THE COMMENTARY TO NUMBERSTHE GENERATION OF THE EXODUS (1:1-25:19) THE ORGANIZATION OF THE WILDERNESS CAMP (1:1-10:10) Bemidbar cuarrer 1 ‘The Israclites who escaped from Egypt, witnessed the Sinaitic revelation, erected the Tabernacle, and were instructed in the operation of it (as described in Exodus and Leviticus) now prepare themselves militarily and spiritually for their march through the wilderness. They are organized as a war camp centered about the Tabernacle (1.1—10:10), but they become progressively demoralized by complaints, rebellions, and finally by apostasy, leading to their death in the wilderness (10:11~25:19). The first of the three sections of the Book of Numbers takes place in “the wilderness of Sinai” (11,195 3:4,1439:153 10:12) over the course of twenty days, from the fist day of the second month of the second year (1:1) to the twentieth day of the second month of the second year (1o:11), the day that the Israelites leave Sinai to meander through the wilderness for thirty-eight years until they reach the Jordan River (22:1). These twenty days are spent in putting the camp on a war footing to protect it against potential adversaries. First, a census of able-bodied men is taken (chap. 1). Then, the camp is organized for ‘maximum security (chap. 2), while the Levites, who undergo a separate census, are encamped around the Tabernacle and charged with guarding and transporting it (chaps. 3-4). This is followed miscellany of legislation concerned with the purity of the camp (s:1~4) and the cultic responsibilities of the priests (5:56:27). The tribal chieftains bring gifts of transport (oxen and carts) to the newly dedicated altar for the use of the Levite porters (chap. 7). The Levites are inducted into this se (8:5-22), with work assigned on the basis of age (8:23~26). A month’s postponement is permitted for those who are ritually impure (9:1-14), and the divine guidance system for the wilderness trek is explained (9:15-23), as well as the various trumpet calls by which the camp can meet emergencies (10:10) Census in the Wilderness (w.1-54) ‘The march of the Israclites through the wilderness, from Mount Sinai to the promised land, will take them through hostile environments, both natural and human. To meet those dangers, the people must be organized into a military camp, which requires a census. Under the supervision of Moses, Aaron, and the tribal chieftains, all males over twenty, other than Levites, are registered by their respective clans. The Levites, who are assigned special functions, are subject toa special census (5:14~ 395 4:21-49),wumpers 1:1 BEMIDBAR (On the first day of the second month, in the second year following the exodus from the land of Egypt, the Lop spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, saying: 2Take a census of the whole Israelite community by the clans of its ancestral houses, listing the names, every male, head by head. *You and Aaron shall record them by their noma qataa baka ye aaa avery mm am & mien ayes ea wIH “pa Tyto ering we > bed ory PID OpEy? op ma? opheynd iyo nay2 Dryey 13a 3 conta? verb: miay pena 1. The first day In ancient times, the first day of each month was a holiday (Num. 10:10; 28:11) and provided a convenient opportunity to bring the people together for important announce- ‘ments (Num. 9:13 Deut. 1:3; Ezek, 26:1), as noted by Ehrlich, of the second month ‘The sanctuary, called the “Tent of Mecting,” had been completed one month earlier (Exod. 40:17), which implies that all the instructions of Leviticus (except those in ‘chaps. 25~27) had been given in the intervening month. in the wilderness of Sinai This locale is cited in Exodus 19:1~2, in Leviticus 7:38, and frequently in the Book of Numbers. Here its mention is intended either to distinguish this chapter from the preceding ones (Lev. 2527), which took place on Mount Sinai itself, according to Ramban, ‘or to differentiate between the commands of God that were issued on Mount Sinai before the sanctuary was completed (Exod. 40:17), and those, beginning with Leviticus, that were promulgated after its completion.! Wilderness, midbar, does not mean “desert,” for although its scant rainfall ‘cannot support cultivation, it can provide adequate pasturage for flocks, The Lonp spoke ... in the Tent of Meeting The Lord’s voice came from within (Lev. 1:1), from between the two cherubim that flanked the Ark (Exod. 25:22; Num. 7:69). The tent was regarded a5 2 portable Sinai: As Moses was permitted to ascend to the presence of God atop the mountain (Exod. 19:20; 34:2) so might he enter the Holy of Holies, a concession also granted the High Priest lunder special circumstances (Lev. 16:2-17); as Moses was accompanied by priests and elders only "until he reached the cloud perimeter of Mount Sinai (Exod. 24:1~2,9,15), s0 the priests could enter the Tent only up to the veil that sealed off God’s beclouded Presence (Exod. 28:43; 30:20; Lev. 10:95 16:2); as the Israelites gathered on the lower slopes of Mount Sinai (Exod. 19:7) where they witnessed the theophany and worshiped at an altar, so were they given access to the “entrance of the Tent” where they might witness future theophanies (Lev. 9:24) and worship at God’s altar (see Excursus 14). On only one occasion was Moses himself not permitted to enter the Tent (Lev. 1:1): during its dedicatory service when the Presence of God overflowed beyond the veil to fill the entire Tent (Exod. 40:35). 2. Take a census That is, for the purpose of military conscription. Such censuses were frequent occurrences during the monarchy (2 Sam. 24:1-9; 2 Chron. 14:7). A head count of the ‘troops was always taken before a campaign (for example, Josh. 8:10) and at its conclusion (Num, 48-49; f. 1 Sam. 14:17). For another example of a military census list based on tribal conscription, see 1 Chronicles 7. This usage of nasa” rsh, literally “lft the head,” is unique to the priestly texts. This ancient institution was indispensable for any government levy upon persons or property. ‘The census described here follows the same procedures and even uses the same terminology as those found earlier, in Near Eastern cultures that had been intimately associated with Israe’s origins. Thus at the ancient Mesopotamian town of Mari (modern Tell el-Hariri in Syria), the Akkadian term for “muster the troops,”®is the exact cognate of the Hebrew pakad trava” (see v. 3). Similarly, the men of Mari were inscribed “on a tablet and by name” (see the Comment to v. 18; and see 4:32). community Hicbrew ‘edah, also rendered “assembly” in verse 16, Its basic meaning is the entire nation—men, women, and children. This usage occurs over one hundred times in the early narratives (e.g., Exod. 16:1; Num. 17:11) and laws (e.g., Exod. 12:19,473 Num. 1:53). It can also refer to all adult males (¢.g., Num. 14:1~45 31:26,28,43), especially those bearing arms (e.g., Judg, 20:1) Finally, ‘edab can be used of tribal leaders meeting as an executive body, as in Exodus 12:32, Joshua 4ommers 1:4 2m groups, from the age of twenty years up, all those in Israel 779M DNTHD RBY RYtdD Abyh) Ww who are able to bear arms. “Associated with you shall be & ye ai) Dm) 4 IN) AN 0 anit man from each tribe, each one the head of his ancestral 9 01 #1 81 1 USUI UAE a3 house. ae pps) wk wR med wR 22:14-16, and Judges 21:10,13. In these three latter instances, the term really implies the entire nation, not just a segment thereof. “of its ancestral houses Hebrew le-vit “avotam, a synonym for clan (mishpabah), indicating, that the latter comprises a number of closely related households (beit “ay; see v. 16). isting the names From 10:11; itis clear that the census was completed in fewer than twenty days. By contrast, David’s census, which likewise encompassed some 600,000 names, took nine ‘months and twenty days to complete (2 Sam.24:8)! The divergence is to be explained by the different procedures adopted. David’s census was laboriously conducted, tribe by tribe, district by district. Moses, on the other hand, made each clan responsible for its own count (vv. 2,18,20); he and the tribal chieftains merely supervised. In this way, all clans were mustered simultaneously, and their individual totals had only to be collated. The practice at Mari, where the mustering of the tribal population was delegated to the chieftains, indicates the antiquity of this procedure. It seems that the system continued to be operative in the period of the monarchy, for some Judean kings are on record as having delegated military conscription to each household (2 Chron. 17:143 25:5). 3. Tou and Aaron Though God speaks solely to Moses (vv. 1,19,54), the command is, addressed to Aaron as well (vv. 17,443 26:64); hence, itis given in the plural in verses 2-5. twenty years wp This was the age of conscription in Israel. The census taken by King. ‘Amaziah early in the eighth century ».c.t. also began with those aged twenty (2 Chron. 25:3). In the classical world the age for entering military service was twenty in Sparta, eighteen in Athens, and seventeen in Rome, Ie is to be noted that no upper age is given. This is strange because such a limit is set for the Levites (8:24~26) and because later censuses in Israel are expressly limited to the militarily fit (e.g., 2 Sam. 24:9; 2 Chron. 14:7). One would also have expected, as exists in the Mari texts, a separate census of the aged as well as of those physically incapacitated and unable to bear arms. The unusual nature of this census was probably caused by the fact that it was taken in preparation for achieving the overriding national goal, the conquest of the promised land. In critical wars there was neither exemption nor retirement from military service.* The Legend of King Keret, found at Ugarit, modern Ras Shamra on the Syrian coast, and dat the centuries immediately preceding the Exodus, contains a legendary account of an expedition to capture a bride. Since the instructions stem from the god El, the expedition is mandatory, and the text expressly denies exemption to the bachelor, the bedridden, the blind, and the newlywed (contrast Deut. 20:7). Early rabbinic law, in fact, restricts the exemptions of Deuteronomy 20 to offensive wars (reshut), making them inapplicable in defensive wars (borab), when not even the bride and the groom could be released from military service (Mish. Sot. 8:7, Tosef. Sot. 7:24). Finally, the account of the Levite census shows that, while its labor force is indeed given an upper age limit, its sanctuary guards are not because their task was crucial (8:25~26; sce the Comment to 3:6-10). able to bear arms Hebrew yotsei” tsava’, literally “go out (a8 an) army” (31:36);8 contrast the verb used with tara” in 4:3,23; 8:24. This expression is later defined as those “able to bear spear and shield” (2 Chron. 25:5). The previous statement of no age limit is thus qualified—only those “able to bear arms.” 4. tribe Hebrew matteh. Like ‘edab, this term is absent from any biblical source that can be dated with certainty after the ninth century 8.c.e., another indication that Numbers reflects the sociopolitical life of Israel before the rise of the monarchy. Later literature, unless it is copying an earlier source, uses the synonyms shevet and kabal exclusively (see Excursus 1) head Hebrew r0'sh, elsewhere called “chieftain” (nasi) (see the Comment to v. 16 and Excursus 1)Numpers 1:5 SThese are the names of the men who shall assist you: wm DpAY sey Wy obwT niow Ads from Reuben, Elizur son of Shedeur. From Simeon, Shelumiel son of Zurishaddai. 7From Judah, Nahshon son of Amminadab. From Issachar, Nethanel son of Zuat. °From Zebulun, Eliab son of Helon. 10From the sons of Joseph: from Ephraim, Elishama son of Ammihud: from Manasseh, Gamaliel son of Pedahzur. 41 From Benjamin, Abidan son of Gideoni. '2From Dan, Ahiezer son of Ammishaddai. 3 From Asher, Pagiel son of Ochran. 14From Gad, Eliasaph son of Deuel. 18From Naphtali, Ahira son of Enan. ee 1B spb 1 oye Sake Tab 6 7 spars bean bee 8 ‘fora aye Tea 9 wpe, yaw oR Drea | 57a owas mbya> Saya PBR a omy WHR TY? TBITR ED THN? 9 are ee. og 1eThose are the elected of the assembly, the chieftains of their ancestral trib of Israel, they are the heads of the contingents 5. These are the names The census supervisors, who are mandatory according to verse 4, are nominated by God. The identical situation exists in 34:18-28: Isracl is ordered to appoint divinely selected chieftains who will help apportion the land. 5-15, The list of twenty-four names betrays evidence of great antiquity. Sixteen of them never recur in later biblical literature, and not one is compounded of the divine element YH(YHVH), as is precisely the case with al the names in the Book of Genesis. This corresponds with the tradition of Exodus 6:3 that the Tetragrammaton was frst revealed to Moses. Moreover, the list displays features mainly prevalent in early and pre-sraelte lists of names: ten of the twenty-four names are noun sentences €-,Elizu, “Gods rock,” v.9);andin fournames that reverb sentences, the verb is in the perfect and is the second clement (e.g., Amminadab, “the [divine] kinsman is generous,” *) Bantbermore: the theophon (avine) elemets,Shaddai and Za, are found in ancient Mari texts, and Shaddai is the earliest attested name of Israel’s God (Gen. 17:13 49:255 Num. 24:43 and especially Exod. 6:3); and the use of ‘am, “clan, kindred,” is prevalent in Semitic nomadic groups and, hence, in early Israel” ‘The tribal lists throughout the Bible may vary in the names and order of the tribes, but they share in common the concern for preserving the number twelve. These lists can be divided roughly into two ‘groups: those that include the tribe of Levi and those that omit it. All the tribal lists in Numbers fall into the latter category. The reason for Levi’s absence from the first of these lists is decisive for the other lists: It is exempt from military conscription. In the lists where Levi occurs, it invariably ‘occupies the third position and is followed by Judah (e.g., Gen. 29:31-30:243 49:3-27). In the lists where Levi is absent, the third position is held either by Judah (Num. 1:7) or Gad (Num. 1:24), on ‘which see the Comment to verse 24. Other than the omission of Levi, the list follows the chrono: logical order of the birth of Jacob’s sons (Gen. 35:22-26) grouped according to their mothers: Leah, Rachel, and the concubines. It should be noted that ncither this list nor that of the spies in chapter 13 nor that ofthe chieftains in chapter 34, has a single name with the theophoric clement YH. However, many of the names are compounded with El and Shaddai 16, elected Rather, “called” (Reru’si, the Kere), that is called (ro decide) any important matter, according to Rashi (se 16:2. assembly See Excursus 1uMBERS 1:17 7S0 Moses and Aaron took those men, who were desig- nated by name, "Sand on the first day of the second month they convoked the whole community, who were registered by the clans of their ancestral houses—the names of those aged twenty years and over being listed head by head. #As the Lorp had commanded Moses, so he recorded them in the wilderness of Sinai 2°They totaled as follows: The descendants of Reuben, Israel’s first-born, the regis- tration of the clans of their ancestral house, as listed by name, head by head, all males aged twenty years and over, all who were able to bear arms—those enrolled from the tribe of Reuben: 46,500. sata ne 18 y atm 33p2 We vdeT OY IWAN wah? Mya DeapA mM 1p mby apes opby ma) opheyerdy ayy wy 9 onan? TQ ye Oey Dayo BIER OTP) TET 7 opin Sige) 723 jawy2 M120 we Pio gpa ony m3> ophewn> perey rhe bop ottany? 3D aniND WPM NPS OPIN) chieftains Hebrew nasi’, the established leader of his clan, as is clear from the title “chieftain of the ancestral house,” both in connection with the clans that comprise the tribe of Levi (Num. 3:24,30,35) and the Midianites (Num, 25:15,18). The term nasi” is frequently equated with the title “head of the ancestral house” (Heb. ro'sh beit ‘avo; e.g,, Num. 7:2; 36:1). Indeed, whenever the phrase “heads of the clans /ancestral houses” (Heb. ra"shei “alafim/“avot) occurs alone it may be safely assumed that the chieftain (nasi?) is intended (e.g., Josh. 14:15 22:21) Since each tribe comprised more than one clan, it follows that there was more than one nasi” per tribe. Thus the title of Eleazar is nasi” nesi'ei ba-levi, “the head chieftain of the Levites” (3:32). There are three separate lists ofthe chieftains of the twelve tribes, none of which duplicates the other (Num. 115-16; 1311-15; 34:16-29). Most significantly, 250 chieftains of the ‘edab spearheaded the rebellion of Korah against Moses; and these men are also referred to as those “chosen in the assembly, men of repute” (Num. 16:2), indie Excursus 1) g that they represented only a portion of the chieftains (see contingents Hebrew “lef, the largest tribal subdivision, better rendered “clan.” It is sometimes interchangeable with miskpabab (1 Sam. 0:19.21). Joshua 7:14 (cf. 16-18) shows the following units in order of decreasing size: tribe, clan (mishpabah), houschold (bayit) individual °Elef is the more precise term, for the clan leaders (nasi’, ro'sh) are never associated with ‘ishpabab, only with ‘elef and its equivalent, beit ‘arot, “ancestral house.” This is a strong indication that ‘lef is an ancient term harking back to the time when clan structure was fully operative (see Excursus 1). A synonymous term is ‘alluf, “clan leader,” from the same root. This i attested not only in the verifiably ancient Song of the Sea (Exod. 15:1s) but in the designation for the chieftains of the Edomites during their nomadic, premonarchic period (Gen. 36:15-30). 17, designated by name? 18, and on the first day... The date of verse 1 is repeated to emphasize that the census was begun on the very day it was commanded. were registered Hebrew va-yityalledu, “declared their lineage,” according to their house- holds and clans. The phrase occurs only here and is so understood by Targum Onkelos and Targum Jonathan, which use the verb hityabes.° The Greek, however, renders “they inscribed them on tablets.” This terminology is also used in the Mari texts; for example, a census of soldiers (ARM 9.298) consists of numbers of contingents and a final line of totals. It of interest to note that the ‘War Scroll of the Dead Sea sectarians probably registered all of its members on its banners,!! and according to other scrolls, these banners may have been used in the sect’s peacetime assemblies as well 20. They totaled as follows Hebrew va-yihyu. The same word begins the toral sum (V. 46), framing the entire census with an inclusion. Israel’s first-born Reuben’s title is given to account for the fact that hé heads the list even. though Judah is to lead the march (10:14).NUMBERS 1:22 2Of the descendants of Simeon, the registration of the clans of their ancestral house, their enrollment as listed by name, head by head, all males aged twenty years and over, all who were able to bear arms—*those enrolled from the tribe of Simeon: 59,300. 240f the descendants of Gad, the registration of the clans of their ancestral house, as listed by name, aged twenty years and over, all who were able to bear arms—?Sthose enrolled from the tribe of Gad: 45,650. 26Of the descendants of Judah, the registration of the clans of their ancestral house, as listed by name, aged twenty years and over, all who were able to bear arms— * those enrolled from the tribe of Judah: 74,600. 28Of the descendants of Issachar, the registration of the clans of their ancestral house, as listed by name, aged twenty years and over, all who were able to bear arms— 2°those enrolled from the tribe of Issachar: 54,400, s0Of the descendants of Zebulun, the registration of the clans of their ancestral house, as listed by name, aged twenty years and over, all who were able to bear arms— those enrolled from the tribe of Zebulun: 57,400. 220f the descendants of Joseph: Of the descendants of Ephraim, the registration of the clans of their ancestral house, as listed by name, aged twenty years and over, all who were able to bear arms— 38those enrolled from the tribe of Ephraim: 40,500. Of the descendants of Manassch, the registration of the clans of their ancestral house, as listed by name, aged twenty years and over, all who were able to bear arms— 3sthose enrolled from the tribe of Manasseh: 32,200. 22. their enrollment? soma mgd opheyn? opti ppow 139 2 aay o2 obtay? Hiow qppea rape opay Nay ay OD Type, AY Oey 130 aby yom apwn tyne Ape? oPTRS 23 5 myn won ma) opheyny opin ha) 4 Toya tye oyey 1a Nay wend oNay TWENTE mwa? opapE ss ay xy! 92 5 DYOM nia wy) NZ OVI mg) ophewa? ontiin mpm 133 26 ne Oey 10 ney wwoos ony ATP, TBR? OPIRD 27 Nay NY DD Danika BY) NOR OYA m3? onhswad onidin aby nagd 28 Oph) Ae Oey 120 NEY ona opday save: med opie 2 ay ays 3 378) 8 OWOM AYTE m3 ophewn) ombin 1st aaah 30 oye ae Dry 730 nev 7spna opdy nae tay mpd oTee 3 egy Ny! OD 5 only any) 18 OY ADP ra 32 mp ophewnd onhyin ores 1339 bya, Any Dey gp ney “eons ONdy cones mwah OIE 33 ay 53 D amiga BEM AN OTIS mo ophewn? aptian 0 ae 34 myn y we Oey opay Dy nyIR TBO? 24, Gad Gad replaces Judah in the third position both here and in chapter 2 because these two lists are ordered according to the arrangement of the camp: Gad is assigned to Reuben’s division, whereas Judah heads one of its own (2:3,10-16). The Septuagint, however, places Gad after Benjamin, with the sons of the concubines. Why Judah was replaced by Gad—and not by another lesser tribe such as Dan, Asher, or Naphtali who also were descended from Jacob’s concubines (Gen. 30%1-13)—may be explained on geographical grounds. According to Kuschke, the territory of the tribe of Gad was located close to that of Judah, Reuben, and Simeon, whereas Dan, Asher, and ‘Naphtali form a contiguous grouping in the Galilee. Also, since the first six in the usual tribal list (Gen. 46:8-27) are the six sons of Leah, the first alternate would naturally be Gad who was the first ‘born of Leah’s concubine (Gen. 30:9-11) and hence considered one of her sons (see Gen. 30:3,6).NuMBERS 1:36 84Of the descendants of Benjamin, the registration of the clans of their ancestral house, as listed by name, aged twenty years and over, all who were able to bear arms— 2those enrolled from the tribe of Benjamin: 35,400. Of the descendants of Dan, the registration of the clans of their ancestral house, as listed by name, aged twenty years and over, all who were able to bear arms—those enrolled from the tribe of Dan: 62,700. “OF the descendants of Asher, the registration of the clans of their ancestral house, as listed by name, aged twenty years and over, all who were able to bear arms— ‘those enrolled from the tribe of Asher: 41,500. [Of] the descendants of Naphtali, the registration of the clans of their ancestral house as listed by name, aged ‘twenty years and over, all who were able to bear arms— “those enrolled from the tribe of Naphtali: 53,400. “Those are the enrollments recorded by Moses and ‘Aaron and by the chieftains of Israel, who were twelve in number, one man to each ancestral house. ‘All the Israel- ites, aged twenty years and over, enrolled by ancestral houses, all those in Israel who were able to bear arms—*all who were enrolled came to 603,550. “The Levites, however, were not recorded among them by their ancestral tribe. “#For the Lorp had spoken to 42, The descendants\* 45. by ancestral houses'* wea ma ophewn? opin 13 1339 36 nope, Tay oryey he by “ppDs onde mon yy3 mpo> ope 37 3D uM YIN) PR v m3 coneye? aptan n nad 38 oby ya nev wena onde owe nD Pee DP IAB 39 NDY Ry 5D > antixa pay npg YY) ma) opheynd ontizin Wwe 1239 4 nope, fae ovyey Te nBy “pons onde pS Ws po? opape 4t nay ay 53 > :niRg WOM 78 OPTTS) Ps aphewab oprbin vey 33 42 ae oe 2 oan wi 12 nby soma onsy Orme 43 ay Ry 55 pang nds over Paw) wwe wpe wy oOpED AoE ROR wR rey me Sie . Sete » nero IL 45 aN PDN 46. 603,550 This figure is identical with that yielded by an earlier census taken during the first year in the wilderness (Exod. 3o:12-16; 38:26). Another census taken in the fortieth year netted a total of 601,730 (Num. 26:51). These figures accord with the other traditions about the numbers of adult males who left Egypt (Exod. 12:37; Num. 11:21). They presuppose a population of over two million supporting itself for forty years in the Sinai Peninsula. DUTIES OF THE LEVITES _(w. 47-54) This is an anticipatory summary of the Levites’ encampment and guard duties for the sanctuary, which are detailed in chapters 3-4. 47. recorded? 48. For the Lorn had spoken Va-yedabber YHVH must be rendered a pluperfect so that ‘Moses would have received the divine order not to count the Levites before he took the census.Nompers 1:49 Moses, saying: #Do not on any account enroll the tribe of Levi or take a census of them with the Israelites. *°You shall put the Levites in charge of the Tabernacle of the Pact, all its furnishings, and everything that pertains to it: they shall carry the Tabernacle and all its furnishings, and they shall tend it; and they shall camp around the Tabernacle. siWhen the Tabernacle is to set out, the Levites shall take it down, and when the Tabernacle is to be pitched, the Levites shall set it up; any outsider who encroaches shall be put to death. ®The Israelites shall encamp troop by troop, each ‘man with his division and each under his standard. *°The Levites, however, shall camp around the Tabernacle of the om nen x2 oysrnyy 1pen ND HP pene ‘ondarny pen my 9° See ya Tne Yrwparhe yy Wearhe Spy nian aver E om voeberng, hearing ay mz 1pve0 woyst oe sum peed B30) ANTe: spk wp ven Fag oho ine yy Sete ya ym) s2 ange aopa ym) ona one tardy we many ws mare) wa pee 39 yp wAym » 49. Do not The imperative is used because the prohibition is binding forever, for all subsequent censuses on any account Hebrew ‘ath, a particle that frequently begins a law (Exod. 31:13; Lev. 2322739). enroll... take a census The difference between the two terms may be that the Hebrew pakad, “enroll,” refers to the individual count, whereas nasa” ro"sh, “take a census,” refers to the totals, that is, “take their sum.” ‘The separate mustering of the Levites (chaps. 3-4) is illumined by the Mari documents. One of its censuses is divided into three separate registrations: soldiers, those exempt from military service, and the aged, Since the Levites were exempt from the regular militia, they would have been separately mustered accord with ancient practice (5:15; 4:2,22,29). It is significant that King David also omitted the tribe of Levi from his national military census (1 Chron. 21:6) at the end of his reign (1 Chron. 23:1) because of his intention to use them exclusively in the administration of his projected temple (1 Chron. 23:24-32), ‘A midrash explains that the exemption of the Levites and ¢ assignment to guard duty in the sanctuary was their reward for having remained faithful to God during the brief rebellion at the foot of Mount Sinai, when the Israelites worshiped the golden calf (Exod. 32:25~29). They were excluded from the census of the tribes because those that were numbered were fated to die in the desert (Num. R 130). 50. You Hebrew ve-"attab, literally “But you,” the vay of antithesis that is, the Levites are not to serve in the regular militia but are assigned to the Tabernacle. put. 30:43 2 Kings 7:17). in charge Hebrew haf ed. Rather, “make ... responsible” (Num. 3:325, 16; Gen. Pact ‘Edut, synonymous with berit, “covenant,” as in the Atk of “edus (4:5) /bert (Josh. 3:6). they shall carry Verses so-s1 summarize and introduce the work load of the Levites to be detailed in chapter 4. tend it By guarding it, s explained in verse 53. Shamar, “guard,” is subsumed under sheres, “rend” (5:6b,7a5 18:22,32).22 take it down Thats, dismantle, according to Targum Onkelos. 51. outsider That is, unauthorized person, in this case any Israelite. This prohibition is dealt with in Excursus 5 52. standard Rather, “unit” (sce the Comment to 2:2). 53. wrath God’s wrath will befall the Israelites if they encroach upon the sancta (see Excursus s), For the implications of God’s wrath, see the Comment to 8:19, 10NoMpERS 1:54 omen Pact, that wrath may not strike the Israclite communitysthe “ny oho pe) Syywy ya nowy aye Levites shall stand guard around the Tabernacle of the Gyengy 999 mT wR mee Pact. ane facial ar “The Israclites did accordingly; just as the Lox had ey 1p mea TS TT TEE Ty Dz commanded Moses, so they did. roe 2 The Lorn spoke to Moses and Aaron, saying: "The “BRD Tarhy) mpErY aim vam J Israelites shall camp each with his standard, under the fhe Lh i 3 pele banners of their ancestral house; they shall camp around aap apie 0 sad , the Tent of Meeting at a distance. am ‘alee aap wala re shall stand guard around the Tabernacle Hebrew ve-shamru “et mishmeret ha-mishkan.2 Effective guard duty will prevent the outbreak of God’s wrath, 54. s0 they did A repetition of the beginning of the verse, that is, an inclusion device indicating the conclusion of the account. cuarrer 2 The Arrangement of the Camp (w.1-34) Chapter 1 recorded the census of the militarily able men in Isracl. This chapter (vv, 1-31) deals with their deployment to defend the camp when it sat rest (see Excursus 3). THE ORDERING OF THE TRIBES _(w. 1-31) ‘The tribes are ordered in military divisions around the Tabernacle, each under its chieftain. The list of chieftains in the previous chapter (1:5-16) reoccurs here in the description of the military camp and again later, when the chieftains present gifts and sacrifices to the sanctuary (7:12-88) and when the militia is organized for the march (10:14~28). The totals for the fighting force of each tribe and of the entire people are also repeated. 1. and Aaron Missing in the reca 445 and compare 1:1,19,48,54. 2. standard Hebrew dege! possibly originally meant a military banner. This is supported by the Akkadian dagalu, “to look,” and diglu, “sight.” The meaning “banner” was later extended by association to include the army division, just as shevet and match, the two terms for “tribe,” were probably derived from the “rod” that served as the official tribal insignia (cf. 1-455 14:17-18). The ‘meaning “unie” better fits the context here, as verse 3 shows, and is supported by the Targums and the Septuagint as well as by Aramaic usage as evidenced from the Persian period by an ostracon from ‘Arad (no. 12) and the papyri from Elephantine. It comprised a garrison of 1,000 men that lived ‘together with their families and, as attested by the Aramaic documents of the Persian period, was an economic and legal unit as well as a military one. This situation corresponds closely to the makeup and function of the Israclite tribes in the wilderness, as depicted in the Book of Numbers.? The ‘meaning “military unit” is also present in the War Scroll from Qumran." lation of verse 34." Aaron also seems secondary in banners Hebrew ‘ot (cf. Ps. 74:4) is used for a fie signal in the Lachish letters (. it means that each household had its distinctive insignia. According to Numbers Rabba 2: Exodus 39:14, each tribe had a banner bearing the same color as its corresponding stone on the High Priest’s breastplate, and according to the War Scroll of the Dead Sea sectarians, each unit of three tribes (cf. also Targ, Jon.), down to the smallest unit—whether a myriad, thousand, hundred, fifty, or ten—had its own standard.* 11NUMBERS 2:3 5Camped on the front, or east side: the standard of the division of Judah, troop by troop. Chieftain of the Judites: Nahshon son of Amminadab. ‘His troop, as enrolled: 74,600. “Camping next to it: the tribe of Issachar. Chief- tain of the Issacharites: Nethanel son of Zuar. “His troop, as enrolled: 54,400. ”The tribe of Zebulun. Chieftain of the Zebulunites: Eliab son of Helon. *His troop, as enrolled: 37,400. °The total enrolled in the division of Judah: 186,400, for all troops. These shall march first. 10Qn the south: the standard of the division of Reuben, troop by troop. Chieftain of the Reubenites: Elizur son of Shedeur. "His troop, as enrolled: 46,500. !*Camping next to it: The tribe of Simeon. Chieftain of the Simeonites: Shelumiel son of Zurishaddai. "His troop, as enrolled: 59,300. “And the tribe of Gad. Chieftain of the Gadites: Eliasaph son of Reuel. !*His troop, as enrolled: 45,650. at a distance Hebrew mi-neged implies dis um apm, Ayn Say A AA oan > sagpay7a pena msm 2p seen ona? YY) Ny ONPIE) TPSTN OPIN Wea 4 2g? fob Been mE ny Oh > wie TR IAS oy y Beer Danika YanN) NR DOT TyRTN sonra aye at aad wey qpist Teo 7 Ens) aby yan TyRe vIPD. way 8 Seog opkay? myDD PRET BND a a fear sATETZ WP y TBNT 2? amiga Wem APE DPR) APY IRE bow aad kw pyew Ape yoy opin 1 OPI RB oe TZ Owned 1D) 4 mt wea abs Dye 7yeR 5 SRT ‘neyS a aaa rey unceé (see Gen. 21:16; Exod. 19:25 Deut. 321525 ‘Num. R. 2:9). Itwas necessary to make room for the Levitical encampment, which was set up between the sanctuary and the Israelite camp and which is detailed in chapters 3 and 4. The rabbis (Num. R. 2:1) surmise that this distance was 2,000 cubits, approximately 900 meters (1,000 ya.) this was the farthest walking distance permitted on the Sabbath, so all of Israel could worship at the sanctuary (this figure is the distance of the Israclites from the Ark when they crossed the Jordan; see Josh. 3:4) 3. camped «the standard Rather, “camped the unit.” The verb “camped” renders the translation of degel more likely as “unit” than “standard”; see verse 2. on the front, or east side Occasionally two terms are recorded for the same compass direction, for example, east (here and 34:15); south (Exod. 26:18; 27:9). See further at Numbers 3:38. division Hebrew mabanch. Here itis synonymous with degel, the “unit” of three tribes.” Judah According to 1 Chronicles s:1-2, Judah replaced Reuben, the first-born, as the leader of the tribes, and Joseph (i-c., Ephraim) ret ed the birthright, thus accounting for the fact that Judah (v. 3), Reuben (v. 10), and Ephraim (v. 18) are the heads of their respective divisions. On. Dan, see verse 25. Nabshon His sister, Elisheba, was the wife of Aaron (Exod. 6:23).* 4. Histroop See 10:14~27. The chieftain is always associated with his troop. Literally, the text reads: “As for his troop, its enrollment was . . 5. Camping next 10 ‘The plural participle refers to both tribes, Issachar and Zebulun, implying that Judah was in the center. By the same token, the names of the remaining three units also refer to the tribe in the center; see the diagram in Excursus 3. These three tribes occupy the third, fourth, and fifth places in the list of 1:20~46, and they may have been inserted in front of the first tunit—Reuben, Simeon, Gad—in order to give Judah primacy. 10. On the south... sroop by troop In the Hebrew text these two terms are contiguous; they appear in the same order in verse 25 and in reverse order in verse 18, ach ic construction. 14, Reuel Read Deuel as in 1:14 and many manuscripts and versions. 12NUMBERS 2:16 16The total enrolled in the division of Reuben: 151,450, for all troops. These shall march second. 17Then, midway between the divisions, the Tent of Meet- ing, the division of the Levites, shall move. As they camp, so they shall march, each in position, by their standards. 4On the west: the standard of the division of Ephraim, troop by troop. Chieftain of the Ephraimites: Elishama son of Ammihud. His troop, as enrolled: 40,500. 2°Next to it: the tribe of Manasseh. Chieftain of the Manassites: Gamaliel son of Pedahzur. **His troop, as enrolled: 32,200. 22And the tribe of Benjamin. Chieftain of the Benjai Abidan son of Gidconi. **His troop, as enrolled: 35,400. +The total enrolled in the division of Ephraim: 108,100 for all troops. These shall march third. Dvon ier -yoqN) aR Dyan, shy abe D eas ania qina onda an apo" Sa vpn 37 srry ey sexe Finer aphnd by my opkayd Oey map dat 8 tea 19 HP RYT: yews prt a> yoy) 20 enix WOM OR KPa OPI 7a bebe mba ab wey Av oye Oy OPIRE INARA THETTE ana 3 13a dey 123 Tw 22 oN ny ABO OPI~H WIN UTD LPI Diperbs 4 antwa yarw ox Opoy oP Mn age Dp py maby: ays MND ovIBN TaN? 250n the north: the standard of the division of Dan, Daye oyu onkaY> troop by troop. Chieftain of the Dat Ammishaddai, 13 s: Ahiezer son of 339 SB OMaxy Ady [I TAM ba 25 2%His troop, as enrolled: 62,700. OPIRDY wy 26 12 WN TF 17. midway between Rather, “in the midst of” (see 10:17). The Tabernacle and its Levitical guards were divided into two groups during the march. The dismantled structure was transported by the Gershonites and Merarites who marched between the first and second divisions, ‘whereas the cult objects were carried by the Kohathites in the very center of the column, between the second and third divisions. the Tent of Mecting, the division of the Levites These two phrases are either appositional, to be understood as “the Tent of Meeting, which is in the Levitical division,” or they should be understood as being connected by the conjunction “and,” which is the reading of the Septuagint. Since the other tribal divisions were called after the chief tribe (i.e., Judah, Reuben, Ephraim, and. Dan), one would hardly expect the Levite division to be called “the Tent of Meeting,” Therefore the second alternative is preferable.? It should also be noted that, whereas all the other tribes are described in their stationary position around the encamped Tabernacle, only the Levite division is mentioned as being in transit. This is because the details on the stationary Tabernacle in relation to the Levitical encampment will be given in chapter 3. im position Hebrew yad, literally “hand,” can mean “place” (Deut. 3:13; Jer. 6:3). How- ‘ever, it may be equivalent to “banner” (both modifying degel, v. 2), indicating a semantic devel- ‘opment from signals by hand to signals by banner,!® hence rendered, “(each) by his banner (according to their units).” standards Rather, “units”; see verse 2. The plural indicates that “divisions” (of all the tribes) is the antecedent, as shown by the same word in verse 34. The meaning of the second half of this verse would then be that, whereas the Levites are broken into two units during the march, the Israelite troops remain intact at all times. 20. Next to it That is, camping next to it, referring to the two tribes associated with a leader. 25. Dan Dan was made head ofits division because he was the first-born of all of Jacob’s children from his concubines (Gen. 30:1~13).!' Moreover, Dan stood out among the tribes because it provided the hero judge Samson (Judg. 13-16), its sanctuary was staffed by a priestly line descendedNUMBERS 2:27 2 Camping next to it: The tribe of Asher. Chieftain of the Asherites: Pagiel son of Ochran. **His troop, as enrolled: 41,500. And the tribe of Naphtali. Chieftain of the Naph- talites: Ahira son of Enan. *°His troop, as enrolled: 53,400, 5The total enrolled in the division of Dan: 157,600. These shall march last, by their standards. "Those are the enrollments of the Israelites by ancestral houses. The total enrolled in the divisions, for all troops: 603,550. #*The Levites, however, were not recorded among, the Israelites, as the Lorp had commanded Moses. The Israelites did accordingly; just as the Loxp had commanded Moses, so they camped by their standards, and so they marched, each with his clan according to his ances- tral house. om voy, ong 27 anise paws 28 YY) One TOW Ta Dwwe Thy 23) ey We mo BEM 28 OPEN) TTR OPIN! Ray 28 mp) 1339 sey ABD TD 29 nD TEE OPT NTA PTR IIT Doaperroe 31 ent yane) 908 DEM sox owen mpze) 998 mee 73 mmD) 3 opto ayer nya niga wy) “$2 ope mab bse ps abe 3 arpa Sk niwewe ona wom ny wp ve nating Mpany xo ohgh 3 weeny Ty my WAP oHpe from Moses (Judg. 18:30), and it was noted for two of its artisans, who designed the wilderness Tabernacle (Exod. 31:6) and Solomon’s Temple (2 Chron. 2:12-13). 31. by their standards Not only isthe plural here difficult, but the usual “forall troops” after the number is missing from the formula (cf. vv. 9,16,24). Perhaps the intent of the plural is to include all four camps." A SUMMARY _(w. 32-34) ‘These verses reproduce 1:46-47 with two relevant additions. The phrase “the total enrolled in the divisions, for all troops” shows the objective to be military deployment. The appended “as the Lox had commanded Moses” refers back to 1:48 to explain the omission of the enrollment and deploy- ment of the Levitical division. Verse 34 relates the execution of the divine command to form divisions. It anticipates (as does also 176) the marching orders given in ful cuarrer 3 The First Levite Census (wv.1-51) ‘Chapter 3 divides itself into two main sections: Verses 1-13 take place at Mount Sinai (v. x) where the Levites are designated asthe guards and porters of the Tabernacle (w. 5-10) in place of the first-born (vv. 11-13); and verses 14-51 take place in the wildernes of Sinai where the Levites are counted and assigned their guarding duties; see Ibn Ezra AT MOUNT SINAI (wy. 1-13) The priestly genealogy properly precedes that of the Levites (vv. 1-4) and also serves to identify ‘Aaron’s sons (wv, 9-10) under whom the Levites will serve. Above all, these verses anticipate the Levitical census that follows and therefore obviates the need to count the Aarot . Contrast the 14NUMBERS 3:1 3 ‘This is the line of Aaron and Moses at the time that the Lonp spoke with Moses on Mount Sinai. *These were the names of Aaron’s sons: Nadab, the first-born, and Abiht, Eleazar and Ithamar; *those were the names of Aaron’s sons, the anointed priests who were ordained for priest- hood. ‘But Nadab and Abihu died by the will of the Lon, when they offered alien fire before the Loxp in the wilder- ness of Sinai; and they left no sons. So it was Eleazar and Ithamar who served as priests in the lifetime of their father Aaron m2 AY Bq ofa mB FAgE nddtA abe A Tas7aB MpY Abyy> ope TE TENE ADEs BMS) WPS vag) 3 DRT paws OTT OUTST AN ya Hie an nan anm ed my we ‘DINpIE Tas ede Bog) aye 1 on? aTTND > second Israelite census where these facts concerning the Aaronides need be repeated (26:59-61). In substance these verses are a repetition of Exodus 6:23 and Leviticus 1o: THE PRIESTS (vv. 1-4) 1. Thisisthe line Fora similar genealogical heading, sec, for example, Genesis 10: Moses That Moses is mentioned at all is due to the notice of his encampment alongside of ‘Aaron (v. 38); he is counted with Aaron and not with the Levites (see also 26:59-61). That he is mentioned after Aaron can be explained by the fact that Aaron is the first-born. Similarly, Aaron’s sons and the Levitical clans in this chapter are listed in chronological order (see chap. 4). However, the line of Moses is not given at all. We must infer from the mention of the Amramites (v. 27) that Moses? line was reckoned among the Levites (so Num. 26:59; Chron. 23:13-14). Pethaps the gencalogy of Moses was ignored because one branch of his descendants seems to have become the priests of the condemned golden calf of Dan (Judg. 18:30; LXX manuscripts; 1 Kings 12:28-30). In any event, this genealogical notice is a clear attempt to separate the Aaronide line from the rest of the Levites (sce the Comment to v. 38). It is not without significance that of the seventy-cight times ‘Moses and Aaron are mentioned together, Aaron precedes Moses only in the genealogical texts (Exod. 6:20; Num. 5:13 263595 1 Chron. 5:295 23:13). As distinct from the wilderness of Sinai (v. 14). Verses 1-13 describe the Mount Sinai designation of the Levites at Mount Sinai as the cultic replacements of the first-born, presumably. after the episode of the golden calf apostasy, in Exodus 32, according to Tbn Ezra and Sefer ha-Mivhar. 2. These were the names That is, when they were at Mount Sinai, for Nadab and Abihu died a while later (cf. Exod. 24:1 with Lev. 10:1~2). The double rubric “This is the line” and “These are (were) the names” is also found in Genesis 25:12-13 and 36:9-10. 3. anointed The anointment of Aaron’s sons by the sprinkling of sanctified oil and blood is described in Exodus 29:21 and Leviticus 8:30 (cf. Exod. 30:305 0:15) ordained Hebrew mille” yadam, literally “fil the hand” (see Exod. 28:41). Their anointing and ordination entitles them to the priesthood and to authority over the Levites (v. 9).! This idiom always refers to the installation of persons in priestly functions (e.g., Judg. 17:5; 1 Kings 15:33). 4, bythe will of Rather, “before” the Lord; ie., within the sanctuary.? in the lifetime On Hebrew ‘al penei, compare Genesis 11:28. Ramban transposes this phrase to the beginning of the verse, thereby indicating not that Eleazar and Ithamar served in the lifetime of the father but that Nadab and Abihu died in the lifetime of their father. The Chronicler understands this verse similarly (1 Chron. 24:2). ‘and they left no sons This essential point is new (cf. Lev. 10:1-7). The detailing of the Levitical duties in the Tabernacle is preceded by a general summary (vv. 5-10). 15NUMBERS 3:5 *The Lop spoke to Moses, saying: “Advance the tribe of ‘Levi and place them in attendance upon Aaron the priest to serve him. ’They shall perform duties for him and for the whole community before the Tent of Meeting, doing the work of the Tabernacle, *They shall take charge of all the wma cng 3070 6 ped aye oe Ayn WaT) IT PIT 109 this AIoyA) HD my “52 Ayawornyy gwen 3790) 7 snk mays Tay? wpa Dae ye? TIT “ny Tyla Sas Ya berny Mey) § wT SUBORDINATION OF THE LEVITES (wv. 5-13) 6. advance Rather, “qualify.” Hakrev has a cultic connotation (Exod. 28:15 29:3,85 40:125 Num, 16:,9-10). The Levites are “qualified” in a ceremony (described in chap. 8) that will subor- dinate them as asistants to Aaron and his sons.* place them in attendance upon Hebrew ‘amad lifnei is an idiom of subordination (cf. 1 Sam. 16:225 1 Kings 1:2). serve Rather, “assist.” The verb sheret has multiple nuances.$ 7. duties Rather, “guard duty” (and so throughout). In connection with the Tabernacle, mishmeret means “guard duty” and nothing else. Numbers 1:53 has indicated in advance that the Levitical cordon around the Tabernacle both guards it from incursion by the laity and protects the latter from suffering the consequent wrath of God. This dual role of guarding is fully explained in Excursus 40. The guard duty of the Levites is a lifelong responsibility that, presumably, would begin at adolescence and continue into old age (8:25~26), knowing no retirement. In contrast to this, the hard labor of dismantling, transporting, and reassembling the Tabernacle (called ‘avodab, see Excursus 6) terminates at age fifty; itis limited to the age of maximum physical strength (4:3,23,305 8:24). ‘Verses 14-39 itemize the Tabernacle furnishings to the last detail as they are distributed among the Levitical clans for their safekeeping during the march. Chapter 4 itemizes these same furnishings and assigns them to the same Levitial clans in regard to their transport duties. The guarding duties of the Levites while the camp is at rest were generalized in the anticipatory statement, 1:53, and will be referred to again when the “occupational hazards” of guarding are mentioned in 18:1~7. In this introductory pericope, the Levitical job profile in regard to the sanctuary can be summarized in just two verses: while the camp is at rest (v. 7) and in transit (¥. 8). for him... before the Tent of Meeting Guarding the Tabernacle proper and the courtyard altar is the responsibility of the priests exclusively (18:5); the Levite is forbidden access (18:3). Thus “before the Tent of Meeting,” that is, the Tabernacle, must be understood literally: before but not within. The Levites guarded outside the sacred area, whereas the priests were stationed within (3:10; 7a). However, since the layman was permitted into the “entrance of the Tent of Meeting” (e.g., 16:19) for ritual purposes (-g., Lev. 1:3), it was here that presumably the Levitical guard shared the custodial duties with the priests. This is what is meant by “for him” (cf also Num. 18:32)” The ancient Hittite temple was also guarded by two classes of officials: “keepers” on the outside and priests on the inside.* Two occasions in the Hittite “Instructions for Temple Officials” are given when the keeper performed guard duty inside the temple precinct: to escort the layman who enters to perform a sacred rite and to search for or guard against the unauthorized infltrator.? Similarly, Israel’s Levite leaves his [post t0 escort the worshiper when he assists him in his sacrificial preparations (Num. 16:9) and to assist the priests in protecting the sancta against encroachment (Num. 3:6b,7a; 18:2-4). and for the whole community By replacing the first-born; see the Comments to verses 14, doing Rather, “in doing”; that removal labors constituted the other hal work On ‘avodah, see chapter 4. 8. take charge... duty Rather, “guard ... guard duty.” Verse 8is nota repetition of verse 7 but is its essential complement. Both together spell out the total guard duty encumbent upon the sguard duty constituted half oftheir work, whereas their 16Numbers 3:9 oma furnishings of the Tent of Meeting—a duty on behalf of | q>ba NISy-nN Tayy SyTw? ya Mw Pe Istaclites—doing the work of the Tabernacle. °You pany giamy wygbn raed oflgemee Anny 9 shall assign the Levites to Aaron and to his sons: they are PV OANA N37 NHN? AER 9 formally assigned to him from among the Israelites. "You — “DN8) TINNY) 10 Rw ya NNN 15 ABA shall make Aaron and his sons responsible for observing apy ym) omaae-ny Mew) TbEA Y92 their priestly duties; and any outsider who encroaches shall os oosess . * be put to death, Oe? The Lorp spoke to Moses, saying: I hereby take the 737 381.2 Nb avirby AYP 7; Levites: when the camp was at rest (v. 7) and in transit (v. 8). The latter is ascertained by the reference to the “furnishings of the Tent.” The Levites guarded these while transporting them during the ‘march (see the Comments to 3:25,3136), but had no access to them when they were set up in camp and ‘were under the sole supervision of the priests (183). on behalf of the Israelites By replacing their first-born (vv. 11-13). For another inter- pretation, see verse 38. doing Rather, “in doing” (see v. 7) or “in addition to doing” or “while doing,” This phrase _makes perfect sense here since it speaks of Levitical guard duty in transit at a time when they also had ' removal duty (specified in chap. 4; see also 18:4). It is thus possible that this phrase in verse 7b, which speaks of Levitical guard duty when the camp was at rest, isa dittography. 9. formally assigned The root n-t-n implies dedication." By replacing the first-bor their cultic duties (ce the Comments to s:1i~13), the Levites are dedicated (1-t-n) to the Lord (3:16 18; cf. 341) and in a special dedication ritual (8:5-22) are transferred to the jurisdiction of the priests? ‘The Levites are dedicated (n-t-n), whereas the priests are sanctified (I-d-s). This distinction is ‘consistently maintained in the priestly sources, thereby emphasizing that only the priests—but never the Levites—are authorized to have access to the most sacred sancta. It is also of significance that a later class of Temple servants is called nerinim (e.g., Ezra 8:20).!* from among the Israelites The Israelites actually donate the Levites to God (ef. 8:10; and the Comment to 4:2). 10. responsible Compare Rashi. The verb rifkod usually requires an object; the Septuagint adds “over the Tent of Meeting.” observing their priestly duties Rather, “guarding their priesthood,” that is, against en- croachment* (see v. 10b; 18:1b), a function that is spelled out in the Septuagint on this verse and in 18:7: “in everything pertaining to the altar and to what is behind the curtain.” This verse thus clearly \ stipulates that the priests are the sole custodians of the most sacred objects (see the table in Excursus 40). encroaches See Excursus s. Verses 11-13 ‘The replacement of the first-born by the Levites implies that the former originally held a sacred status. This is supported by the biblical laws regarding the human first-born that utilize the phrase “dedicate [natan]/ sanctify (kiddesh]/ transfer [be'evir] to the Lord” (Exod, 15:1,125 22:28) as well as “redeem [padab] from the Lord” (Num. 18:15). This is reflected in an ancient custom whereby the first-born was expected to care for the burial and worship of his deceased parents. , ‘Traces of ancestor worship are found in Mesopotamia: the first-born inherits the family gods at Nuzi and cultic objects at Nippur; many Akkadian adoption documents specify that inheritance depends ‘on the fulfillment of the funerary cult; the kudurru boundary stone curses include the lack of a son ' who will offer libations after death. The one responsible for the care ofthe ancestral sprit (etemmu) is called by the ttle pagid, literally “the one who takes care of,” and seems in most cases to have been a relative of the deceased. His duties were to “make funerary offerings,” “pour water,” and “call the name,” meaning ro keep the name of the individual alive. The cared-for spirit would then be expected, 17Numpers 3:13 Soa} Levites from among the Israelites in place of all the first- “bp nip born, the first issue of the womb among the Israelites: the ae re Levites shall be Mine. For every first-born is Mine: ar the ‘S077. YH) °SJ@2 RP OND WR TB time that I smote every first-born in the land of Egypt, 1 P82 Wa"9 dT ‘Dhg “toa-dp 49 93 15 consecrated every first-born in Israel, man and beast, to pygn binya “M342 o> oMBIpT ove Myself, to be Mine, the Lorp’s. oe ane iy on The Lorp spoke to Moses in the wilderness of Sinai, veer DT ONT 2 ATR saying: !SRecord the Levites by ancestral house and by clan; WBN YO IOI ABE -by AYN ABT) 4 to exerta beneficial influence, such as interceding on behalf of his family with the gods; otherwise, his influence might be malevolent. Whereas in Mesopotamia, the popular funerary cult was observed for ascendants no further back than grandparents, in the royal funerary cult all previous kings whose names had been recorded for posterity on king lists and monuments were included. 5 ‘Ancestor worship is also attested in Egypt, among pre-Islamic Arabs, in Ugarit, and in Israclite —\> popular religion (c.g, Isa. 8:193 cf. Deut. 26:14). Thus the Bible may be preserving a memory of the © first-born bearing a sacred status; his replacement by the Levites may reflect the establishment ofa” professional, inherited priestly class. The deliberate avoidance by the priestly texts of the word kadasb, “holy,” in regard to the Levites (v. 9) may also be due to the fear of the priestly legists that the family ancestral worship, heretofore conducted by the first-born, might be continued by the Levites. The tradition of reciting kaddish for one’s departed parents, falling upon the male children, especially the first-born, but recast as a declaration of faith inthe establishment of God’s kingdom on earth, may be a lineal descendant of an original form of ancestor worship, the reinterpretation of which is reflected in the substitution of the Levites for the first-born. The rabbis also maintained that the first-born originally held a priestly status." There is no support, however, for the theory that the first-born was, originally offered for sacrifice. As to why this section was inserted here rather than before verses 40-Six_ = which deal with the first-born, see the Comment to verse 16. . 12, Thereby ake Thats, by means ofa ttual (chap. 8), although the designation ofthe Levites had already been determined (se the Comments to w. 41443 814,18). in place of The Septuagint renders “as ransom for"; expiation is explicitly stated asthe Levites’ function in xs, fii womb Ie asthe on ofthe mothe ho ld sae as butte | rights ofinhertance (primogeniture) were claimed by the frs-born ofthe father (see Deut. 2:15-17). ‘The Levites shall be Mine Thatis, to serve Me, according to Targum Onkelos, by means of an ordination ritual; see 8:14.” 13, atthe time that Lsmote... Lconseerated Referring to Exodus 13t~2,11-16 (see also 8:17). The logic seems to be that by sparing Israel’ fst-born, God thereby acquired them (Exod. 1311). tobe Mine Possibly “they shall be Mine,” referring tothe Levies in verse 12b, according to Ramban. the Loxp’s The same phrase is found in verses 41,45 and often in the second half of the Book of Leviticus. IN THE WILDERNESS OF SINAI_(vv. 14-51) ‘These verses concern the first Levitical census and the assignment of guard duty for the Tabernacle furnishings while in transit. That this guard duty refers only to the march is shown both by its association with the term ‘avodah, “removal” (vv. 26,31,36), and by its description in chapter 4 as “the guarding of their porterage” (431,335 cf 4:27) 14, wilderness of Sinai See the Comment to verse 1 18NUMBERS 3:16 som record every male among them from the age of one month ophawny ony may i> yarn Apes up. So Moses recorded them at the command of the Lorn, as he was biden. "These were the sons of Levi by name: Gershon, Kohath, and Merari. "These were the qm naps iba oniva wba Abe names of the sons of Gershon by clan: Libni and Shimei. iy mos 8 ‘The sons of Kohath by clan: Amram and Tzhar, Hebron Shey pray ‘ophawich map 13 9 Spo) and Uzzil. "The sons of Merai by clan: Mahliand Mushi. or’ aren mp gah 20 These were the clans of the Levites within their ancestral" etait houses: 2To Gershon belonged the clan of the Libnites and the clan of the Shimeites; those were the clans of the Gershon- ites. "The recorded entries of all their males from the age of one month up, as recorded, came to 7,500. ?*The clans of the Gershonites were to camp behind the Tabernacle, to the west, The chieftain of the ancestral house of the Gershon- ites was Eliasaph son of Lael. *The duties of the Ger- 15. one month wp The Levite census begins at the age of one month because the first-born ‘must be one month old to be eligible for redemption. See further in the Comments to 3:46-S1 16. command Hebrew ‘al pi should be rendered “oracle” (cf. 9:18; 27:21; Num. R. 3:9);!* otherwise tsuveah, “commanded,” is a tautology (see also 4:49). Thus the two Levitical censuses (chaps. 3-4), in contrast to the Israelite census (chap. 1), are taken by God. Moses is merely to record the totals (see 3:16) and the work assignments (4:49). Significantly, this reference to the Lord’s oracle ‘occurs seven times in chapters 3 and 4.!° The supposition that the Levitical censuses are conducted with divine assistance is further supported by the absence of any mention of the procedure of writing down names asis indicated for the Isralite census (1:2,18) and that ofthe Israclte first-born (3:40,43) ‘The reason for this distinction may be rooted in the fear of taking a census: Its dire consequences can be avoided only if each individual pays a half'shekel ransom (Exod. 30:11-16; Num. 31:48-s4). But this ransom, presumed in the account of the census of Israe’s fighting force (see Excursus 2), is obviated in the census of the Levites because God Himself has taken their count. This indeed may explain why the notice of God's selection of the Levites (3:11~13) precedes the account of their census: God counts them personally, thereby avoiding the dangers of a census. Significantly, the oracle is again resorted to in the account of redemption of the 273 remaining first-born (3:51), for how was ‘Moses to select which of the surplus individuals had to pay five shekels each except by leaving the ‘matter to God? Rabbinic tradition suggests that lots were drawn, a form of oracle.2® The Urim and ‘Thummim could not have been used for this purpose since they were the exclusive reserve ofthe High Priest, as noted in Exodus 28:30 and Leviticus 8:8 (and ef. especially Num. 27:21). 18-208. by name... the names The sons and grandsons of Levi are listed here, though they will be mentioned again in the census of the Levite clans (wv. 21-30) in order to correspond to the lise ofthe priests’ names, given earlier (vv. 2-3). This genealogy seems to have been borrowed from Exodus 6:16-19.2" 20, Musbi See 26:58. 21 (27). Libmites... Hebromites These are clearly associated with place-names; ee 26:58 22, as recorded Sce verse 28. 23 (29, 35). camp Wherever the three Levitical clans camped (south, west, and north, respectively), they presumably performed their guard duty for the Tabernacle. Concerning the east side, see verse 38. 24 (30, 35). ancestral bouse Here ancestral house (Hebrew beit 'av) stands for the larger 19NUMBERS 3:26 shonites in the Tent of Meeting comprised: the tabernacle, the tent, its covering, and the screen for the entrance of the Tent of Meeting; the hangings of the enclosure, the screen for the entrance of the enclosure which surrounds the Tabernacle, the cords thereof, and the altar—all the service connected with these. 2To Kohath belonged the clan of the Amramites, the clan of the Izharites, the clan of the Hebronites, and the clan of the Uzzielites; those were the clans of the Koha- thites. 8All the listed males from the age of one month up aa Sag) wen ahi rig) Tin yA) 26 Tyla whe Ay p30 narardyy pear by wey sngay,. 92) mye Soran mmeye np? 27 cowry newer ong Ansym AgyeT Toybp Agoan 28 epapT nheye op Tx mikg wy) bety maby noyp) wrtri2 ving nnp 4 unit of the clans comprising the Gershonites, Kohathites, and Merarites. In 17:17, beit ‘av will actually indicate the entire tribe. 25. duties Rather, “guard duty” (see v. 7). The Tabernacle furnishings placed in the custody of the Gershonites and Merarites are clearly distinguished: The former guard all the fabrics, ‘whereas the later guard the Tabernacle planks and posts (vv. 25-28,36-37). the tabernacle Refers here to the innermost tent covering composed of ten finely twisted linen and woolen cloths “with a design of cherubim worked into them” (Exod. 26:1) Since the inner ‘Tabernacle curtains were anointed (Lev. 8:10), they theoretically had the same sacred status as the sancta (Exod. 30:29). Why, then, were they handled by the Gershonites and not by the Kohathites, who transported all the sancta (4:15; 7:9)? Clearly these curtains do not communicate holiness.?= the tent A second covering made up of eleven cloths of goat’s hair (Exod. 26:7). its covering ‘The outermost covering made of tanned ram skins and yellow-orange skins (but ef. Exod. 26:14; Num. 4:25). the sereen The entrance to the Tent was of embroidered work (Exod. 26:36) and, hence, of lesser sanctity than the inner curtains, which contained designs of cherubim (Exod. 26:1,31). The reason is clear: The screen could be seen by anyone in the Tabernacle court, whereas the inner curtains could not be seen from the outside. 26. the cords thereof, and the altar Rather, “and the altar, and the cords thereof,” implying that the cords belong to the previously mentioned Tabernacle curtains (v. 26) and enclosure hangings (v. 26)—an interpretation that is verified by 4:26 and Exodus 35:18. Midrash records, instead, that the cords assigned to the Gershonites (3:26; 4:26) had the sole function of tying the sanctuary and enclosure curtains so they could be loaded onto the transport wagons. 26 (31, 36). all the service connected with these Rather, “including their removal.” For Hebrew dekhol meaning “including,” see 4:31. That ‘avodab means “removal,” see Excursus 6. The removal tasks of the Gershonites and the Merarites (v. 36) consisted of dismantling, loading, unloading, and reassembling, as specified in chapter 4. 27. Amramites To which the descendants of Moses ostensibly would belong (see v. 1). 28, All the listed males Rather, “the recorded entries of all their males,” as in verses 22, 34350 the Peshitta, The redundant pekudeibem, “recorded entries,” in verse 22b (and omitted by the Sam. and Pesh.) may well belong here.** 8,600 If this figure be added to the 7,500 of verse 22 and the 6,200 of verse 34, the total is 22,300 instead of the 22,000 given in verse 39. The Septuagint here reads 8,300, its Hebrew text having had shin, lamed, shin in place of shin, shin. attending to the duties of the sanctuary Rather, “performing the guard duty for the sancta.” The Kohathites were responsible for transporting and guarding the most sacred objects, as itemized in verse 31 20NuMBERS 3:29 came to 8,600, attending to the duties of the sanctuary. 2"The clans of the Kohathites were to camp along the south side of the Tabernacle. #”The chieftain of the ancestral house of the Kohathite clans was Elizaphan son of Uzziel "Their duties comprised: the ark, the table, the lampstand, the altars, and the sacred utensils that were used with them, and the screen—all the service connected with these. #*The head chieftain of the Levites was Eleazar son of Aaron the priest, in charge of those attending to the duties of the sanctuary. To Merari belonged the clan of the Mahlites and the clan of the Mushites; those were the clans of Merari. “The recorded entries of all their males from the age of one month up came to 6,200. #*The chieftain of the ancestral house of the clans of Merari was Zuriel son of Abihail. They were to camp along the north side of the Tabernacle. The assigned duties of the Merarites comprised: the planks of the Tabernacle, its bars, posts, and sockets, and all its farnishings—all the service connected with these; #also the posts around the enclosure and their sockets, pegs, and cords. om Tap Mhew 9 wypI MDD Rb agg wpp 3 pn BwET TYP wT Sema poy pypT haw? a’iigyem Ayaan in peT Ha OF Ow 3 Se, aba ona Te, We WII OPP Hasta woe iba we2 dw 32 AnTay yp Bw ape Migs sa ‘yey nnpwar vSman Answo vad 33 spona Spage 34 97 nhewA on my Dems ney mop wit yop “ne nhpwny dyna wpn 3s vy UM pwBT TY Sy dy: 29. sowth side Starting with the east, which is the most prestigious position (see v. 38), the position next in importance, rotating to the right (clockwise), is the south. The Kohathites merited this because it was their honored task to carry the most sacred objects. The term for side, yerekh, is used only in connection with the longer dimension of the Tabernacle, the north and south (3:35; see Exod. 40:22,24). Elsewhere pe'ah is also used (e.g., Exod. 26:18,20). 31. sacred utensils Itemized in 4:7,9,14. sereen Hebrew masakh, also called parokhet; see Exodus 26:1-33, Numbers 4:5. The Peshitta adds here “the laver and its base,” for these also constituted “most sacred” sancta (Exod. 30:28) and ‘would be expected to be placed in the custody of the Kohathites. The same addition is made in 4:14 by the Septuagint, the Samaritan, and the Peshitta. All the service connected with these Rather, “including their removal”; see verse 26, “Avodah of the Kohathites is limited to porterage. 32, attending to the duties Rather, “performing the guard duty” (cf. v. 7). The Hittite “Instructions for Temple Officials” stipulate: “One of the high priests shall be in charge of the patrols” (III.12; ANET, p. 209). Thus Eleazar was head of all the Levite chieftains not only in respect to guard duty but also for their labors (4:16). in charge of Hebrew pekudas, “responsible for” (see 4:16). sanctuary Rather, “sancta,” kodesh (see 4:15-16). Eleazar was in charge of the Levitical ‘guards and was personally responsible for guarding the sacred objects enumerated in verse 31. 36. furnishings Rather, “tools.” Kelim are called literally “work tools” in 4:26,32 and distinguished from kelei kodesh/sharet, literally “holy/service vessels” (€.g., 3:31; 4:12). ‘all the service connected with these Rather, “including their removal”; see the Comment to verse 26 21NUMBERS 3:38 “Those who were to camp before the Tabernacle, in front—before the Tent of Meeting, on the east—were Moses and Aaron and his sons, attending to the duties of the sanctuary, as a duty on behalf of the Israelites; and any outsider who encroached was to be put to death. *°All the Levites who were recorded, whom at the Lorp’s command Moses and Aaron recorded by their clans, all the males from the age of one month up, came to 22,000. “The Loxp said to Moses: Record every first-born male of the Israelite people from the age of one month up, and om “baie Sap mipyp 1¢e0 E> ohm 38 bree yi ae) ve ante ipo am bate na nnewed wapan myo pe wy OAIT MHps 3 39 spe 3 fap ‘opheynh myn oprhy fae} 7 mg nog orey) Oy bye) BItTRD we Az Aba-b2 ape mbirdy mim we) 40 “pon ne wh mbppy ert y30 bare? nad make alist of their names; land take the Levites for Me, the FB mim pag 5 Doty rns Enz) 4* copay pre by 7p) eae 38. to camp Since the priests had no watch posts outside the sacred area, “camp” refers only to their place of residence, located in the east, which was closest to their guarding assignment, the entrance to and interior of the sacred area. The participles honims and shomerim (contrast yahanu for the Levitical clans, vv. 23,29,35) indicate that the priestly encampment was also the place of their watch. This is what one would expect, for the entrance to the Tabernacle was in the east, where it was most vulnerable to encroachment. sanctuary Rather, “sacred area.” Hebrew mitdash in the priestly writings never means the sanctuary building but refers to the sacred area (c.g, Lev. 12:4) or to the sacred objects, that is, the sancta (¢g., Lev. 21:23). Thus mikdash here is distinguished from odes, literally “sancta” in verse 32. on behalf ofthe Ioractites By replacing their first-born. Another interpretation is suggested by Numbers Rabba 3:12 (followed by Ibn Ezra, Abravanel, and Sefer ba-Mivbar): as a guard duty against the Israelites since the very purpose of guard duty is to prevent Isralite encroachment upon the sanctuary (sce Excursuses 4 and s). Thus the two halves of this verse would be logically connected; but this rendering is dificult on syntactical grounds. ‘and any outsider who encroached was Rather, “any outsider who encroaches shall” (see Excursus 5). The singular of this repeated formula stands out in startling relief against its plural context (1:51; 3105 18:7). In this verse, in particular, the contrast is even more striking. The fist half of the text concludes with “Israelites,” but it does not continue with the same subject or its pronoun (or a purpose clause; ef. 18:22) but with a new subject, ha-rar, “the stranger,” in the singular. Clearly, this is a standard formula that must have had its own independent history (see Excursus 5 for details) 39. atthe Lonv’s command Rather, “by the Lords oracle” (see v. 16) Aaron Missing in some Hebrew manuscripts and in the Samaritan and the Peshitta. The superlinear points over the name indicate that the Masoretes regarded it suspiciously. That Aaron’s name may have been originally omitted is further supported by the singular verb pakad and by ‘Aaron’s absence once again in verses 14 and 16. However, Aaron is included in the second census of cchapter 4, as Eleazar, the High Priest, is in the second census in 26:1,3,63. REPLACING THE ISRAELITE FIRST-BORN (vv. 40-51) _ ‘The number of Israclte first-born exceeds that of the Levites by 273. The latter, chosen by lot, are redeemed by the payment of five shekels per person to the priests, This procedure becomes the standard for the redemption of all Israelite first-born (see the Comment to 18:16). The cattle of the Levites are also substituted for the cattle of the first-born, thereby freeing the latter for common use ‘The number of the first-born, 22,273, cannot be reconciled with the totals of the Israelite fighting force, 603,550 (1:46). Even assuming as many first-born females as males, these figures presume an average Israelite family of fourteen male children, 22NUMBERS 3:42 soea Lorn, in place of every first-born among the Israelite people, and the cattle of the Levites in place of every first bom among the cattle of the Israelites. #280 Moses ree yyag aba-barny ink AY? AY WSS corded all the first-born among the Israelites, as the Lor> piggy spon Ty babs im 43 Sete had commanded him. All the first-born males as listed by abe Emoyy oMAw oPIDDY Ady WIHT name, recorded from the age of one month up, came to D OMNN ONpse nee 22,273, I F rans “The Lono spoke to Moses saying: Take the Levites in. TTR MBN? mtr oy ry place of all the first-born among the Israelite people, and the cattle of the Levites in place of their cattle; and the Levites shall be Mine, the Lorn’s. “And as the redemption price of the 273 Israelite first-born over and above the baby oer number of the Levites, take five shekels per head—take 79839 Ope MeN MeBN AND «7 this bythe sanctuary weight, ewenty era to the shekel- OPYA. TW. DIeY pn VI oye *and give the money to Aaron and his sons as the redemp- sm maby ime nein 7p tion price for those who are in excess. So Moses took the AND DYIET 4P2 N& A’ Np49 ONE 40. one month wp An infant younger than thirty days old was not considered a person,2* presumably because of the high rate of infant mortality.2” This principle is still operative in Jewish practice. Thus, no mourning rites are maintained for an infant under thirty days old.2* make Rather, “by making” (cf. 1:2) 4 list of their names In distinction to the Levites, who were tallied by oracle (see v. 15) 41. and take In verse 12, God is the subject of this verb. The difference is clear: God’s taking implies His choosing; Moses” taking is for performing the ceremony (see the Comment to 8:5) every first-born among the cattle of the Israelites Since the first-born of pure animals automatically belonged to the Lord (they must anyway be sacrificed on the altar and may not be redeemed, Lev. 27:26; Num. 18:15,17), the rabbis, in Bekhorot 4b, conclude that the redeemed Israelite animals must have been impure, ineligible for the altar, and therefore redeemable.” 45. their castle That is, of the Israclite first-born. Just as the erstwhile sacred frs-born Israelites must be redeemed, so must their cattle, which belong to God and would otherwise be destined for the altar if pure and for sanctuary use if impure. The cattle of the Levites release the animals of the first-born from their erstwhile sacred status. However, this does not mean that the Levites” cattle now become sacred any more than do the Levites themselves when they replace the first-born (see the Comment to v. 9). {It would appear that animals given to the priests are intended for the sanctuary and not for their personal possession. The Levites, however, retained their animals. Significantly, only the Levites received cities and pastureland (Num. 35:1-8), not the priests (Josh. 21). Moreover, when the Midianite spoils are apportioned (Num. 31), the priests” share is given to Eleazar alone (not to the other priests). Iris called terumat THVH, “a contribution to the Loxo” (31:29,41), that i, to the sanc- tuary. The Levites, on the other hand, receive their share directly as their personal property (3:30,47). ‘Thus their cattle release the animals of the Israelite first-born from their sacred status. The purpose of the exchange, then, is to ensure that the sanctuary not be deprived of its animals when the first-born Israelites are desacralized.?! 46. redemption price”? The Hebrew verb padah generally denotes a process by which something lost to the original owner can be recovered through the payment of money (¢.g.,18:15-16). 47. by the sanctuary weight See Exodus 30:13. The shekel is a silver weight not a coin (coinage was not invented until the 7th cent. s.c.s. and was not minted in Judah until the 4th cent.) Te weighed about 11.5 grams. 23