers 8:19); just as lack of atonement19One who fails to sprinkle the blood of the offering. disqualifies, so, too, lack of song disqualifies. The Rabbis establish from that verse: Just as atonement is during the day, so, too, song is during the day.
Rabbi Yehuda said in the name of Shmuel: From where in the Torah is the requirement of song derived? The verse states: “He shall serve in the name of the Lord” (Deuteronomy 18:7). What is the service that includes the name of the Lord? That is song. Rabbi Naḥman bar Yitzḥak said: From here: “Take up [se’u] song, sound the timbrel; a pleasing lyre with a harp” (Psalms 81:3).20Rabbi Yitzḥak interprets avodat masa as referring to song. Se'u can mean lift up something, and it can mean lift up a voice. Rav Naḥman bar Yitzḥak said: “They will raise [yisu] their voices, they will sing, for the majesty of the Lord…” (Isaiah 24:14). It is taught: “But to the sons of Kehat he did not give, because the sacred service is upon them; they shall bear [yisa’u] on the shoulder” (Numbers 7:9). From the fact that it is stated: “On the shoulder,” do I not know that “they shall bear [yisa’u]”? Why does the verse state: “Yisa’u”? Yisa’u is nothing other than an expression of song. Likewise it says: “Take up [se’u] song, sound the timbrel…,” and it says: “They will raise [yisu] their voices, they will sing.” Ḥananya, the son of Rabbi Yehoshua’s brother said: From here:21This is another source for the requirement of song. “Moses would speak and God would answer him with a voice” (Exodus 19:19), regarding matters of voice. Rabbi Asa said: From here: “It was when the trumpeters and singers were as one, to sound one voice” (II Chronicles 5:13).22The priestly trumpeters are mentioned in the Torah, and here they are juxtaposed with the singing Levites. Rabbi Yonatan said: From here: “Neither you nor they will die” (Numbers 18:3); just as you23Priests. are involved in the altar service, so too, they are involved in the altar service. Rabbi Yoḥanan said: From here: “To perform the service of work [avodat avoda]” (Numbers 4:47); what is the service [avoda] that requires another service [avoda]? That is song.24Song is sung as an accompaniment to the pouring of the libation of a sacrifice. Thus, it is a service [avoda] which is only performed in conjunction with another service [avoda].
Midrash Tanchuma
Another interpretation (of Numb. 3:40), “enroll every first-born male.” But look, we find two hundred and seventy-three first-born, who were found to be in excess of the [number of] the Levites at the time that Moses numbered them.107Numb. R. 4:7. According to Numb. 3:43, there were 22,273 first-born, while Numb. 3:39 put the number of Levites at 22,000. The problem for Moses was that he had been commanded (in Numb. 3:44-45) to replace all the first-born with Levites. R. Judah and R. Nehemiah [differ about this].108Numb. R. 4:10; ySanh. 1:4 (19c). R. Judah says, “This is what Moses did: he took [twenty-two thousand] lots109Gk.: pittakia (“tickets”); Lat.: pittacia (“ticket”). and wrote ‘Levite,’ on each of them. Then he took two hundred and seventy-three more lots and wrote ‘five sela'im’110A sela‘ is equal to one sacred or two common shekels. Thus five sela‘im matches the payment of five shekels required in Numb. 3:46-47. [on each of them]. He mixed them up and put them in an urn.111Gk.: kalpe. For more details about such an urn, see Yoma 39a. Then the father of a first-born would put his hand into the urn. If there came up in his hand a lot on which was written ‘Levite,’ he was redeemed (by a Levite) and exempted from the five sela'im; but if there came up in his hand a lot on which was written ‘five sela'im,’ he handed over five sela'im.” These are the words of R. Judah. R. Nehemiah says, “There is still a difference of opinion on the matter, because one could say to him, ‘There is no lot [remaining] here on which “Levite" is written.112Sanh. 17a. That is the reason it did not come up in my hand.’ Instead this is what Moses did: He took lots according to the number of all the first-born, and wrote ‘Levite’ on them. Then again he took other lots according to their number and wrote ‘five sela'im’ on them. He mixed them up and put them in an urn. Then the father of a first-born would reach into the urn. If a lot with ‘Levite’ came up in his hand, he knew that a Levite had redeemed him, and had exempted him from the five sela'im; but if a lot with ‘five sela'im’ came up in his hand, he handed over five sela'im. Then the officer said to him, ‘Was there not another lot there on which "Levite" was written? So you are not worthy of being redeemed by a Levite.’” (Numb. 3:40:) “Enroll (rt.: pqd) every first-born male.” There is [a use of] the root pqd for the first born, as stated (ibid.), “enroll (rt.: pqd) every first-born male.”113Numb. R. 4:4. There is [a use of] the root pqd for children (in I Sam. 2:21), “For the Lord visited (rt.: pqd) Hannah; so she conceived and bore three sons and two daughters.” There is [a use of] the root pqd for watching over (in Job 10:12), “and Your providence (rt.: pqd) has watched over my spirit.” There is [a use of] the root pqd for peace (in Is. 60:17), “and I will appoint peace as your overseer (rt.: pqd).”