ציטירנדיקער פּירוש אויף במדבר 8:24

FROM TWENTY YEARS OLD AND UPWARD, ‘KOL YOTZEI TZAVA’ (ALL THAT ARE ABLE TO GO FORTH TO THE HOST) IN ISRAEL. “This tells us that no one under the age of twenty goes forth to the host. ‘Se’u eth rosh’ [literally: ‘take the head’ and generally translated: take ye the sum] of all the congregation of Israel.¹⁶Verse 2. This is as one says to an executioner: ‘take that man’s head’.”¹⁷The meaning of this text which stems from Bamidbar Rabbah 1:9 will be explained further on by Ramban. The final quote is not found in our texts of Rashi, although Ramban quotes it from his commentary. The reason for its disappearance from all other texts of Rashi may well be its sharpness of expression which on first sight baffles the student. Ramban, however, recognizing that it is a genuine text which stems from Midrash Rabbah proceeds to explain it appropriately. This is Rashi’s language.
Perhaps the reason for this [law that a male under twenty years old was not liable to military service] is because he is not strong enough for war under the age of twenty, as the Rabbis have said:¹⁸Aboth 5:21. “Twenty is the age for pursuit.”¹⁹The Hebrew is lirdof, which is variously interpreted as: “for seeking a livelihood:” or “for seeking one’s life-pursuit.” Ramban here understands it in its literal sense — “to pursue [the enemy in battle].” But it may be that the meaning of the phrase kol yotzei tzava is “all who go forth to be assembled in the congregation,” because the young men do not take part in such an assembly of the people, and every gathering of the people is called tzava, as in ‘[litzvo] tzava’ (to be counted among the host) for the work of the Tent of Meeting;²⁰Further, 8:24. he shall return from the ‘tz’va’ of the work;²¹Ibid., Verse 25. with the mirrors of the ‘tzov’oth’ that ‘tzav’u’ (women that congregated together);²²Exodus 38:8. and similarly ‘tz’va’ (the host of) heaven;²³Deuteronomy 4:19. and all ‘tz’va’am’ (their host) I commanded.²⁴Isaiah 45:12. Therefore Scripture explains when speaking of men of war: ‘mi’tz’va’ (from the host of) the war;²⁵Further, 31:14. and the number of them reckoned ‘bi’tz’va’ (by the host) for the war.²⁶I Chronicles 7: 40. Scripture states here all that go forth to the host, similar to what it says, all that went out of the gate of the city.²⁷Genesis 34: 24. Ramban’s meaning is that the intention of the verses is: “all that are able to go,” even if they have not actually gone. It states, ye shall number them by their ‘hosts’ [in the plural], because they consisted of many hosts, since each and every tribe was a great host.
But as for Rashi’s expression when he wrote — “This is as one says to an executioner: ‘take that man’s head’” — it is not clear to me why the Sages should interpret the verse in this derogatory manner. If it is because [the people counted here] died in the desert [therefore He said, take the head …] whereas in the case of the tribe of Levi He said Number the children of Levi,²⁸Further, 3: 15. since they were not included in the decree [that they die in the desert] — [this cannot be so], for in the second census [taken] of those who were to come into the Land it also uses the same [expression], take the head of all the congregation of the children of Israel!²⁹Ibid., 26:2. But in the Agadah (homiletic exposition) of Vayikra Rabbah³⁰I did not find it there. But a similar exposition is found in Bamidbar Rabbah 1:7. See my Hebrew commentary p. 196, Note 26 for the full text. the Rabbis explain it as an expression of praise [for the people]: “The term se’u always means ‘greatness’, as it is written, Pharaoh ‘yisa’ (shall lift up) thy head, and restore thee unto thy office.³¹Genesis 40:13. Said the Holy One, blessed be He, to Israel: ‘I have given you an exaltation of the head, and I have likened you to Myself. Just as I am exalted above all inhabitants of the world, as it is said, Thine is the kingdom, O Eternal, and Thou art exalted as head above all,³²I Chronicles 29:11. so to you also I have given an elevation of the head, as it is said, Lift up the head of all the congregation of the children of Israel, thus fulfilling that which is said, And He hath lifted up a horn for His people,³³Psalms 148:14. and similarly it is said, and the Eternal thy G-d will set thee on high above all the nations of the earth. ' ”³⁴Deuteronomy 28:1.
I have found further in Bamidbar Sinai Rabbah that the Sages have stated:³⁵Bamidbar Rabbah 1:9. “Said Rabbi Pinchas in the name of Rabbi Idi: What is [the meaning of] that which is written at the beginning of this book, ‘se’u eth rosh’ (take the head)? It does not say: ‘lift up the head,’ ‘elevate the head,’ but it says se’u eth rosh, like a man who says to an executioner: ‘take this man’s head’. Here He gave a hint to Moses, se’u eth rosh, meaning that if the people are worthy they will become exalted, just as it is written, Pharaoh ‘yisa’ (shall lift up) thy head, and restore thee unto thy office;³¹Genesis 40:13. but if they are not worthy, they will all die, just as it is written, Pharaoh ‘yisa’ (shall lift up) thy head from off thee, and shall hang thee on a tree. ”³⁶Genesis 40:19. Thus the expression [se’u eth rosh which, as Rashi explained, is used in connection with execution] is to be interpreted according to the intention [of the speaker] — in a good way for those who are good.³⁷See Psalms 125:4: Do good, O Eternal, unto the good. Thus Pharaoh said unto the chief executioner: “Take the chief butler and lift up his head and restore him to his office.” But as for such as turn aside unto their crooked ways, the Eternal will lead them away with the workers of iniquity (ibid., Verse 5). Thus in the case of the chief baker, the same expression signified his downfall. In short, the expression of the Midrash which Rashi quoted can be interpreted either for bad or for good. And since it is an expression of elevation etc. And since it is [also] an expression of elevation, and it is used [here] in the first census, He used the same expression in the second census.²⁹Ibid., 26:2.

Now after the firstborn and the Levites had been counted,³⁴Above, 3:39-43. and the Levites were commanded about their [individual] work and charges, and he gave them the wagons,³⁵Ibid., 7:5-8. He completed the commandments referring to the priests with the [laws of the] candelabrum; then He came to give the commandments concerning the Levites so that they could begin their service, and therefore it was necessary to purify them and to effect atonement for them. This is the reason why this chapter [of the purification of the Levites] is put in juxtaposition to this [section on the candelabrum]. He finished [the laws of the Levites] with a commandment applicable for all generations: From twenty and five years old and upward ‘yavo litzvo tzava’ (they shall come to be counted among the host) for the work of the Tent of Meeting.³⁶Further, Verse 24.
Now Rashi commented: “Here it says, from twenty and five years old; but in another place it is said, from thirty years old!³⁷Above, 4:3. How are these [contradictory verses to be reconciled]? From twenty-five years of age the Levite comes to learn the laws of the service, and he studies for five years, and at the age of thirty he performs the service. From here [we derive the principle] that if a pupil studying under his master does not see progress in his study after five years, he will never see such progress.” If this is so, the expression yavo litzvo tzava³⁶Further, Verse 24. means that “he shall come and assemble among those who are gathered” for the work of the Tent of Meeting, meaning that he is to stay with them and continually observe the service [of the older Levites] by day and night, in order to learn the laws of the service in theory and practice. This is why He did not state here “to do service,” as He said above [From thirty years old and upward … ‘to do’ service],³⁸Ibid., Verse 23. For since Scripture speaks there of the Levites above the age of thirty years, it uses the expression ‘la’avod avodah’ (to do service). Here, however, it refers to the five-year period of their training; hence the expression ‘ba’avodath’ (in the service), as they were not yet permitted to do the actual service. but He stated, ‘yavo litzvo tzava’ (they shall come to be counted among the host) ‘ba’avodath’ (for the work of) the Tent of Meeting,³⁶Further, Verse 24. meaning that he is to come among those who are gathered for the purpose of the service. But I do not know whether this [explanation that there was a five-year period of training for the Levites] is the unanimous opinion of our Rabbis, for I find it taught in the name of a single Rabbi in the Sifre:³⁹Sifre Beha’alothcha 62. “Rabbi Nathan says: One verse states, From twenty and five years old etc.” And it furthermore appears that these words [of the Sifre as quoted by Rashi] are merely Scriptural support for the practice of the pupils [i.e., the new Levites] who used to study the laws of the service for five years.
According to the plain meaning of Scripture, the [Levites] counted by the hand of Moses and Aaron were aged thirty years old and over, and it is they whom he appointed every one to his service, and to his burden.⁴⁰Above, 4:49. But here He commanded that every Levite who [although not counted by Moses] knows himself to have reached the age of twenty-five years, is permitted to do the service, and may come with all the desire of his soul⁴¹Deuteronomy 18:6. to work with them and help them in the service, but he may not be a chief officer⁴²Jeremiah 20:1. over any particular task. And the reason for this is that every person pays attention to [the passing of] his decades, since there are physical changes at these stages, therefore he knows when he reaches the age of twenty or thirty; for even his neighbors, relatives, his father and mother and his children notice it and inform him of it. But when a person reaches twenty-five years of age, they do not notice it so much; therefore He only commanded Moses to go to the trouble of counting those Levites above the age of thirty, when a man is recognizable by his years. And so did David say, And the Levites were numbered from thirty years old and upward.⁴³I Chronicles 23:3. Thirty is the age when a person attains full strength (Aboth 5:24).
And Rabbi Abraham ibn Ezra said that the plain meaning of Scripture is that from thirty years old they were to do the work of bearing burdens, and from twenty-five years old they did work in the Tent of Meeting.⁴⁴On the nature of the work in the Tent of Meeting, see Ramban on the verse that follows. But this is not correct. For there also [when speaking of the Levites who were more than thirty years old] it is said, all that came to perform the service, to do the work in the Tent of Meeting,⁴⁵Above, 4:23. and it is also said [of this group], to serve and to bear burdens.⁴⁶Ibid., Verse 24. Moreover, it is written of the Sanctuary: These were the sons of Levi after their fathers’ houses, even the heads of the fathers’ houses, according to their numberings, in the number of names by their polls, who did the work for the service of the House of the Eternal, from twenty years old and upward. For David said: ‘The Eternal, the G-d of Israel, hath given rest unto His people, and He dwelleth in Jerusalem forever; and also the Levites shall no more have need to carry the Tabernacle and all the vessels of it for the service thereof.’ For by the last ordinances of David the sons of Levi were numbered from twenty years old and upward. For their station was at the side of the sons of Aaron for the service of the House of the Eternal, in the courts, and in the chambers.⁴⁷I Chronicles 23:24-28. Thus it is stated that by the last ordinances of David when the House [of G-d] is built and the Levites no longer have to carry [the parts of the Tabernacle] on their shoulders, and their service will be only in the courts, and in the chambers, he counted them from twenty years old and upward, while at first [before the building of the Sanctuary] he counted them from the age of thirty upwards.⁴³I Chronicles 23:3. Thirty is the age when a person attains full strength (Aboth 5:24). And according to Rabbi Abraham ibn Ezra’s words, he should have counted them from twenty-five years old [since this is, according to him, the age for general work in the Sanctuary as opposed to the work of carrying its parts]!

ועבדו לעולם, “and he will serve him forever.” Mechilta Nezikin section 2 accepted that the meaning of the word “forever” in this context is “until the advent of the next Jubilee year.” This would be the fiftieth year of the cycle during which the servant had his ear pierced. A period of fifty years has been called עולם already in ancient times and we find a reference to it as having this meaning in Samuel I 1,11 where Samuel’s mother Chanah vows that after she had weaned her young son she would bring him to the Temple to reside there עד עולם, “forever.” Clearly, seeing no one lives forever, she did not mean that the word לעולם is to be understood as literally “forever.” She referred to the active life span of a Levite who is forced to retire at the age of 50 as we know from Numbers 8,24. Samuel was a Levite, of course. Samuel only lived for a total of 52 years, the last 50 of them after his mother had dedicated him to be a servant of G’d as she had vowed before becoming pregnant with him (Jerusalem Talmud Berachot 4,1). The Torah’s direction that the Hebrew servant be freed at the advent of the Jubilee year is effective regardless of how many or how few years before that year the servant in question was acquired.
Another way of interpreting the word לעולם is: “as long as the world exists.” In that event the connection with the שנת היובל would be the יובל הגדול, a concept mentioned in Psalms 105,8 דבר צוה לאלף דור, “He gave a command which is in effect for 1000 generations.” A “generation” in that case would be considered a period of 50 years. When Solomon (Kohelet 1,4) spoke of והארץ לעולם עומדת, that “the earth will endure for a period called עולם,” he referred to these 1000 generations mentioned in Psalms. The word עולם in our verse then would refer to the “world of the great Jubilee.” I shall discuss this in greater detail in my commentary on Leviticus 25,8.