[17] (Numb. 3:15:)
ENROLL THE CHILDREN OF LEVI…. This text is related (to Ps. 92:13 [12]):
THE RIGHTEOUS ONE SHALL FLOURISH LIKE THE PALM, <LIKE A CEDAR OF LEBANON SHALL HE GROW>. Just as the palm <casts> its shadow <only> at a distance
Because the long trunk of the palm has no branches.
; so the reward of the righteous is at a distance <from them>.
Tanh., Numb. 1:15; Numb. R. 3:1; Gen. R. 40(41):1; M. Pss. 92:11; cf. above, Gen. 3:9.
Just as the palm produces <ripe> dates and produces unripenable dates; so it is with Israel. It has Torah scholars within it, and it has ignoramuses (
'amme ha'arets) within it. Just as the palm has within it unripenable dates, which never enter the storehouse, yet produces ripe dates, and these do enter the store house; so it was with Israel in the wilderness. Some of them did enter the land of Israel; yet some of them did not enter.
Another interpretation (of Ps. 92:13 [12]):
THE RIGHTEOUS ONE SHALL FLOURISH LIKE THE PALM, <LIKE A CEDAR OF LEBANON…. > As with the palm, if it is cut down or uprooted, another does not grow up in its stead; so also with the cedar, when it is uprooted or cut down, it does not grow again.
Cf. M. Pss. 92:11, according to which the cedar is unlike the palm in that its trunk can grow new shoots.
The righteous are therefore to be compared with the palm and with the cedar.
Numb. R. 3:1, explains more fully that, like the palm and the cedar, the righteous cannot be replaced when they die.
[Another interpretation] (of Ps. 92:13 [12]): THE RIGHTEOUS ONE SHALL FLOURISH LIKE THE PALM. Just as the palm produces dates and produces thorns, <so that> whenever anyone seeks to steal the dates, the thorns prevail against him; so it is with the righteous. Whoever does not preserve his soul from them is stricken. Why? (Avot 2:10:) BECAUSE THEIR BITE IS THE BITE OF A FOX, THEIR STING IS THE STING OF A SCORPION, THEIR HISS IS THE HISS OF A SERPENT, AND ALL THEIR WORDS ALSO ARE LIKE COALS OF FIRE.
[Another interpretation] (of Ps. 92:13 [12]):
THE RIGHTEOUS ONE SHALL FLOURISH LIKE THE PALM. <The passage> speaks about the tribe of Levi, in that the Holy One set them apart because of their good works. What is written next (in vs. 14 [13])?
PLANTED IN THE HOUSE OF THE LORD; THEY SHALL PROSPER IN THE COURTS OF OUR GOD. <These words are> to teach you that they never moved from the Temple, as stated (in Ps. 101:6):
MY EYES ARE ON THE FAITHFUL IN THE LAND [
THAT THEY MAY DWELL WITH ME. THE ONE WHO WALKS IN THE WAY OF THE BLAMELESS SHALL MINISTER TO ME]. It is therefore stated (in Ps. 92:14 [13]):
PLANTED IN THE HOUSE OF THE LORD, where no help was lacking for them, as stated (ibid., cont.):
THEY SHALL PROSPER IN THE COURTS OF OUR GOD. What is the meaning of
IN THE COURTS? This text is related (to Ps. 65:5 [4]):
BLESSED IS THE ONE YOU CHOOSE AND BRING NEAR TO DWELL IN YOUR COURTS. MAY WE BE SATED WITH THE GOODNESS OF YOUR HOUSE, YOUR HOLY TEMPLE. The Holy One said: In as much as they are my legions,
Lat.: legiones; Gk.: legeones.
go and number them. It is therefore stated (in Numb. 3:15):
ENROLL THE CHILDREN OF LEVI….
[18] (Numb. 3:15:)
ENROLL THE CHILDREN OF LEVI…. This text is related (to Ps. 68:7 [6]):
GOD CAUSES INDIVIDUALS TO DWELL IN A HOME. A certain matron
Lat.: matrona.
asked R. Jose ben Halafta: In how many days did the Holy One create the world? He said to her: In six days, as stated (in Exod. 31:17):
FOR IN SIX DAYS THE LORD MADE <HEAVEN AND EARTH>.
Tanh., Numb. 1:16; Gen. R. 68:4; Lev. R. 8:1; Numb. R. 3:6; PRK 2:4; below, Numb. 9:9; cf. above, Gen. 1:2.
She said to him: Ever since the world was created, what does he do? He sits <there> arranging marriages and issuing decrees. So he says so-and-so shall marry so-and-so. It is so stated (in Ps. 68:7 [6]):
GOD CAUSES INDIVIDUALS TO DWELL IN A HOME. Who was this <so-and-so>? This was Amram and his wife was Jochebed, since through their merit the Holy One brought Israel out of Egypt, where they had been enslaved to clay and bricks.
The Exodus theme is suggested by what follows in Ps. 68:7 [6]): HE BRINGS OUT THE PRISONERS INTO PROSPERITY, Cf. M. Pss. 68:4.
What did the Holy One do? He married Jochebed to Amram in order to raise up from them a redeemer for Israel and from them to raise up high priests. It is therefore stated (ibid.):
GOD CAUSES INDIVIDUALS TO DWELL IN A HOME. The Holy One said: In as much as this tribe is accustomed to be raising up redeemers, go and number them. (Numb. 3:15:)
ENROLL THE CHILDREN OF LEVI….
[19] Another interpretation (of Numb. 3:15):
ENROLL THE CHILDREN OF LEVI. But it is written in another place (i.e., in Numb. 1:49):
HOWEVER, YOU SHALL NOT ENROLL THE TRIBE OF LEVI, NOR SHALL YOU TAKE A CENSUS OF THEM.
Tanh., Numb., 1:16, cont.; cf. Numb. R. 3:7.
It is simply that the Holy One said: In as much as they have given their souls to me, go and number them separately. Now when had they given their souls to the Holy One? When Israel had committed that act (of the golden calf). It is so stated (in Exod. 32:26):
SO MOSES STOOD UP IN THE GATE OF THE CAMP [
AND SAID: WHOEVER IS FOR THE LORD, <COME> TO ME. THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM]. The Holy One said to Moses: In as much as they are standing in their blemishes,
Bemumehen. Cf. Buber, n. 154, who notes that the Oxford MS, Michael 577, No. 155 (described on pp. 141-142 of his introduction), reads, betsidqam, i.e., “in their righteousness.” Buber, however, prefers the better-attested reading, bemumehen, which can also mean “by some things of theirs” and which he interprets as the equivalent of “by their vow.” Still the simple translation, “in their blemishes” could mean that the Levites were deficient in not having been enrolled for the Holy One and that their enrollment now made them whole.
go and number them. (In the words of Numb. 3:15):
ENROLL THE CHILDREN OF LEVI. R. Judah bar Shallum says: The Holy One is accustomed to numbering <the children of> this tribe in every case while they are young.
Numb. R. 3:8.
How is it shown? When the Holy One told Jacob to go down to Egypt, at that time he numbered Israel and his children; and all of them were found <to number> sixty-six, [as stated (in Gen. 46:26):
AND ALL THE SOULS… WERE SIXTY-SIX.] In addition were Joseph's two sons, plus Joseph, for a total of seventy minus one. But it says (in vs. 27):
ALL THE SOULS OF THE HOUSE OF JACOB, WHICH CAME TO EGYPT, WERE SEVENTY. R. Levi said: R. Samuel bar Nahman said: The Holy One customarily numbers this tribe while they are in their mother's womb.
Gen. R. 94:9 and M. Pss. 92:12.
R. Berekhyah [the Priest Berabbi] said: There is not enough resin to flow out before they collect it.
Rt.: SPG; cf. the Gk.: spoggos (“sponges”).
So it was in the case of Jochebed. Her mother was pregnant with her; and while she was in her mother's womb, she was numbered together with her. Resh Laqish said: While her mother was entering the gate of Egypt, her mother gave birth to her. The statement is therefore made concerning seventy souls (in Gen. 46:27). And also concerning her children's children, the Holy One said to Moses (in Numb. 3:15): [
YOU SHALL ENROLL]
EVERY MALE FROM THE AGE OF A MONTH AND UPWARD. Moses said to him: Am I able to persevere and go around into their courtyards and into the midst of their houses to number each and every one of them, when you say (ibid.):
EVERY MALE FROM THE AGE OF A MONTH AND UPWARD?
Numb. R. 1:9.
The Holy One said to Moses: You do your <part>, and I will do my <part>. R. Judah bar Shallum the Levite said: Moses would go and stand at the gate of the tent <in question>. Then the Divine Presence would draw near and say to him: There are five infants in this tent; there are ten infants in that tent. Where is it shown? Where it is stated (in Numb. 3:16):
SO MOSES ENROLLED THEM ACCORDING TO THE WORD (literally:
ACCORDING TO THE MOUTH)
OF THE LORD AS HE HAD BEEN COMMANDED, <i.e.,> just as the Divine Presence told him.
[20] (Numb. 3:15:)
ENROLL THE CHILDREN OF LEVI. This tribe was particularly dear to the Holy One.
Tanh., Numb. 1:17; Numb. R. 3:8.
But why out of all the tribes was none chosen except this one, as stated (in I Sam. 2:28):
AND I CHOSE HIM [
FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST….] How so? The Holy One created days and chose one of them for himself, as stated (in Ps. 139:16):
DAYS WERE FORMED, AND ONE OF THEM WAS HIS OWN.
English translations vary widely, but this interpretation is quite literal and fits the sense of the midrash.
And which is it? R. Levi says: This is the Sabbath. He created years and chose one of them for himself, i.e., the seventh, as stated (in Lev. 25:2):
THEN THE LAND SHALL OBSERVE A SABBATH FOR THE LORD. He created weeks <of years> and chose one of them for himself, i.e., the Jubilee, as stated (in Lev. 25:10):
AND YOU SHALL SANCTIFY THE FIFTIETH YEAR. He created countries, and chose one of them for himself, <i.e.,> the land of Israel, as stated (in Deut. 11:12):
A LAND FOR WHICH THE LORD YOUR GOD CARES; [
THE EYES OF THE LORD YOUR GOD ARE ALWAYS UPON IT. [And so the Holy One calls it his land, as stated (in Joel 4[3]:2):
THEY HAVE DIVIDED UP {
HIS} [
MY]
LAND.] He created firmaments and chose one of them for himself, i.e., Aravot,
‘Aravot is the name of the seventh heaven.
as stated (in Ps. 68:5 [4]):
BUILD A WAY FOR THE ONE WHO RIDES IN THE '
ARAVOT; THE LORD IS HIS NAME. He created peoples and chose one of them for himself, i.e., Israel, as stated (in Deut. 7:6):
THE LORD YOUR GOD HAS CHOSEN YOU TO BE FOR HIMSELF A TREASURED PEOPLE, a nation of flesh, and you are flesh.
BSR. Cf. the parallel in Tanh., Numb. 1:17: “a worthy (KShR) nation, and you are worthy (KShR).”
Now (according to Deut. 7:6):
THE LORD YOUR GOD HAS CHOSEN YOU…. Why did he choose you? Because he loved you, as stated (in vs. 8):
BECAUSE THE LORD LOVED YOU. He created tribes and chose one of them for himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28):
AND I CHOSE HIM [
FROM ALL THE TRIBES OF ISRAEL….] He therefore especially cherishes you. So he says to Moses each time (as in Numb. 3:15):
ENROLL THE CHILDREN OF LEVI <….> [
EVERY MALE.] Why did he say:
EVERY MALE, and not mention the noun, female? Because the glory of God arises from the males. <Ergo:>
EVERY MALE. David has stated (in Ps. 127:3):
BEHOLD, SONS ARE THE HERITAGE OF THE LORD; THE FRUIT OF THE WOMB, A REWARD. [
SONS ARE THE HERITAGE OF THE LORD,] i.e., the males.
THE FRUIT OF THE WOMB, A REWARD,] for if females come, they also are a reward. And why does he enroll them each and every time? Because they are his troops,
Gk.: taxeis.
and the king has much joy in his troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they had seen the Divine Presence. So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15):
SO I VIEWED THE PEOPLE AND THE PRIESTS, BUT I FOUND THERE NONE OF THE CHILDREN OF LEVI. The Holy One said: In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20):
FOR NO HUMAN SHALL SEE ME AND LIVE. In the world to come, however, when I restore my Divine Presence to Zion, I will be revealed in my glory over all Israel. Then they shall see me and live forever. Thus it is stated (in Is. 52:8):
FOR EYE TO EYE THEY SHALL SEE <THE RETURN OF HE LORD TO ZION>. And not only that, but they shall point out my glory to each other with the finger while saying (in the words of Ps. 48:15):
FOR THIS GOD, OUR GOD. It also says (In Is. 25:9):
AND IN THAT DAY THEY SHALL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM [
AND HE DELIVERED US].
THIS IS THE LORD; WE WAITED FOR HIM. LET US REJOICE AND BE GLAD IN HIS SALVATION.
[21] (Numb. 3:40:)
AND THE LORD SAID UNTO MOSES: ENROLL EVERY [
FIRST-BORN]
MALE…. Let our master instruct us: When an infant is born at eight months, does one profane the Sabbath for it?
Tanh., Numb. 1:18; Numb. R. 4:3.
Thus have our masters taught: When an infant is born at eight months one does not profane the Sabbath for it, cut its umbilical cord, bury its placenta, or move it from place to place; however, its mother does lean over it to suckle it.
TShab. 15[16]:5; Shab. 135a.
And in the case of one moving it on the Sabbath, it is as though he were moving a stone. <When there is> doubt <whether it is> an eight-month infant or a seven-month infant, one does not profane the Sabbath for it, cut its umbilical cord, bury its placenta, or move it from place to place. But if it is a sure thing that it is <an infant of> seven months, one does profane the Sabbath for it, cut its umbilical cord, bury its placenta, and move it from place to place. And why does one profane the Sabbath for one born, when it is born at seven <months from conception>? Because it is capable of life. However, in the case of one born at eight <months>, it has not <completed> its months and is not capable of life. For that reason one does not profane the Sabbath for it. They asked R. Abbahu: Where is it shown that one born at seven months will live?
yYev. 4:2 (5d); Gen. R. 14:2; 20:6.
He said to them: In the Greek
YWNYT. Cf. Gk.; Iones.
language
zetaThis letter name sounds like word, zete, a Gk. pres. pl. imperative, which means, “live.”
is
hepta (the Greek number seven);
etaThis letter sounds like the Gk. word, ite, a pres. pl. imperative, which means, “go.” The corresponding imperfect form (ete) is even closer.
is
okto (the Greek number eight). Now which is <an infant> of eight months? Anyone whose hair and nails are undeveloped. R. Simeon b. Gamaliel says: whoever does not live thirty days has not <completed> his months, but is a miscarriage.
Shab. 135b; Yev. 36b, 80b.
And on what did the knowledge of Rabban [Simeon ben] Gamaliel depend? On the word of Torah, because the first-born were only redeemed after thirty days, [as stated] (in Numb. 18:16):
AND THEIR REDEMPTION MONEY — FROM A MONTH OF AGE <AND OLDER> YOU SHALL REDEEM THEM. Therefore, the Holy One said to Moses that the first-born should only be redeemed
FROM A MONTH OF AGE <AND OLDER>. Where is it shown? From what they have read on the matter (in Numb. 3:40):
AND THE <LORD SAID UNTO MOSES: > ENROLL EVERY FIRST-BORN MALE AMONG THE CHILDREN OF ISRAEL A MONTH OF AGE AND OLDER….
[22] [(Numb. 3:40:)
ENROLL EVERY FIRST-BORN MALE.] This text is related (to Is. 43:4):
BECAUSE YOU ARE PRECIOUS IN MY EYES, YOU ARE HONORED, AND I LOVE YOU. The Holy One said to Jacob: Jacob, you are exceedingly precious in my eyes.
Tanh., Numb. 1:19; Numb. R. 4:1.
Why? Because I, as it were, have installed your image
Gk.: eikonion.
on my glorious throne, and in your name the angels praise me and say (in Ps. 41:14 [13]):
BLESSED BE THE LORD, THE GOD OF ISRAEL,
Israel here is the patriarch Jacob, not the people.
<FROM EVERLASTING TO EVERLASTINGS Ergo (in Is. 43:4):
BECAUSE YOU ARE PRECIOUS IN MY EYES, YOU ARE HONORED.
Another interpretation (of Is. 43:4):
BECAUSE YOU ARE PRECIOUS. The Holy One said: Jacob, you are precious in my eyes because I and my angels were, as it were, standing over you when you set out for Paddan-Aram and when you came back. It is so stated (in Gen. 28:10-13):
AND JACOB SET OUT…. WHEN HE CAME ACROSS A CERTAIN PLACE…. <THEN HE DREAMED THAT THERE WAS A LADDER PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS; AND BEHOLD, THE ANGELS OF GOD WERE ASCENDING AND DESCENDING ON IT.> AND BEHOLD, THE LORD STOOD OVER HIM…. R. Hosha'ya said: Blessed is the one born of woman who has seen the King and his household
Lat.: familia.
standing over him and ministering to him. But where is it shown in reference to his coming back? Where it is stated (in Gen. 32:2 [1]):
SO JACOB WENT ON HIS WAY, AND THE ANGELS OF GOD MET HIM. So much for the angels, but where is it shown for the Divine Presence?
(Gen. 35:9):
NOW GOD APPEARED UNTO JACOB AGAIN…. It is therefore stated (in Is. 43:4):
BECAUSE YOU ARE PRECIOUS IN MY EYES.
[Another interpretation (of Is. 43:4):
BECAUSE YOU ARE PRECIOUS IN MY EYES, YOU ARE HONORED.] The Holy One said: You are precious in my eyes, because to all the those nations I gave no numbering (
minyan), but to you I did give a numbering. It is comparable to a king of flesh and blood who had a lot of granaries, but all of them were dirty and full of darnel; so he was not meticulous about numbering. <There was,> however, this granary <which had> beautiful wheat. I therefore want to be meticulous in numbering how many kors
One kor is equivalent to somewhat under 400 liters.
there are, how many sacks there are in it, <and> how many measures there are in it. Similarly this king is the Supreme King of Kings, the Holy One; and this granary (
goren) is Israel, since it is stated (in Is. 21:10):
MY THRESHING, AND THE PRODUCT (literally:
THE CHILD)
OF MY THRESHING FLOOR (
goren). It also says (in Jer. 2:3):
ISRAEL IS THE LORD'S SANCTUARY, [
THE BEGINNING OF HIS HARVEST]. The child of his house is Moses, as stated (in Numb. 12:7):
NOT SO WITH MY SERVANT MOSES; [
HE IS TRUSTED IN ALL MY HOUSE]. The Holy One said to him: The nations are comparable to thorns, as stated (in Is. 33:12):
AND THE PEOPLES SHALL BECOME BURNINGS OF LIME, THORNS CUT DOWN <THAT ARE BURNED IN THE FIRE>. Therefore, you shall not be meticulous about numbering them, but Israel is righteous, as stated (in Is. 60:21):
AND ALL OF YOUR PEOPLE ARE RIGHTEOUS. It also says (in Cant. 4:7):
YOU ARE BEAUTIFUL ALL OVER, MY BELOVED, [
AND THERE IS NO BLEMISH IN YOU]. Therefore, be meticulous in counting Israel. Moses did so. He numbered them <to determine> how many kors there were, as stated (in Numb. 1:2):
TAKE A CENSUS….; how many sacks there were, as stated (in Numb. 2:4):
HIS HOST AND THOSE OF THEM ENROLLED; and how many measures there were, as stated (in Numb. 3:40):
ENROLL EVERY FIRST-BORN MALE.
[23] Another interpretation (of Numb. 3:40:)
ENROLL EVERY FIRST-BORN MALE. This text is related (to Cant. 6:8-9):
THERE ARE SIXTY QUEENS, EIGHTY CONCUBINES, AND MAIDENS WITHOUT NUMBER; <BUT ONLY> ONE IS MY DOVE, MY PERFECT ONE…. <The matter> is comparable to a certain merchant,
Gk.: pragmateutes (“business representative”).
who had glass beads,
Tanh., 1:20; Numb. R. 4:2.
which he would bring to market; but he paid no attention to their number (
minyan), because he had brought them out without counting (
minyan) <them>. So when he came in to put them away, he put them away without counting. Because they were <made> of glass, he did not pay attention to them. However, he had a certain string
Lat.: linea.
of fine pearls;
Gk. margelis.
and this he would take and bring out with a count, then put away with a count. Similarly, as it were, the Holy One said <in regard> to the nations of the world: I have not given them a count, because none of them is important to me, as stated (in Is. 40:17):
ALL THE NATIONS ARE AS NOTHING BEFORE HIM; THEY ARE CONSIDERED BY HIM AS LESS THAN NOTHING AND VOID. But as for you, you are my children, as stated (in Is. 46:3):
THE ONES WHO HAVE BEEN BORNE BY ME FROM BIRTH, CARRIED FROM THE WOMB. I therefore count you on every occasion. It is therefore stated (in Numb. 3:40):
ENROLL EVERY FIRST-BORN MALE. Ergo (in Cant. 6:8-9):
THERE ARE SIXTY QUEENS […,
AND MAIDENS WITHOUT NUMBER];
<BUT ONLY> ONE IS MY DOVE, MY PERFECT ONE…. This is Israel.
[24] Another interpretation (of Numb. 3:40:)
ENROLL EVERY FIRST-BORN MALE. The Holy One said: Because of the love for Israel I have altered the <natural> order of the world.
Tanh., Numb. 1:20, cont.: Numb. R. 4:5.
How? I had written in my Torah that an ass should be redeemed with a lamb, as stated (in Exod. 34:20):
BUT THE FIRSTLING OF AN ASS YOU SHALL REDEEM WITH A LAMB (
seh). But I did not do so. Instead I redeemed a lamb (
seh) with an ass. The Egyptians are likened to an ass, where it is stated (in Ezek. 23:20):
WHOSE FLESH IS LIKE THE FLESH OF ASSES; and Israel is called a lamb (
seh), where it is stated (in Jer. 50:17):
ISRAEL IS A SCATTERED FLOCK (
seh). Then I slew the first-born of the Egyptians and sanctified the first-of Israel, as stated (in Numb. 8:17):
FOR EVERY FIRST-BORN AMONG [
THE CHILDREN OF ISRAEL]
BELONGS TO ME, [
HUMAN AND BEAST; ON THE DAY THAT I SMOTE ALL THE FIRST-BORN IN THE LAND OF EGYPT I SANCTIFIED THEM FOR MYSELF. He therefore said to him (in Numb. 3:40):
ENROLL EVERY FIRST-BORN MALE AMONG THE CHILDREN OF ISRAEL.]
[25] [(Numb. 3:40:)
ENROLL EVERY FIRST-BORN MALE.] But look, I brought out 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.
Tanh., Numb. 1:21; Numb. 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.
Numb. R. 4:10; ySanh. 1:4 (19c).
R. Judah says: This is what Moses did: He took {two hundred and seventy-three} [twenty-two thousand] lots
Gk.: pittakia (“tickets”); Lat.: pittacia (“ticket”).
and wrote "Levi," on each of them. Then he took two hundred and seventy-three more lots and wrote "five
sela'im"
A sela‘ equals 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.
Gk.: 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 here on which "Levite" is written.
Sanh. 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 chits 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.
[26] [Another interpretation] (of 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.
Tanh., Numb. 1:21, cont.; Numb. 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).
