במדבר רבה 5

אַל תַּכְרִיתוּ אֶת שֵׁבֶט מִשְׁפְּחֹת הַקְּהָתִי מִתּוֹךְ הַלְוִיִּם (במדבר ד, יח), הֲדָא הוּא דִּכְתִיב (תהלים לג, יח יט): הִנֵּה עֵין ה' אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ, לְהַצִּיל מִמָּוֶת נַפְשָׁם וּלְחַיּוֹתָם בָּרָעָב. הִנֵּה עֵין ה' אֶל יְרֵאָיו וגו', זֶה שִׁבְטוֹ שֶׁל לֵוִי, שֶׁהֵם יוֹשְׁבִים וּמְקַוִּים לְחַסְדּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְכִי כָּל הַבְּרִיּוֹת אֵינָן מְיַחֲלִים לְחַסְדּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא בְּיוֹתֵר שִׁבְטוֹ שֶׁל לֵוִי שֶׁלֹא נָטְלוּ חֵלֶק בָּאָרֶץ, אֶלָּא יוֹשְׁבִים וּמִתְפַּלְּלִים שֶׁתַּעֲשֶׂה אֶרֶץ יִשְׂרָאֵל פֵּרוֹתֶיהָ כְּדֵי שֶׁיִּטְלוּ מַעְשְׂרוֹתֵיהֶם, שֶׁאֵין לָהֶם כְּלוּם בָּעוֹלָם אֶלָּא חַסְדּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֱוֵי: לַמְיַחֲלִים לְחַסְדּוֹ. לְהַצִּיל מִמָּוֶת נַפְשָׁם, מִן מִיתָה עַצְמָהּ, וּלְחַיּוֹתָם בָּרָעָב, אֵלּוּ עֶשְׂרִים וְאַרְבַּע מַתְּנוֹת כְּהֻנָּה שֶׁנִּתְּנוּ לְשֵׁבֶט לֵוִי, עֶשֶׂר בַּמִּקְדָּשׁ, וְעֶשֶׂר בַּגְּבוּלִין, וְאַרְבַּע בִּירוּשָׁלַיִם, הֱוֵי: וּלְחַיּוֹתָם בָּרָעָב. אָמַר רַבִּי אֶלְעָזָר בֶּן פְּדָת מֵאֵיזוֹ מִיתָה הָיוּ נִצּוֹלִים, אִם מִמִּיתָה שֶׁל עוֹלָם, הֲרֵי אֵין בְּרִיָּה שֶׁאֵין מֵתָה, מַהוּ לְהַצִּיל מִמָּוֶת נַפְשָׁם, אֶלָּא מִמִּיתַת הָאָרוֹן, כֵּיצַד, אָמַר רַבִּי אֶלְעָזָר בֶּן פְּדָת בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא בְּשָׁעָה שֶׁהָיוּ יִשְׂרָאֵל נוֹסְעִין הָיוּ שְׁנֵי נִיצוֹצִין שֶׁל אֵשׁ יוֹצְאִין מִתּוֹךְ שְׁנֵי בַּדָּיו שֶׁל אָרוֹן כְּדֵי לִפְגֹּעַ שׂוֹנְאֵיהֶם, וּמִנַּיִן, שֶׁכֵּן משֶׁה אוֹמֵר לְיִשְׂרָאֵל מָה אַתֶם מִתְיָרְאִין מִן בְּנֵי עֲנָק וְכִי קָשִׁים הֵם מֵאוֹתָן שֶׁהָיוּ בָּאִים כְּנֶגְדֵנוּ וְהָיָה הָאָרוֹן שׂוֹרְפָן, וְכֵן הוּא אוֹמֵר (דברים ט, ג): וְיָדַעְתָּ הַיּוֹם כִּי ה' אֱלֹהֶיךָ הוּא הָעֹבֵר לְפָנֶיךָ וגו', מִכָּאן אַתָּה דוֹרֵשׁ שֶׁהָיוּ שְׁנֵי נִיצוֹצִין מְקַדְּמִין לִפְנֵיהֶם, אָמַר לָהֶם (דברים ט, ג): הוּא יַשְׁמִידֵם וְהוּא יַכְנִיעֵם לְפָנֶיךָ, וְכֵיוָן שֶׁהָיוּ הַנִּיצוֹצִין יוֹצְאִין הָיְתָה הָאֵשׁ שָׁפָה בְּטוֹעֲנֵי הָאָרוֹן וְהָיוּ נִשְׂרָפִים וּמִתְמַעֲטִין. וּמִנַּיִן שֶׁהָיוּ שֵׁבֶט קְהָת מְמֻעָט, אֶלָּא אַתָּה מוֹצֵא שָׁלשׁ מִשְׁפָּחוֹת הָיוּ טוֹעֲנִין כָּל כְּלֵי הַמִּשְׁכָּן, גֵּרְשׁוֹן טוֹעֵן כָּל כְּלֵי הָאֲרִיגָה, יְרִיעוֹת, פָּרֹכֶת, הַמָּסָךְ וְהַקְּלָעִים. וּמִשְׁפַּחַת קְהָת הָיוּ טוֹעֲנִין הָאָרוֹן וְהַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת וּכְלֵי הַקֹּדֶשׁ. וּמְרָרִי טוֹעֵן הַקְּרָשִׁים וְהַבְּרִיחִים וְהָעַמּוּדִים וְהָאֲדָנִים. וְאַתְּ מוֹצֵא שֶׁהָיוּ נִמְנִים אַרְבַּע מִשְׁפָּחוֹת הַלָּלוּ מִבֶּן חֹדֶשׁ וּמִבֶּן שְׁלשִׁים שָׁנָה, וְכֵיוָן שֶׁהוּא מוֹנֶה אֶת הַגֵּרְשֻׁנִּי מִבֶּן חֹדֶשׁ הוּא מוֹנֶה אוֹתָם (במדבר ג, כב): שִׁבְעַת אֲלָפִים וַחֲמֵשׁ מֵאוֹת, וְחוֹזֵר וּמוֹנֶה אוֹתָן מִבֶּן שְׁלשִׁים שָׁנָה וּמוֹצֵא אוֹתָן (במדבר ד, מ): אַלְפַּיִם וְשֵׁשׁ מֵאוֹת וּשְׁלשִׁים, הֲרֵי שֶׁהָיוּ מֵאָה וּשְׁלשִׁים יוֹתֵר עַל שְׁלִישׁ. וְכֵן מְרָרִי מוֹנֶה אוֹתָם מִבֶּן חֹדֶשׁ וְעוֹלֶה מִנְיָנָן (במדבר ג, לד): שֵׁשֶׁת אֲלָפִים וּמָאתָיִם, וְכֵיון שֶׁהוּא מְיַחֲסָן מִבֶּן שְׁלשִׁים שָׁנָה הוּא מוֹצֵא אוֹתָן (במדבר ד, מד): שְׁלשֶׁת אֲלָפִים וּמָאתָיִם, הֲרֵי שֶׁהָיוּ מֵאָה יוֹתֵר עַל חֶצְיָן. אֲבָל מִשְׁפַּחַת קְהָת אַתְּ מוֹצֵא אוֹתָן מְרֻבִּין מִכָּל הַמִּשְׁפָּחוֹת, כִּי מִבֶּן חֹדֶשׁ הוּא מוֹנֶה אוֹתָן וּמוֹצֵא אוֹתָן (במדבר ג, כח): שְׁמוֹנַת אֲלָפִים וְשֵׁשׁ מֵאוֹת, וְכֵיוָן שֶׁהוּא בָּא מִבֶּן שְׁלשִׁים שָׁנָה, הוּא מוֹצְאָן (במדבר ד, לו): אַלְפַּיִם שְׁבַע מֵאוֹת וַחֲמִשִּׁים, הֲרֵי שֶׁהָיוּ אֲפִלּוּ פָּחוֹת מִשְׁלִישִׁיתָן מֵאָה וְשִׁבְעָה עָשָׂר, לָמָּה כֵן, אֶלָּא כְּשֵׁם שֶׁאָמַר רַבִּי אֶלְעָזָר בֶּן פְּדָת בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא מִתּוֹךְ שֶׁהָיְתָה הָאֵשׁ יוֹצֵאת וְשָׁפָה בְּטוֹעֲנֵי הָאָרוֹן הָיוּ מִתְמַעֲטִין. וְהָיוּ כָּל אֶחָד וְאֶחָד רָצִין, זֶה נוֹטֵל אֶת הַשֻּׁלְחָן וְזֶה נוֹטֵל אֶת הַמְּנוֹרָה וְזֶה נוֹטֵל אֶת הַמִּזְבְּחוֹת, וּבוֹרְחִים מִן הָאָרוֹן, מִפְּנֵי שֶׁהָיָה מַזִּיקָן, וְהָיָה הָאָרוֹן כְּאִלּוּ מִתְבַּזֶּה, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹעֵס עֲלֵיהֶם וְשׁוּב הָיוּ מִתְכַּלִּין, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה מָה אֲנִי הוֹרֵג בְּנֵי קְהָת, אִם יִטְעֲנוּ הֲרֵי מִתְמַעֲטִין וְאִם לֹא יִטְעֲנוּ הֲרֵי כַּעַס עֲלֵיהֶם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וּלְאַהֲרֹן עֲשׂוּ לָהֶם תַּקָּנָה לִבְנֵי קְהָת כְּדֵי שֶׁלֹא יִכָּרְתוּ מִן הָעוֹלָם, שֶׁלֹא יְהוּ מַנִּיחִין וּבוֹרְחִין, אַל תַּכְרִיתוּ אֶת שֵׁבֶט וגו', אֶלָּא יָבוֹא אַהֲרֹן וּבָנָיו (במדבר ד, יט): וְשָׂמוּ אוֹתָם אִישׁ אִישׁ עַל עֲבֹדָתוֹ וְאֶל מַשָֹּׂאוֹ, כְּדֵי שֶׁלֹא יוּכְלוּ לְהִתְחַלֵּף מֵעֲבוֹדָה לַעֲבוֹדָה וּמִמַּשָֹּׂא לְמַשָֹּׂא, הֲדָא הוּא דִכְתִיב (במדבר ד, יט): וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ וגו', רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר חַס וְשָׁלוֹם לֹא הָיוּ בְּנֵי קְהָת מַנִּיחִין אֶת הָאָרוֹן וְרָצִין לַשֻׁלְּחָן וּמְנוֹרָה, אֶלָּא אַף עַל פִּי שֶׁמִּתְמַעֲטִין הָיוּ נוֹתְנִין נַפְשָׁם עַל הָאָרוֹן, וְאִם כֵּן לָמָּה הָיָה מַזְהִיר עֲלֵיהֶם אַל תַּכְרִיתוּ אֶת שֵׁבֶט וגו', אֶלָּא מִפְּנֵי שֶׁהָיוּ יוֹדְעִין שֶׁכָּל מִי שֶׁטּוֹעֵן בָּאָרוֹן שְׂכָרוֹ מְרֻבָּה וְהָיוּ מַנִּיחִין אֶת הַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת וְכֻלָּן רָצִין לָאָרוֹן לִטֹּל שָׂכָר, וּמִתּוֹךְ כָּךְ הָיָה זֶה מֵרִיב וְאוֹמֵר אֲנִי טוֹעֵן כָּאן, וְזֶה מֵרִיב וְאוֹמֵר אֲנִי טוֹעֵן כָּאן, וּמִתּוֹךְ כָּךְ הָיוּ נוֹהֲגִין בְּקַלּוּת רֹאשׁ וְהָיְתָה הַשְּׁכִינָה פּוֹגַעַת בָּהֶם, אָמַר הָאֱלֹהִים לְמשֶׁה עֲשֵׂה לָהֶם תַּקָנָה כְּדֵי שֶׁלֹא יִתְכַּלּוּ מִן הָעוֹלָם, אַל תַּכְרִיתוּ וגו', אֶלָּא יְסַדְּרוּ אוֹתָם עַל עֲבוֹדָתָם וְעַל מַשָֹּׂאָם שֶׁלֹא יָרִיבוּ זֶה עִם זֶה, עָשָׂה לָהֶם משֶׁה תַּקָּנָה, אֶלָּא שֶׁהָיוּ מְרִיבִין זֶה כְּנֶגֶד זֶה, זֶה אוֹמֵר אֲנִי טוֹעֵן בָּאָרוֹן וְזֶה אוֹמֵר לָאו אֶלָּא אֲנִי טוֹעֵן, וְלֹא הָיָה יוֹדֵעַ אֶחָד מַהוּ קָבוּעַ לוֹ, מַהוּ מַשָֹּׂאוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְהָיוּ אַהֲרֹן וּבָנָיו נִכְנָסִין וְנוֹתְנִים לְכָל אֶחָד וְאֶחָד טְעוּנוֹ, שֶׁנֶּאֱמַר: אַהֲרֹן וּבָנָיו יָבֹאוּ וְשָׂמוּ אוֹתָם וגו'.

“Do not cut off the tribe of the Kehatite families from among the Levites” (Numbers 4:18).
“Do not cut off the tribe of the Kehatite families from among the Levites” (Numbers 4:18). That is what is written: “Behold, the eye of the Lord is on those who fear Him, on those who await His kindness, to deliver them from death, and to sustain them in famine” (Psalms 33:18–19). “Behold, the eye of the Lord is on those who fear Him,” this is the tribe of Levi, who sit and hope for the kindness of the Holy One blessed be He. Do all people not long for the kindness of the Holy One blessed be He? It is, rather, more so regarding the tribe of Levi, as they did not receive a portion in the Land. Rather, they sit and pray that the Land of Israel will produce its produce so they can take tithes, as they have nothing in the world other than the kindness of the Holy One blessed be He. That is, “on those who await His kindness.” “To deliver them from death,” from death itself, “and to sustain them in famine,” these are twenty-four gifts of the priesthood, which were given to the tribe of Levi: ten in the Temple, ten in the provinces, and four in Jerusalem. That is, “and to sustain them in famine.”
Rabbi Elazar ben Pedat said: From what death were they delivered? If it was from death of this world, there is no creature that does not die. What is “to deliver them from death”? It is from death by the Ark. How so? Rabbi Elazar ben Pedat said in the name of Rabbi Yosei ben Zimra: When Israel was traveling, two sparks of fire would emerge from the midst of the two staves of the Ark in order to smite their enemies. From where is it derived? It is as Moses said to Israel: ‘Why do you fear the giants; are they tougher than those who would come against us and the Ark would burn them?’¹See Deuteronomy 9:1–3 where Moses tell Israel not to fear the giants because of the devouring fire which passes before them. Likewise, it says: “You shall know today that the Lord your God is He who passes before you, [a devouring fire]” (Deuteronomy 9:3). From here, you expound that two sparks would precede them. He said to them: “He will destroy them, and He will subdue them before you” (Deuteronomy 9:3). Since the sparks would emerge, the fire would graze the bearers of the Ark and they would be burned and decrease in number.
From where is it derived that the tribe of Kehat diminished in number? You find that three families would bear all the Tabernacle vessels. [The family of] Gershon bore all the woven materials: sheets, curtain, the screen, and the hangings. The family of Kehat would bear the Ark, the table, the candelabrum, the altars, and the sacred vessels. [The family of] Merari would bear the beams, the bars, the pillars, and the bases. You find that these four²The fourth family was Moses, Aaron and his children, who camped by themselves to the east of the Tabernacle. They were included in the count of Kehat. families were counted from one month old and from thirty years old. When he counts the Gershonites, he counts them from one month old, and finds them “seven thousand five hundred” (Numbers 3:22). He then counted them from thirty years old and finds them “two thousand six hundred and thirty” (Numbers 4:40). They were one hundred and thirty more than one-third. Likewise, Merari, he counts them from one month old, and their total comes to “six thousand two hundred” (Numbers 3:34). When he attributes them from thirty years old, he finds them “three thousand two hundred” (Numbers 4:44). They were one hundred more than half of them. But the family of Kehat, you find them most numerous of all the families, as from one month old he counts them and finds them “eight thousand six hundred” (Numbers 3:28). When he came from thirty years old, he finds them “two thousand seven hundred and fifty” (Numbers 4:36). They were less than one-third, by one hundred and seventeen. Why was it so? It is, rather, as Rabbi Elazar ben Pedat said in the name of Rabbi Yosei ben Zimra: When Israel was traveling; two sparks of fire would emerge from the midst of the two staves and graze the bearers of the Ark and they would decrease in number. Each and every one of them was running; this one would take the table, this one would take the candelabrum, this one would take the altars, but they would flee from the Ark because it would harm them. It was as though the Ark was treated with contempt and the Holy One blessed be He would become angry with them, and again they would be eradicated. The Holy One blessed be He said to Moses: ‘How am I killing the sons of Kehat?I If they bear it, they decrease in number, if they do not bear it, there is anger directed at them.’ The Holy One blessed be He said to Moses and to Aaron: ‘Institute a remedy for the sons of Kehat so they will not be cut off from the world, so they will not abandon and flee. “Do not cut off the tribe …” Rather, let Aaron and his sons come: “Assign them, each man to his service and to his burden” (Numbers 4:19), so that they will be unable to switch from service to service and from burden to burden.’ That is what is written: “But do this for them, and they will live, [and will not die upon their approaching the Holy of Holies. Aaron and his sons shall come, and assign them, each man to his service and to his burden]” (Numbers 4:19).
Rabbi Shmuel bar Naḥman said: God forbid, the sons of Kehat would not abandon the Ark and run to the table and the candelabrum; rather, even though they would decrease in number, they would give their lives for the sake of the Ark. If so, why was He cautioning them: “Do not cut off the tribe…”? Rather, it was because they knew that anyone who bears the Ark, his reward is great; they would abandon the table, the candelabrum, and the altars, and they would all run to the Ark to receive a reward. As a result, this one would quarrel and say: ‘I will bear here,’ and that one would quarrel and say: ‘I will bear here,’ and as a result, they would act with levity and the Divine Presence would harm them. God said to Moses: ‘Institute a remedy for the sons of Kehat so they will not be eradicated from the world. “Do not cut off…” Rather, have them assigned to their service and to their burden so they will not quarrel with one another.’ Moses instituted a remedy, but they were quarreling with one another: This one would say: ‘I will bear the Ark,’ and that one would say: ‘I will bear it,’ and one would not know what was fixed for him, what was his burden. The Holy One blessed be He said, and consequently Aaron and his sons would enter and give each and every one his burden, as it is stated: “Aaron and his sons shall come, and assign them...”

דָּבָר אַחֵר, אַל תַּכְרִיתוּ וגו', הֲדָא הוּא דִּכְתִיב (משלי כב, כב): אַל תִּגְזָל דָּל כִּי דַל הוּא וגו', אָמְרוּ רַבּוֹתֵינוּ בַּמֶּה הַכָּתוּב מְדַבֵּר אִם הוּא דַל, מַהוּ גוֹזֵל לוֹ, אֶלָּא לֹא דִּבֵּר אֶלָּא בְּמַתְּנוֹת עֲנִיִּים שֶׁהוּא חַיָּב לִתֵּן לָהֶם מִן הַתּוֹרָה לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי, וְהִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא יִגְזֹל אָדָם מֵהֶם מַתָּנוֹת הָרְאוּיוֹת לִתֵּן לָהֶם, כִּי דַל הוּא, דַּי לוֹ עֲנִיּוּתוֹ, לֹא דַיּוֹ לֶעָשִׁיר שֶׁהוּא עוֹמֵד בְּרֶוַח וְעָנִי בְצַעַר, אֶלָּא אַף גּוֹזֵל מִמֶּנּוּ מַה שֶּׁנָּתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. (משלי כב, כב): וְאַל תְּדַכֵּא עָנִי בַשָּׁעַר וגו', כְּמָה דְתֵימָא (שמות כג, ו): לֹא תַטֶּה מִשְׁפַּט וגו', וְאוֹמֵר (שמות כב, כא): כָּל אַלְמָנָה וגו' (משלי כב, כג): כִּי ה' יָרִיב רִיבָם וְקָבַע אֶת קֹבְעֵיהֶם נָפֶשׁ. וְכֵן הוּא אוֹמֵר (שמות כב, כב כג): אִם עַנֵּה תְעַנֶּה אֹתוֹ וגו' וְחָרָה אַפִּי וְהָרַגְתִּי וגו'. דָּבָר אַחֵר, אַל תִּגְזָּל, מְדַבֵּר בְּשִׁבְטוֹ שֶׁל לֵוִי, לָמָּה קוֹרֵא אוֹתָן דַּלִּים שֶׁהָיוּ דַּלִּים בַּמִּנְיָן מִכָּל הַשְּׁבָטִים, אֵין לְךָ בְּכָל הַשְּׁבָטִים פָּחוּת בַּמִּנְיָן כִּמְנַשֶּׁה, שֶׁלֹא עָלָה מִנְיָנָם אֶלָּא (במדבר א, לה): שְׁלשִׁים וּשְׁנַיִם אֶלֶף וּמָאתָיִם, וְהֵם הָיוּ מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן שִׁשִּׁים חוּץ מֵאוֹתָן שֶׁהָיוּ מִבֶּן חֹדֶשׁ וְעַד עֶשְׂרִים, וְחוּץ מִן אוֹתָן שֶׁהָיוּ מִן שִׁשִּׁים שָׁנָה וָמַעְלָה, אֲבָל כָּל שֵׁבֶט לֵוִי לֹא הָיוּ מִבֶּן חֹדֶשׁ וָמַעְלָה אֶלָּא (במדבר ג, כב לד): עֶשְׂרִים וּשְׁנַיִם אֶלֶף וּשְׁלשׁ מֵאוֹת וְאַהֲרֹן וּבָנָיו, לָמָּה שֶׁהָיוּ סְמוּכִים לַקֹּדֶשׁ וְכָל מִי שֶׁאֵינוֹ נִזְהָר כָּרָאוּי מִדַּת הַדִּין פּוֹגַעַת בָּהֶן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הֵם שׁוֹמְרִים מִשְׁמֶרֶת הַקֹּדֶשׁ כְּדֵי שֶׁלֹא תִּזֹּקוּ וְהֵם מִתְדַּלְדְּלִים בִּשְׁבִילְכֶם, אַל תִּגְזְלוּ מֵהֶם הַמַּתָּנוֹת שֶׁנָּתַתִּי לָהֶם, כִּי דַל הוּא, וְעוֹד שֶׁהֵם דַּלִּים מִנַּחֲלָה שֶׁלֹא נָטְלוּ עִמָּכֶם חֵלֶק בָּאָרֶץ, שֶׁנֶּאֱמַר (יהושע יג, לג): וּלְשֵׁבֶט הַלֵּוִי לֹא נָתַן משֶׁה נַחֲלָה, (במדבר יח, כא כג): וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה וגו' וְלֹא יִקְרְבוּ עוֹד וגו' וְעָבַד הַלֵּוִי הוּא אֶת עֲבֹדַת אֹהֶל מוֹעֵד וגו'. וְאַל תְּדַכֵּא עָנִי בַשָּׁעַר, כְּמָה דְתֵימָא (דברים כו, יב): כִּי תְכַלֶּה לַעְשֵׂר אֶת כָּל מַעְשַׂר תְּבוּאָתְךָ וגו', שֶׁאִם עָשִׂיתָ כֵּן כִּי ה' יָרִיב רִיבָם וגו' אַל תִּגְזָל דָּל, מְדַבֵּר בִּבְנֵי קְהָת, לָמָּה קוֹרֵא אוֹתָן דָּל, שֶׁהָיוּ מִשֵּׁבֶט לֵוִי שֶׁלֹא נָטְלוּ חֵלֶק בָּאָרֶץ.

Another matter, “do not cut off,” that is what is written: “Do not rob the impoverished as he is impoverished…” (Proverbs 22:22). Our Rabbis say: Regarding what is the verse speaking? If he is impoverished, what does he steal from him? Rather, it spoke only of gifts to the poor that he is obligated to give them by Torah law; gleanings, forgotten sheaves, produce in the corner of the field, and the tithe of the poor. The Holy One blessed be He cautioned that no person should rob them of the gifts that are fit to give them. “As he is impoverished,” his poverty is sufficient for him. Is it not enough for the wealthy person that he exists in comfort and the poor person in suffering, but he even robs from him what the Holy One blessed be He gave him?
“And do not oppress the poor at the gate” (Proverbs 22:22). Just as it says: “You shall not distort the judgment [of your poor in his dispute]” (Exodus 23:6), and it says: “[You shall not afflict] any widow [or orphan]” (Exodus 22:21), “for the Lord will fight their battle and will deprive of life those who deprive them” (Proverbs 22:23), likewise, it says: “If you afflict him, [then when he cries out to Me, I will hear his cry]. My wrath will be enflamed, and I will kill [you with the sword]” (Exodus 22:22–23).
Another matter, “do not rob,” it is speaking of the tribe of Levi. Why does it call them impoverished? It is because they were more impoverished in number than all the tribes. You have none of the tribes that was as few in number as Manasseh, as their number totaled only “thirty-two thousand two hundred” (Numbers 1:35), and those counted were from twenty years old until sixty years old, excluding those who were from one month old until twenty, and excluding those from sixty years and above. However, the entire tribe of Levi was from one month and above only twenty-two thousand three hundred, plus Aaron and his sons. Why? It is because they were adjacent to the sacred; anyone who was not appropriately careful, the attribute of justice would harm them. The Holy One blessed be He said to Israel: ‘They keep the commission of the sacred so that you will not be harmed, and their numbers dwindle for you. Do not rob from them the gifts that I gave them, because he is impoverished.’
Moreover, they are impoverished from an inheritance, as they did not take a portion in the Land with you, as it is stated: “But to the tribe of Levi, Moses did not give an inheritance” (Joshua 13:33). “To the children of Levi, behold, I have given all tithes in Israel as an inheritance…[The children of Israel] shall no longer approach the Tent of Meeting]… The Levite himself shall perform the service of the Tent of Meeting” (Numbers 18:21–23).
“And do not oppress the poor at the gate,” just as it says: “When you shall conclude to tithe all the tithes of your produce…[and you shall give to the Levite…]” (Deuteronomy 26:12). If you do so³Oppress the poor and not give them their tithes,, “for the Lord will fight their battle” (Proverbs 22:23).
“Do not rob the impoverished.” It is speaking of the sons of Kehat. Why does it call them impoverished? It is because they were from the tribe of Levi, which did not take a portion in the Land.

דָּבָר אַחֵר, אַל תַּכְרִיתוּ וגו', הֲדָא הוּא דִכְתִיב (מלכים ב יד, כז): וְלֹא דִבֶּר ה' לִמְחוֹת אֶת שֵׁם יִשְׂרָאֵל מִתַּחַת הַשָּׁמָיִם, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ שֶׁיָּמוּת אֶחָד מֵהֶם, רְאֵה מַה כְּתִיב (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר וגו', וּמַה עַל בֶּן נֵכָר אָמַרְתִּי שֶׁלֹא לְפָסְלוֹ עַל אַחַת כַּמָּה וְכַמָּה יִשְׂרָאֵל שֶׁהֵם בָּנַי, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו'. וְכֵן הַגִּבְעוֹנִים שֶׁהָיוּ גֵּרִים גְּרוּרִים וְלֹא הָיוּ גֵּרֵי אֱמֶת אֶלָּא מִן הַיִּרְאָה נִתְגַּיְּרוּ קִבַּלְתִּי אוֹתָם, וְעַל שֶׁבִּקֵּשׁ שָׁאוּל לְהִזְדַּקֵּק לָהֶם וְהָרַג הַכֹּהֲנִים שֶׁהָיוּ מַסְפִּיקִין מְזוֹנוֹתָן, הֲרַגְתִּיו. וְלֹא עוֹד אֶלָּא שֶׁהֵבֵאתִי שָׁלשׁ שָׁנִים רָעָב בִּשְׁבִילָם, שֶׁנֶּאֱמַר (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָוִד וגו', וּמַה אִם לַגִּבְעוֹנִים שֶׁבָּאוּ אֶצְלְכֶם לֹא פָסַלְתִּי, לְבָנַי אֲנִי פּוֹסֵל, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו', וְעַל אַחַת כַּמָּה וְכַמָּה לַלְוִיִּם שֶׁהֵם מְשָׁרְתִים לְפָנַי, הֱוֵי: אַל תַּכְרִיתוּ. אַל תַּכְרִיתוּ, הֲדָא הוּא דִכְתִיב (נחום א, ז): טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה, אֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדָה עָלָיו מְדִינָה, הוּא עוֹשֶׂה בָהּ אַנְדְּרוֹלוֹמוּסְיָא וְהוֹרֵג הַטּוֹבִים עִם הָרָעִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, בְּשָׁעָה שֶׁהַדּוֹר מַכְעִיס לְפָנָיו הוּא מְמַלֵּט הַצַּדִּיקִים וּמְאַבֵּד לָרְשָׁעִים, חָטָא דּוֹר אֱנוֹשׁ אִבֵּד אוֹתָם, הִצִּיל לַחֲנוֹךְ (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ, לָמָּה (נחום א, ז): בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. דּוֹר הַמַּבּוּל הִכְעִיסוּ וְאִבְּדָן וְהִצִּיל לְנֹחַ (בראשית ו, ח): וְנֹחַ מָצָא חֵן בְּעֵינֵי ה', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. סְדוֹמִיִּים הִכְעִיסוּ וְאִבְּדָם וְהִצִּיל לוֹט, שֶׁנֶּאֱמַר (בראשית יט, כט): וַיְהִי בְּשַׁחֵת ה' אֶת עָרֵי הַכִּכָּר וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. הֵבִיא חשֶׁךְ עַל הַמִּצְרִיִּים (שמות י, כג): וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר, הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם בָּאוּ לַמִּדְבָּר עָשׂוּ אוֹתוֹ מַעֲשֶׂה חוּץ מִשִּׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כו): מִי לַה' אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, מִיָּד עָמַד משֶׁה וְהָרַג לַחוֹטְאִים עַל יְדֵי שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כח): וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר משֶׁה, וְנָגַף הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֵׂי מַעֲשֵׂה הָעֵגֶל וְלֹא נָגַף שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, לה): וַיִּגֹּף ה' וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁבֶט לֵוִי חָסוּ בִּי וְקִדְשׁוּ שְׁמִי בָּעֵגֶל, הַדִין הוּא שֶׁאֵדַע אוֹתָם לְטוֹב וְאַצִּילֵם מִצָּרָה, לְפִיכָךְ הִזְהִיר לְמשֶׁה וּלְאַהֲרֹן עַל בְּנֵי קְהָת שֶׁהָיוּ לְוִיִּם שֶׁלֹא יִתְכַּלּוּ בְּמַעֲשֵׂה הָאָרוֹן, הֲדָא הוּא דִכְתִיב: אַל תַּכְרִיתוּ וגו'.

Another matter, “do not cut off,” that is what is written: “But the Lord had not spoken to erase the name of Israel from beneath the heavens” (II Kings 14:27). The Holy One blessed be He does not seek that any one of them should die. See what is written: “The foreigner who accompanies the Lord shall not say: [The Lord will separate me from His people]” (Isaiah 56:3). If regarding a foreigner, I said not to disqualify him, all the more so Israel, who are My children. That is, “but the Lord had not spoken to erase…”
Likewise, the Givonites, who were unsought proselytes, and were not sincere proselytes, but rather they converted due to fear, and I accepted them. And because Saul sought to confront them and killed the priests who would provide their sustenance, I killed him. Moreover, I brought three years of famine on their account, as it is stated: “There was a famine in the days of David [for three years…the Lord said: For Saul, and for the bloody house, in that he put the Givonites to death]” (II Samuel 21:1). If the Givonites, who came to you, I did not disqualify, will I disqualify My children? That is, “But the Lord had not spoken to erase…” This is true all the more so regarding the Levites, who are servants before Me. That is, “Do not cut off.”
“Do not cut off,” that is what is written: “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). The attributes of the Holy One blessed be He are not like the attributes of flesh and blood. A flesh and blood king against whom the province rebelled, he initiates chaos and kills the good with the bad. The Holy One blessed be He is not so. When the generation angers Him, he spares the righteous and eradicates the wicked. The generation of Enosh sinned; He eradicated them, but spared Ḥanokh: “Ḥanokh walked [with God and he is not, as God took him]” (Genesis 5:24). Why? “[He is a stronghold] on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). The generation of the Flood angered Him and He eradicated them, but He spared Noah: “Noah found favor in the eyes of the Lord” (Genesis 6:8). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” The people of Sodom angered Him and He eradicated them, but He spared Lot, as it is stated: “It was when God destroyed the cities of the plain…[He sent Lot from the midst of the upheaval]” (Genesis 19:29). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” He brought darkness upon the Egyptians, “But all the children of Israel had light in their dwellings” (Exodus 10:23). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” Israel departed from Egypt, came to the wilderness, and performed that act,⁴The making of the Golden Calf. except for the tribe of Levi, as it is stated: “Whoever is for the Lord, to me, and all the sons of Levi gathered to him” (Exodus 32:26). Immediately, Moses stood and killed the sinners by means of the tribe of Levi, as it is stated: “The sons of Levi acted in accordance with the word of Moses, [and some three thousand men fell from the people on that day]” (Exodus 32:28). And the Lord afflicted those who performed the act of the calf, but He did not afflict the tribe of Levi, as it is stated: “The Lord afflicted [the people, because they made the calf that Aaron had made]” (Exodus 32:35). That is, “[He is a stronghold] on the day of trouble and knows those who take refuge in Him.” The Holy One blessed be He said: ‘The tribe of Levi took shelter in Me and sanctified Me with the calf, by right, I should acknowledge them for good and rescue them from trouble.’ That is why He cautioned Moses and Aaron regarding the sons of Kehat, who were Levites, so they would not be eradicated on account of the Ark. That is what is written: “Do not cut off…”

דָּבָר אַחֵר, אַל תַּכְרִיתוּ וגו'. מַה כְּתִיב לְמַעְלָה (במדבר ד, יז): וַיְדַבֵּר ה' אֶל משֶׁה וְאֶל אַהֲרֹן, אָמַר רַבִּי לֵוִי מָה עִסְקוֹ שֶׁל אַהֲרֹן נִזְכָּר כָּאן, אֶלָּא שֶׁהוּא נוֹתֵן רֶמֶז לִבְנֵי קְהָת וְאוֹמֵר לָהֶם תְּנוּ דַּעְתְּכֶם שֶׁלֹא לִנְהֹג בְּקַלּוּת רֹאשׁ וּלְהִכָּנֵס אֵצֶל הָאָרוֹן, אִם נְהַגְתֶּם בּוֹ בְּקַלּוּת רֹאשׁ, לִמְּדוּ מִבְּנֵי אַהֲרֹן. אָמַר, בְּנֵי אַהֲרֹן, בִּשְׁבִיל שֶׁנִּכְנְסוּ שֶׁלֹא בִּרְשׁוּת מַה כָּתוּב בָּהֶן (ויקרא י, ב): וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וַתֹּאכַל אוֹתָם, אַף אַתֶּם תְּנוּ דַּעְתְּכֶם שֶׁלֹא יַגִּיעַ לָכֶם כְּשֵׁם שֶׁהִגִּיעַ לִבְנֵי אַהֲרֹן. לְפִיכָךְ הוּא כָּתַב: וַיְדַבֵּר ה' אֶל משֶׁה וְאֶל אַהֲרֹן, וְרַבּוֹתֵינוּ אָמְרוּ לָמָּה כְּתִיב כָּאן אַהֲרֹן, לְפִי שֶׁבְּשָׁעָה שֶׁנִּצְטַוּוּ בְּנֵי קְהָת עַל מַשָֹּׂא הָאָרוֹן נִתְיָרְאוּ, הִתְחִילוּ צוֹוְחִין עַל משֶׁה וְאוֹמְרִים הֲרֵי אָנוּ מֵתִים כְּשֵׁם שֶׁמֵּתוּ בְּנֵי אַהֲרֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה כְּשֵׁם שֶׁעָשִׂיתִי תַּקָּנָה לְאַהֲרֹן, שֶׁנֶּאֱמַר (ויקרא טז, ג): בְּזֹאת יָבֹא אַהֲרֹן וגו', כָּךְ לְמִשְׁפְּחוֹת הַקְּהָתִי אֶעֱשֶׂה לָהֶם תַּקָּנָה שֶׁלֹא יָמוּתוּ, הֲדָא הוּא דִכְתִיב: אַל תַּכְרִיתוּ וגו' וְזֹאת עֲשׂוּ לָהֶם. וְאַל תִּתְמַהּ עַל זוֹ שֶׁעָשָׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא תַּקָּנָה שֶׁלֹא יָמוּתוּ, שֶׁאַף בָּרְשָׁעִים מָצִינוּ שֶׁעָשָׂה לָהֶם תַּקָּנָה שֶׁלֹא יָמוּתוּ, בְּשָׁעָה שֶׁפֵּרַשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה שְׁלשִׁים וָשֵׁשׁ כְּרִיתוֹת שֶׁבַּתּוֹרָה אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָמִים אִם יֶחֱטָא אָדָם בָּהֶן כָּךְ הוּא נִטְרָד, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יִלְקוּ אַרְבָּעִים וְיֵצְאוּ יְדֵי כְּרִיתָתָן, וְזוֹ שֶׁשָּׁנִינוּ (גמרא מכות כג-א): כָּל חַיָּבֵי כְּרִיתוֹת שֶׁלָּקוּ נִפְטָרִין מִידֵי כְּרִיתָתָן, שֶׁנֶּאֱמַר (דברים כה, ג): וְנִקְלָה אָחִיךָ לְעֵינֶיךָ, כֵּיוָן שֶׁלָּקָה הֲרֵי הוּא אָחִיךָ, דִּבְרֵי רַבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל. וּמָה הָעוֹבֵר עֲבֵרָה אַחַת נַפְשׁוֹ נִטֶּלֶת עָלֶיהָ, הָעוֹשֶׂה מִצְוָה אַחַת עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּנָּתֵן לוֹ נַפְשׁוֹ. וְלָמָּה חִיְּבַתּוּ תּוֹרָה לִתֵּן לוֹ מַלְקוֹת אַרְבָּעִים, לְפִי שֶׁעָבַר עַל הַתּוֹרָה שֶׁנִּתְּנָה לְאַרְבָּעִים יוֹם, וְגָרַם מִיתָה לְעַצְמוֹ שֶׁנּוֹצָר בְּאַרְבָּעִים יוֹם, יִלְקֶה אַרְבָּעִים וְיֵצֵא יְדֵי עָנְשׁוֹ. כְּשֵׁם שֶׁנַּעֲשָׂה לְאָדָם הָרִאשׁוֹן שֶׁחָטָא וְנִתְחַיֵּב מִיתָה וְנִלְקָה אַרְבָּעִים, שֶׁנִּתְקַלֵּל הָעוֹלָם בְּחֶטְאוֹ אַרְבָּעִים קְלָלוֹת, עֶשֶׂר לְאָדָם, וְעֶשֶׂר לְחַוָּה, וְעֶשֶׂר לַנָּחָשׁ וְעֶשֶׂר עַל הָאָרֶץ, וְהֶאֱרִיךְ לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הַיּוֹם, שֶׁנֶּאֱמַר (בראשית ב, יז): כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת, וְהוּא חָיָה תְּשַׁע מֵאוֹת וּשְׁלשִׁים שָׁנָה וְלֹא גָּמַר יוֹמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם לָרְשָׁעִים עָשָׂה תַּקָּנָה קַל וָחוֹמֶר לַצַּדִּיקִים, הֱוֵי: אַל תַּכְרִיתוּ וגו'.

Another matter, “do not cut off,” what is written before it? “The Lord spoke to Moses and Aaron” (Numbers 4:17). Rabbi Levi said: What matter does Aaron have, that he is mentioned here? It is, rather, that He is providing an allusion to the sons of Kehat and saying to them: ‘Focus your attention to ensure that you will not conduct yourselves with levity and enter before the Ark. If you conducted yourselves with levity in its regard, learn from the sons of Aaron.’ He said: The sons of Aaron, because they entered without permission, what is written in their regard? “Fire emerged from before the Lord, and consumed them” (Leviticus 10:2). You, too, focus your attention, so what befell the sons of Aaron will not befall you. That is why He wrote: “The Lord spoke to Moses and Aaron.”
Our Rabbis say: Why is Aaron written here? It is because when the sons of Kehat were commanded regarding the bearing of the Ark, they became afraid. They began shouting at Moses and saying: ‘We are going to die just as the sons of Aaron died.’ The Holy One blessed be He said to Moses: ‘Just as you instituted a remedy for Aaron [when he enters the Holy of Holies], as it is stated: “With this Aaron shall come into the Holy of Holies” (Leviticus 16:3), so, institute a remedy for the Kehatite families so they will not die.’ That is what is written: “Do not cut off…”
“But do this for them, [and they will live, and will not die]” (Numbers 4:19). Do not wonder about this that the Holy One blessed be He instituted a remedy for them so they would not die, as even for the wicked we have found that He instituted a remedy for them so they would not die. When the Holy One blessed be He detailed for Moses the thirty-six instances of karet in the Torah, Moses said before the Holy One blessed be He: ‘Master of the universe, if a person sins in these, will he be eliminated in that way?’ The Holy One blessed be He said to him: ‘Let them be flogged forty lashes and thereby satisfy the obligation of their karet.’ That is what we learned: All those liable to receive karet who were flogged are exempted from their karet, as it is stated: “And your brother shall be debased before your eyes” (Deuteronomy 25:3). Once he is flogged he is as your brother. This is the statement of Rabbi Ḥananya ben Gamliel.⁵Makkot 23a. If one violates one transgression, his soul is taken for it, one who performs one mitzva, all the more so that his soul will be given to him. Why did the Torah require to flog him with forty lashes? It is because he violated the Torah that was given in forty days, and he caused death to himself, who was formed in forty days.⁶The fetus, for certains purposes, is not viewed as a child before forty days of development. (Yevamot 69:2) Let him be flogged forty lashes and thereby satisfy the obligation of his karet. Just as it was done to Adam the first man, who sinned and incurred liability to die, and was stricken with forty blows, as the world was cursed forty curses due to his sin: Ten for Adam, ten for Eve, ten for the serpent, and ten for the earth. The Holy One blessed be He extended the day for him, as it is stated: “As on the day that you eat of it you will die” (Genesis 2:17), but he lived nine hundred and thirty years. He did not complete the day of the Holy One blessed be He.⁷Based on the verse: “As one thousand years in Your eyes are like yesterday gone by” (Psalms 90:4). If for the wicked He instituted a remedy, all the more so for the righteous. That is, “do not cut off…”

רַבִּי אַבָּא בַּר אַיְּבוּ אָמַר דַּי הוּא שֶׁאֵינוֹ מַזְכִּיר כָּאן אֶלָא עַל הַמִּשְׁפָּחָה בִּלְבָד, לָמָּה הוּא מַזְכִּיר לְכָל הַשֵּׁבֶט, שֶׁהֲרֵי הוּא אוֹמֵר (במדבר ד, יח): אֶת שֵׁבֶט מִשְׁפְּחֹת הַקְּהָתִי, אֶלָּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית, וּמַקְדִּים דְּבָרִים שֶׁלֹא נַעֲשׂוּ, צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁקֹּרַח עוֹמֵד מִמִּשְׁפְּחוֹת קְהָת וְחוֹלֵק עַל משֶׁה, שֶׁנֶּאֱמַר (במדבר טז, א): וַיִּקַּח קֹרַח בֶּן יִצְהָר בֶּן קְהָת וגו', וּמשֶׁה עָתִיד לְבַקֵּשׁ לִפְנֵי הָה' שֶׁתִּבְלַע הָאָרֶץ אוֹתָן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא תֵּן דַּעְתְּךָ (במדבר יז, ה): זִכָּרוֹן לִבְנֵי יִשְׂרָאֵל לְמַעַן אֲשֶׁר לֹא יִקְרַב אִישׁ זָר וגו', חָסֵר קְרָיָה כְּלוּם, מַהוּ לוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לוֹ אֲנִי שׁוֹמֵעַ אֲבָל לְכָל הַשֵּׁבֶט אֵינִי שׁוֹמֵעַ לָךְ, לְכָךְ נֶאֱמַר: אַל תַּכְרִיתוּ וגו'.

Rabbi Abba bar Aivu said: It would have been sufficient had it mentioned here only the family alone. Why does it mention the entire tribe, as it says: “The tribe of the Kehatite families [from among the Levites]”? (Numbers 4:18). It is, rather, that the Holy One blessed be He “foretells the outcome from the outset” (Isaiah 46:10), and precedes events that had not yet been done.⁸Takes into account, in advance, actions that will only take place in the future. The Holy One blessed be He foresaw that Koraḥ would stand from the families of Kehat and dispute with Moses, as it is stated: “Koraḥ, son of Yitzhar, son of Kehat, [son of Levi]…took” (Numbers 16:1), and that Moses was destined to request before the Lord that the earth swallow them. The Holy One blessed be He said to him: ‘Direct your attention, "a remembrance to the children of Israel, so that a non-priestly man will not draw near…[to burn incense before the Lord and he will not be like Koraḥ and like his congregation as the Lord spoke to him at the hand of Moses]”’ (Numbers 17:5).Was the verse lacking anything? What is “to him”?⁹It would have been sufficient had the verse said: “As the Lord spoke at the hand of Moses.” “To him” seems superfluous. The Holy One blessed be He said to Moses: ‘Regarding him, I will listen to you, but regarding the entire tribe, I will not listen to you.’ That is why it is stated: “Do not cut off…”

הַקְּהָתִי, הֲדָא הוּא דִכְתִיב (ישעיה מח, ט): לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי וּתְהִלָּתִי אֶחֱטָם לָךְ לְבִלְתִּי הַכְרִיתֶךָ, מְדַבֵּר בְּיִשְׂרָאֵל. לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי, אֵלּוּ יִשְׂרָאֵל שֶׁיִּחֵד הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ עֲלֵיהֶם (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ וְשִׁתֵּף שְׁמוֹ בִּשְׁמָם, יִשְׂרָאֵל, וּלְכָךְ הֶאֱרִיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אַפּוֹ עִם יִשְׂרָאֵל שֶׁלֹא טְרָדָם וְגָבָה מֵהֶם קִמְעָה קִמְעָה בַּגָּלוּת כְּדֵי לְנַקּוֹתָם, וְלֹא בִּקֵּשׁ לִמְחוֹתָם שֶׁלֹא יִתְחַלֵּל שְׁמוֹ בָּהֶם. שֶׁכֵּן מָצִינוּ כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם מָרְדוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְכַלּוֹתָם שָׁם, וְהֶאֱרִיךְ אַפּוֹ עִמָּהֶם לְמַעַן שְׁמוֹ וְלֹא עָשָׂה כְּמָה דְתֵימָא (יחזקאל כ, ח ט): וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם לְכַלּוֹת אַפִּי בָּהֶם בְּתוֹךְ אֶרֶץ מִצְרָיִם, וָאַעַשׂ לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם וגו'. וְכֵן כְּשֶׁיָּצְאוּ יִשְׂרָאֵל בַּמִּדְבָּר מָרְדוּ בּוֹ וּבִקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְכַלּוֹתָם וְהֶאֱרִיךְ אַפּוֹ עִמָּהֶם לְמַעַן שְׁמוֹ, שֶׁנֶּאֱמַר (יחזקאל כ, יג): וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם וגו'. וְכֵן בְּנֵי דוֹר הַמִּדְבָּר מָרְדוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וּבִקֵּשׁ לְכַלּוֹתָם וְהֶאֱרִיךְ אַפּוֹ עִמָּהֶם לְמַעַן שְׁמוֹ, וְנִשְׁבַּע שֶׁיִּפָּרַע עִמָּהֶם בְּשִׁעְבּוּד מַלְכֻיּוֹת, אֲבָל לֹא עָשָׂה כָּלָה, שֶׁנֶּאֱמַר (יחזקאל כ, כא כג): וָאֹמַר לִשְׁפֹּךְ חֲמָתִי וגו' וַהֲשִׁיבֹתִי אֶת יָדִי וגו' (יחזקאל כ, כג): גַם אֲנִי נָשָׂאתִי אֶת יָדִי וגו'. וּתְהִלָּתִי אֶחֱטָם לָךְ, כְּדֵי שֶׁלֹא יִתְחַלֵּל שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בָּהֶם יָבִיא לָהֶם קֵץ הַגְּאֻלָּה הֶחָתוּם, שֶׁנֶּאֱמַר (יחזקאל לו, כג כד): וְקִדַּשְׁתִּי אֶת שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם וגו' וְלָקַחְתִּי אֶתְכֶם מִן הַגּוֹיִם וגו'. דָּבָר אַחֵר, וּתְהִלָּתִי אֶחֱטָם לָךְ, לְפִי שֶׁיִּשְׂרָאֵל נִבְרְאוּ לוֹמַר תְּהִלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמָה דְתֵימָא (ישעיה מג, כא): עַם זוּ יָצַרְתִּי וגו', לְכָךְ כְּדֵי שֶׁיִּתְהַלֵּל שְׁמוֹ בָּהֶם, הַקָּדוֹשׁ בָּרוּךְ הוּא חוֹתְמָהּ לְטוֹבָה, כְּמָה דְתֵימָא (שיר השירים ח, ו): שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ וְהִיא גָרְמָה לָהֶם שֶׁלֹא נִכְרְתוּ בַּגָּלוּת, הֱוֵי: לְבִלְתִּי הַכְרִיתֶךָ. דָּבָר אַחֵר, לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי, מְדַבֵּר בַּקְּהָתִים, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן וְנִדְבַּק לְלִסְטִים וְנִתְפְּשׂוּ וְנִתְפַּשׂ בְּנוֹ עִמָּהֶם, אָמַר הַמֶּלֶךְ מָה אֶעֱשֶׂה, אֶהֱרֹג אֶת הַלִּסְטִים אִי אֶפְשָׁר שֶׁהֲרֵי בְּנִי עִמָּהֶם, בִּשְׁבִיל בְּנִי הֲרֵינִי מְפַנֶּה אוֹתָם עַכְשָׁו. וְכָךְ הָיוּ הַלְוִיִּם נוֹשְׂאִים הַמִּשְׁכָּן וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בְּקֹרַח וּבַעֲדָתוֹ שֶׁעֲתִידִין לַחְלֹק עַל משֶׁה וְעַל אַהֲרֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אֶעֱשֶׂה לְאֵלּוּ, לַהֲרֹג אוֹתָם עַכְשָׁו אִי אֶפְשָׁר, שֶׁהֲרֵי מְעֹרָבִים הֵם עִם הָאֲחֵרִים צַדִּיקִים, וּכְדֵי שֶׁלֹא יִפְגַּע בְּכֻלָּם מִדַּת הַדִּין לָקַח הַקָּדוֹשׁ בָּרוּךְ הוּא חֲצִי שְׁמוֹ וְנָתַן עָלָיו יָהּ, שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא עָלָיו הַקְּהָתִי, ה"א מִתְּחִלָּה וְיוּ"ד בַּסּוֹף הֲרֵי יָהּ, כְּדֵי לַעֲשׂוֹת עֲלֵיהֶם מִשְׁמֶרֶת עַד יָבוֹא יוֹמָם, הֱוֵי: לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי וגו', לְכָךְ כְּתִיב הַקְּהָתִי כָּאן.

“The Kehatite,” that is what is written: “For My name's sake, I will defer My wrath and for My praise, I will exercise forbearance with you, so as not to eradicate you” (Isaiah 48:9). It is speaking of Israel. “For My name's sake, I will defer My wrath,” this is Israel, upon whom the Holy One blessed be He designated His name: “I am the Lord your God” (Exodus 20:2). And He joined His name¹⁰El. with their name, Israel. That is why He deferred His wrath against Israel, that He did not eliminate them, but rather, He collected from them¹¹He punished them. little by little in exile in order to absolve them. He did not seek to eradicate them, so his name would not be desecrated because of them. As we find when Israel was in Egypt, they rebelled against the Holy One blessed be He and the Holy One blessed be He wished to eliminate them, but He deferred His wrath with them for His name’s sake and did not do so, just as it says: “I said to pour My fury upon them, to spend My wrath upon them within the land of Egypt. But I acted for My name’s sake, so that it would not be profaned before the eyes of the nations” (Ezekiel 20:8–9). Likewise, when Israel departed, in the wilderness they rebelled against Him, and the Holy One blessed be He sought to eradicate them but He deferred His wrath with them for His name’s sake, as it is stated: “I said to pour My fury upon them [in the wilderness to eradicate them. But I acted for My name’s sake, so that it would not be profaned before the eyes of the nations…]” (Ezekiel 20:13–14). Likewise, the generation of the wilderness rebelled against the Holy One blessed be He and He sought to eradicate them, but He deferred His wrath with them for His name’s sake, and He took an oath that He would exact retribution against them with the servitude of the kingdoms, but he did not effect eradication, as it is stated: “I said I would pour My fury [upon them…in the wilderness]. But I restrained My hand, [and I acted for the sake of My name, that it not be profaned]” (Ezekiel 20:21–22). “I also raised My hand [to them in the wilderness, to disperse them among the nations and to scatter them through the lands]” (Ezekiel 20:23). “For My praise, I will exercise forbearance with you” (Isaiah 48:9), so that the name of the Holy One blessed be He will not be profaned through them; He will bring them the sealed redemption, as it is stated: “I will sanctify My great name that was profaned among the nations… I will take you from the nations…[and I will bring you to your land]” (Ezekiel 36:23–24).
Another matter, “I will exercise forbearance [oḥotam] with you” (Isaiah 48:9), because Israel was created to recite the praise of the Holy One blessed be He, just as it says: “This people, I formed for Myself; [they will recite My praise]” (Isaiah 43:21). For that purpose, so that His name would be praised in their midst, the Holy One blessed be He seals it [ḥotma] for good. Just as it says: “Place me as a seal [hotam] upon your heart, as a seal upon your arm” (Song of Songs 8:6). That caused them not to be eliminated in exile. That is, “so as not to eradicate you.”
Another matter, “for My name's sake, I will defer My wrath” (Isaiah 48:9), it is speaking of the Kehatites [hakehati]. To what is the matter comparable? It is to a king who had a son who joined robbers. They were apprehended and his son was apprehended with them. The king said: ‘What shall I do? Shall I execute the robbers? That is impossible, as my son is with them. For the sake of my son, I will free them now.’ So, the Levites were the bearers of the Tabernacle. The Holy One blessed be He was looking at Koraḥ and his congregation, who were destined to dispute with Moses and Aaron. The Holy One blessed be He said: ‘What shall I do to these? To kill them now is impossible, as they are intermingled with the other righteous ones.’ So as not to harm all of them with the attribute of justice, the Holy One blessed be He took half His name, and added ya [yod heh] to it [the word kehat], the Holy One blessed be He rendered it hakehati, heh at the beginning and yod at the end, that is ya, in order to provide them with protection until their day would come. That is, “for My name's sake, I will defer My wrath…” That is why hakehati is written here.

וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ וְלֹא יָמֻתוּ וגו' (במדבר ד, יט), וְזֹאת עֲשׂוּ לָהֶם, כְּשֵׁם שֶׁכָּתַב בְּאַהֲרֹן זֹאת (ויקרא טז, ג): בְּזֹאת יָבֹא אַהֲרֹן וגו', אַף כָּאן כְּתִיב זֹאת, כְּמוֹ שֶׁעָשָׂה תַּקָּנָה לְאַהֲרֹן כֵּן עָשָׂה לָהֶם, וְחָיוּ וְלֹא יָמֻתוּ וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשׂוּ לָהֶם תַּקָּנָה לִבְנֵי קְהָת שֶׁיִּחְיוּ וְלֹא יָמֻתוּ בְּגִשְׁתָּם אֶל הָאָרוֹן, שֶׁאִלּוּלֵי הֵם לֹא הָיוּ יִשְׂרָאֵל קַיָּמִים, לָמָּה שֶׁאַרְבַּע מִשְׁפָּחוֹת הַלָּלוּ, גֵּרְשׁוֹן וּקְהָת וּמְרָרִי וְאַהֲרֹן וּבָנָיו, מַקִּיפִין אֶת אֹהֶל מוֹעֵד, שֶׁאִם נִטְנְפוּ יִשְׂרָאֵל בְּדָבָר וְהַפֻּרְעָנוּת בָּאָה לָצֵאת מֵאֹהֶל מוֹעֵד מִפְּנֵי הַשְּׁכִינָה, מִיָּד בְּנֵי קְהָת שֶׁהֵם שְׁרוּיִים אֵצֶל אֹהֶל מוֹעֵד עוֹמְדִים וְכָלִים אוֹתָהּ שֶׁלֹא תֵצֵא עֲלֵיהֶם, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר א, נג): וְהַלְוִיִּם יַחֲנוּ סָבִיב וגו'. אָמַר רַבִּי פִּינְחָס הַכֹּהֵן בַּר חָמָא וְאִם אֵין אַתְּ לָמֵד מִכָּאן יֵשׁ לְךָ מֵהֵיכָן לִלְמֹד, בְּשָׁעָה שֶׁחָלַק קֹרַח עַל משֶׁה בָּא מַלְאַךְ הַמָּוֶת לָצֵאת עַל יִשְׂרָאֵל וּלְחַבֵּל אוֹתָם, וְאִלּוּ יָצָא הָרַג אֶת כָּל יִשְׂרָאֵל, וְהָיָה משֶׁה שָׁרוּי אֵצֶל אֹהֶל מוֹעֵד שֶׁהָיָה מִבְּנֵי קְהָת, וְהִרְגִּישׁ בּוֹ שֶׁמְּבַקֵּשׁ לָצֵאת עַל יִשְׂרָאֵל, מִיָּד אָמַר לְאַהֲרֹן (במדבר יז, יא): קַח אֶת הַמַּחְתָּה וְתֶן עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וגו' וְכַפֵּר עֲלֵיהֶם, מְהֵרָה וּבְדִלּוּג זַרֵז עַצְמְךָ, מָה אַתָּה עוֹמֵד וּמִשְׁתָּהֶה, (במדבר יז, יא): הוֹלֵךְ מְהֵרָה אֶל הָעֵדָה, אָמַר לוֹ אַהֲרֹן מָרִי מָה רָאִיתָ, אָמַר לוֹ רָאִיתִי לְמַלְאַךְ הַמָּוֶת שֶׁיָּצָא לִנְגֹף לְשׂוֹנְאֵי יִשְׂרָאֵל (במדבר יז, יא): כִּי יָצָא הַקֶּצֶף מִלִּפְנֵי ה'. נִמְצֵאתָ לָמֵד שֶׁהַלְוִיִּם הָיוּ כָּלִין אֶת הַפֻּרְעָנֻיּוֹת, וּמֵהֶן בְּנֵי קְהָת שֶׁנּוֹשְׂאֵי אָרוֹן הָיוּ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הֵם מִצְטַעֲרִים עִם יִשְׂרָאֵל כָּל הַצַּעַר הַזֶּה, וְאֵין אַתֶּם עוֹשִׂים לָהֶם תַּקָּנָה.

“But do this for them, and they will live, and will not die upon their approaching the Holy of Holies. Aaron and his sons shall come and assign them, each man to his service and to his burden” (Numbers 4:19).
“But do this [vezot] for them, and they will live, and will not die….” “But do this for them,” just as it wrote “this [zot]” regarding Aaron, “with this [bezot] Aaron shall come…” (Leviticus 16:3), here, too, zot is written. Just as He instituted a remedy for Aaron, so He did for them: “And they will live and will not die.”
The Holy One blessed be He said to them: ‘Institute a remedy for the sons of Kehat so that they will live and will not die upon their approaching the Ark, as were it not for them, Israel would not survive.’ Why? It is because these four families, Gershon, Kehat, Merari, and Aaron and his sons, surround the Tent of Meeting. If Israel were sullied with a matter, and punishment came to emerge from the Tent of Metting due to the Divine Presence, immediately, the sons of Kehat, who were encamped near the Tent of Meeting, would stand and curb it, so it would not emerge against them. From where is it derived? From the verse: “The Levites shall encamp around the [Tabernacle of the testimony, and there shall not be rage against the congregation of the children of Israel]” (Numbers 1:53).
Rabbi Pinḥas HaKohen bar Ḥama said: If you do not derive it from here, you have from elsewhere to derive it. When Koraḥ came to dispute Moses, the angel of death came to emerge against Israel and to damage them. Had it emerged, it would have killed all of Israel. Moses was encamped near the Tent of Meeting, as he was a member of the sons of Kehat. He sensed that it sought to emerge against Israel. Immediately, he said to Aaron: ‘“Take the fire pan, and place fire upon it from on the altar…and atone for them” (Numbers 17:11). Quickly, with alacrity, hurry, why are you standing and dallying? “Go quickly to the congregation”’ (Numbers 17:11). Aaron said to him: ‘What have you seen?’ He said to him: ‘I saw the angel of death who emerged to afflict the enemies of Israel:¹²A euphemism for Israel. “For the rage has emerged from before the Lord”’ (Numbers 17:11). You learn that the Levites would curb the punishments, among them the sons of Kehat, who were the bearers of the Ark. The Holy One blessed be He said to them: ‘They suffer with Israel all this suffering, and you do not institute a remedy for them?’

וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ וְלֹא יָמֻתוּ, מָה רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַזְהִיר עַל מִשְׁפְּחוֹת הַקְּהָתִי יוֹתֵר מִשְּׁאָר הַמִּשְׁפָּחוֹת, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל בְּרַבִּי יִצְחָק, יֵשׁ דָּבָר מְעֻלֶּה בְּשֵׁבֶט לֵוִי וּבְמִשְׁפְּחוֹת קְהָת מַה שֶּׁאֵין בְּכָל יִשְׂרָאֵל, כֵּיצַד, כָּל הַשְּׁבָטִים לֹא אִכְפַּת לָהֶם בִּכְלֵי בֵּית הַמִּשְׁכָּן, אֲבָל שִׁבְטוֹ שֶׁל לֵוִי טוֹעֲנִין בִּכְלֵי הַמִּשְׁכָּן, מִי שֶׁהוּא טוֹעֵן בַּקְּרָשִׁים, מִי שֶׁהוּא טוֹעֵן בַּבְּרִיחִים, מִי שֶׁהוּא טוֹעֵן בָּאֲדָנִים, כָּךְ הָיוּ בְּנֵי מְרָרִי טוֹעֲנִין, וּמִשְׁפְּחוֹת בְּנֵי גֵרְשׁוֹן טוֹעֲנִין כָּל כְּלֵי הָאֲרִיגָה, וּמִשְׁפְּחוֹת בְּנֵי קְהָת בָּאָרוֹן. דָּבָר אַחֵר, כַּמָּה הָיָה שִׁבְטוֹ שֶׁל לֵוִי מְעֻלֶּה מִיִּשְׂרָאֵל, שֶׁיִּשְׂרָאֵל הָיוּ מְהַלְּכִין לְבוּשִׁים סַנְדָּלִים, אֲבָל שִׁבְטוֹ שֶׁל לֵוִי שֶׁהָיוּ טוֹעֲנִין בִּכְלֵי הַמִּשְׁכָּן הָיוּ מְהַלְּכִין יְחֵפִים, הֲרֵי לָמַדְנוּ שֶׁהָיָה שֵׁבֶט לֵוִי מְעֻלֶּה מִכָּל הַשְּׁבָטִים, וּמְעֻלִּין בְּשֵׁבֶט לֵוִי מִשְׁפַּחַת קְהָת, שֶׁהָיָה בֶּן לֵוִי נוֹתֵן מַשָֹּׂאוֹ אוֹ הַקְּרָשִׁים אוֹ הַבְּרִיחִים אוֹ הָאֲדָנִים אוֹ כָּל דָּבָר עַל הָעֲגָלוֹת, אֲבָל מִשְׁפְּחוֹת קְהָת הָיוּ טוֹעֲנִין בְּכִתְפֵיהֶם, שֶׁלֹא הָיָה לָהֶם רְשׁוּת לִתֵּן הָאָרוֹן עַל הָעֲגָלָה, שֶׁנֶּאֱמַר (במדבר ז, ט): וְלִבְנֵי קְהָת לֹא נָתָן וגו'. וְעוֹד בְּדָבָר אֶחָד הָיוּ מְעֻלִּים מִכָּל הַלְוִיִּם, שֶׁכָּל הַלְוִיִּם הָיוּ טוֹעֲנִין בִּכְלֵי הַמִּשְׁכָּן, וְהָיוּ מְהַלְּכִין כְּדַרְכָּן וּפְנֵיהֶם כְּנֶגֶד הַדֶּרֶךְ, אֲבָל בְּנֵי קְהָת הָיוּ מְהַלְּכִין אֲחוֹרֵיהֶם וּפְנֵיהֶם לָאָרוֹן, כְּדֵי שֶׁלֹא לִתֵּן אָחוֹר לָאָרוֹן, הֱוֵי נִמְצֵאתָ אוֹמֵר, אַף עַל פִּי שֶׁהָיוּ גְּדוֹלִים מִן שְׁאָר הַמִּשְׁפָּחוֹת וְאֵין צָרִיךְ לוֹמַר מִן יִשְׂרָאֵל, לֹא הָיְתָה רוּחָן גַּסָּה עֲלֵיהֶן אֶלָּא מְשֻׁעְבָּדִין לִפְנֵי הָאָרוֹן, לָמָּה כֵן, לְפִי שֶׁאֵין גְּדֻלָּה לִפְנֵי הָאֱלֹהִים. נִמְצֵאתָ אוֹמֵר אַף עַל פִּי שֶׁהָיְתָה מִשְׁפַּחַת קְהָת פָּלָאטְיָנִי, אֶלָּא כֵּיוָן שֶׁהָיוּ בָּאִין לִטְעֹן אֶת הָאָרוֹן הָיוּ טוֹעֲנִין בּוֹ כַּעֲבָדִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַתּוֹרָה הִיא חַיִּים, שֶׁנֶּאֱמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וגו' (משלי ד, כב): כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וּלְכָל בְּשָׂרוֹ מַרְפֵּא, וּבְנֵי קְהָת מַחֲזִיקִים בַּתּוֹרָה שֶׁהִיא חַיִּים, זֶה הָאָרוֹן שֶׁנּוֹשְׂאִין שֶׁבּוֹ הַתּוֹרָה, בְּדִין הוּא שֶׁיִּחְיוּ וְלֹא יָמוּתוּ, הֱוֵי: וְחָיוּ וְלֹא יָמֻתוּ וגו'.

“But do this for them, and they will live, and will not die,” what did the Holy One blessed be He see that led Him to caution with respect to the Kehatite families more than the rest of the families? Rabbi Yehuda ben Rabbi Simon said, in the name of Rabbi Shmuel ben Rabbi Yitzḥak: There is an outstanding element in the tribe of Levi and the Kehatite families that is not in all of Israel. How so? All the tribes do not care about the Tabernacle vessels, but the tribe of Levi bears the Tabernacle vessels; some bear the boards, some bear the bars, some bear the bases. That is what the sons of Merari bear. The families of the sons of Gershon bear all the woven items, and the families of the sons of Kehat, the Ark.
Another matter, to what extent was the tribe of Levi more outstanding than Israel? It was that Israel would walk wearing sandals, but the tribe of Levi, who bore the Tabernacle vessels, would walk barefoot. We have learned that the tribe of Levi was more outstanding than all of the tribes. The most outstanding in the tribe of Levi was the Kehatite family, as a son of Levi would place his burden; the boards, the bars, the bases, and any item, onto the wagons. But the Kehatite families would bear [their burden] on their shoulders, as they did not have permission to place the Ark on a wagon, as it is stated: “But to the sons of Kehat he did not give, [because the sacred service is upon them; they shall bear on the shoulder]” (Numbers 7:9).
Regarding one additional matter, they were more outstanding than all the Levites; as all the Levites would bear the Tabernacle vessels and they would walk in their typical manner, facing the road, but the sons of Kehat would walk backward, facing the Ark, so as not to turn their backs to the Ark.
You draw the conclusion that even though they were greater than the rest of the families, and it goes without saying than Israel, they were not haughty of spirit, but rather, they were deferential to the Ark. Why so? It is because there is no greatness before God. You draw the conclusion that even though the Kehatite family was aristocratic, when they were coming to bear the Ark, they would bear it like slaves. The Holy One blessed be He said: ‘The Torah is life,’ as it is stated: “It is a tree of life for those who hold it…” (Proverbs 3:18); “For they are life for those who find them and healing for all one's flesh.” (Proverbs 4:22). The sons of Kehat hold the Torah, which is life; this is the Ark which they carry, wherein is the Torah. By right they should live and not die. That is, “and they will live, and will not die…”

אַהֲרֹן וּבָנָיו יָבֹאוּ וְשָׂמוּ אוֹתָם וגו' (במדבר ד, יט), מִיכָּן הָיָה רַבִּי שְׁמוּאֵל בְּרַבִּי נַחְמָן אוֹמֵר מִפְּנֵי שֶׁהָיוּ בְּנֵי קְהָת יוֹדְעִין שֶׁכָּל מִי שֶׁטּוֹעֵן בָּאָרוֹן שְׂכָרוֹ מְרֻבֶּה וְהָיוּ מַנִּיחִין הַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת וכו' כְּמוֹ שֶׁכָּתוּב לְמַעְלָה עַד אַהֲרֹן וּבָנָיו יָבֹאוּ וגו'. (במדבר ד, כ): וְלֹא יָבֹאוּ לִרְאוֹת כְּבַלַּע וגו', אָמַר רַבִּי יְהוּדָה הַלֵּוִי בְּרַבִּי שָׁלוֹם רוֹצֶה אַתָּה לִלְמֹד בְּאֵיזֶה עִנְיַן מֵתִין בְּנֵי קְהָת, צֵא וּלְמַד מִן הַמִּקְרָא הַזֶּה, וְלֹא יָבֹאוּ לִרְאוֹת כְּבַלַע וגו', מְלַמֵּד כְּשֶׁהָיוּ בָּאִין לִטְעוֹן אֶת הָאָרוֹן הָיוּ מְפָרְקִין אֶת הַפָּרֹכֶת מִפָּנָיו וְהָיוּ זָנִים עֵינֵיהֶם מִן הָאָרוֹן לְפִיכָךְ הָיוּ מִתְכַּלִּים, שֶׁנֶּאֱמַר (שמות לג, כ): כִּי לֹא יִרְאַנִי הָאָדָם וָחָי, וְהֵיאַךְ עָשָׂה לָהֶם משֶׁה תַּקָּנָה, אָמַר לוֹ הָאֱלֹהִים בְּשָׁעָה שֶׁהָיוּ מְפָרְקִין אֶת הַמִּשְׁכָּן לֹא יִהְיוּ בְּנֵי קְהָת מְפָרְקִין אֶת הַפָּרֹכֶת מִפְּנֵי הָאָרוֹן, אֶלָּא יִהְיוּ בְּנֵי אַהֲרֹן נִכְנָסִין וּמְפָרְקִין אוֹתָהּ מִפְּנֵי שֶׁהֵם כֹּהֲנִים, וִיכַסּוּ אֶת הָאָרוֹן וְכֵן הַשֻּׁלְחָן וְכֵן כָּל הַכֵּלִים הַנִּזְכָּרִים לוֹ, וּבָזֶה יִהְיֶה לָהֶם תַּקָּנָה שֶׁלֹא יָמוּתוּ אִם אֵינָם מִסְתַּכְּלִין בָּאָרוֹן, הֲדָא הוּא דִכְתִיב: וְלֹא יָבֹאוּ לִרְאוֹת כְּבַלַע וגו', זֶה הָאָרוֹן אִם עוֹשִׂין כֵּן. מַהוּ כְּבַלַע, אָמַר רַבִּי לֵוִי אִם רוֹאִין בָּאָרוֹן כְּבַלַּע הַזֶּה שֶׁהוּא נוֹפֵל מִן הָעַיִן, מִיָּד הֵם מֵתִים. תֵּדַע מֵאַנְשֵׁי בֵּית שֶׁמֶשׁ, שֶׁנֶּאֱמַר (שמואל א ו, יט): וַיַּךְ בְּאַנְשֵׁי בֵית שֶׁמֶשׁ כִּי רָאוּ בַּאֲרוֹן ה' וַיַּךְ בָּעָם וגו', מַהוּ כִּי רָאוּ בַּאֲרוֹן ה', רַבִּי אַבָּהוּ וְרַבִּי אֶלְעָזָר חַד אָמַר קוֹצְרִים וּמִשְׁתַּחֲוִים הָיוּ, וְחַד אָמַר מְדַבְּרִים דְּבָרִים יְתֵרִים הָיוּ, מָה אָמְרוּ, מַאן אַמְרִיךְ דְּאִמַּרִית וּמַאן פִּיְסָךְ דְּאִפַּיַּסְתְּ. רַבִּי לֵוִי אָמַר נִכְפְּפָה הַיְרִיעָה שֶׁעַל הָאָרוֹן וְרָאוּ בוֹ, אִיתָא חֲמֵי כַּמָּה תַּקָּלָה גְדוֹלָה הָיָה לָהֶם עַל כֵּן, שֶׁכֵּן כְּתִיב (שמואל א ו, יט): וַיַּךְ בָּעָם שִׁבְעִים אִישׁ חֲמִשִּׁים אֶלֶף אִישׁ, רַבִּי אַבָּהוּ וְרַבִּי אֶלְעָזָר חַד אֲמַר שִׁבְעִים אִישׁ הָיוּ וְכָל אֶחָד וְאֶחָד שָׁקוּל כַּחֲמִשִּׁים אֶלֶף אִישׁ. וְחַד אָמַר חֲמִשִּׁים אֶלֶף הָיוּ כָּל אֶחָד וְאֶחָד שָׁקוּל כְּשִׁבְעִים סַנְהֶדְּרִין. רַבִּי חֲנִינָא וְרַבִּי מוֹנָה חַד אֲמַר שִׁבְעִים אִישׁ זוֹ סַנְהֶדְּרִין, וַחֲמִשִּׁים אֶלֶף אִישׁ שֶׁהָיוּ שְׁקוּלִין כְּנֶגֶד חֲמִשִּׁים אֶלֶף אִישׁ, וְחַד אֲמַר שִׁבְעִים אִישׁ אֵלּוּ סַנְהֶדְּרִין וַחֲמִשִּׁים אֶלֶף אִישׁ מֵעַם הָאָרֶץ. אֵלִיָּהוּ אוֹמֵר נִתְקַבְּצוּ וְיָצְאוּ לַמִּלְחָמָה וְנָפְלוּ מֵהֶם חֲמִשִּׁים אֶלֶף אִישׁ וְנָפְלָה כַּת סַנְהֶדְּרֵי גְדוֹלָה עִמָּהֶם, מִי הָרַג אוֹתָם הֱוֵי לֹא הָרַג אוֹתָם אֶלָּא אַנְשֵׁי בֵּית שֶׁמֶשׁ עַל שֶׁרָאוּ בָּאָרוֹן, לְכָךְ הִזְהִיר בְּנֵי קְהָת וְלֹא יָבֹאוּ לִרְאוֹת וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֵׁם שֶׁעָשִׂיתִי לִבְנֵי קְהָת עַל שֶׁהָיוּ יְרֵאִים אוֹתִי כִּבַּדְתִּים וְחָלַקְתִּי לָהֶם כָּבוֹד וְהִזְהַרְתִּי עֲלֵיהֶם לְהַצִּיל מִמָּוֶת נַפְשָׁם, כָּךְ כָּל מִי שֶׁהוּא מִתְיָרֵא מִמֶּנִּי אֲנִי מְכַבְּדוֹ וְאֵינִי מַכְרִית שְׁמוֹ מִן הָעוֹלָם, מִמִּי אַתְּ לָמֵד מִבְּנֵי יוֹנָדָב בֶּן רֵכָב, עַל יְדֵי שֶׁעָשׂוּ רְצוֹנִי מַה כְּתִיב בָּהֶם (ירמיה לה, יט): לֹא יִכָּרֵת אִישׁ לְיוֹנָדָב בֶּן רֵכָב עֹמֵד לְפָנַי כָּל הַיָּמִים, וּמָה אִם אוֹתָן שֶׁהֵם גֵּרִים כָּךְ עָשִׂיתִי לָהֶם, לְיִשְׂרָאֵל שֶׁהֵם בְּנֵי אוֹהֲבִי בְּנֵי יְדִידִי עַל אַחַת כַּמָּה וְכַמָּה כְּשֶׁהֵם עוֹשִׂים רְצוֹנִי שֶׁהֵם עוֹמְדִים לְפָנַי כָּל הַיָּמִים, שֶׁנֶּאֱמר (ישעיה מח, יח יט): לוּא הִקְשַׁבְתָּ לְמִצְוֹתָי וַיְהִי כַנָּהָר שְׁלוֹמֶךָ', וְאוֹמֵר (דברים ד, ד): וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם חַיִּים כֻּלְכֶם הַיּוֹם.

“Aaron and his sons shall come, and assign them,” from here Rabbi Shmuel bar Rabbi Naḥman would say: Because the sons of Kehat knew that anyone who bears the Ark, his reward is great, they would abandon the table, the candelabrum, and the altars, etc., as it is written above, until “Aaron and his sons shall come…”¹³This is a reference to paragraph 1.
“They shall not come to see as the sacred is being covered, lest they die” (Numbers 4:20).
“They shall not come to see as [the sacred] is being covered,” Rabbi Yehuda HaLevi ben Rabbi Shalom said: Do you want to learn under what circumstances the sons of Kehat die? Go out and learn from this verse: “They shall not come to see as [the sacred] is being covered…” It teaches that when they would come to bear the Ark, they would remove the curtain from before it and they would feast their eyes on the Ark. That is why they would be eradicated, as it is stated: “As no man can see Me and live” (Exodus 33:20).
How did Moses institute a remedy for them? God said to him: ‘When they dismantle the Tabernacle, do not have the sons of Kehat remove the curtain from before the Ark, but rather, have the sons of Aaron enter and remove it, because they are priests. They will cover the Ark, and likewise, the table, and likewise, all the vessels mentioned to him. Thereby, they will have a remedy, as they will not die if they do not look at the Ark.’ That is what is written: “They shall not come to see as [the sacred] is being covered.” This is the Ark, if they do so. What is “as [the sacred] is being covered”? Rabbi Levi said: If they see the Ark like an eyelid when it closes upon the eye,¹⁴Meaning, even for a slight moment. immediately they die.
Know this from the people of Beit Shemesh, as it is stated: “He smote among the people of Beit Shemesh because they gazed at the ark of the Lord. He smote among the people…” (I Samuel 6:19). What is “because they gazed at the ark of the Lord”? Rabbi Abahu and Rabbi Elazar, one said: They were reaping and prostrating themselves, and one said: They were speaking extraneous matters. What did they say? Who angered you that you were angered, and who appeased you that you were appeased? Rabbi Levi said: The curtain over the Ark was folded and they saw it.
Come and see what a great calamity befell them for this, as it is written: “He smote among the people seventy men, fifty thousand men” (I Samuel 6:19). Rabbi Abahu and Rabbi Elazar, one said: They were seventy men, and each and every one of them was the equivalent of fifty thousand, and one said: They were fifty thousand, and each and every one of them was the equivalent of the seventy [who sat in the] Sanhedrin. Rabbi Ḥanina and Rabbi Mona, one said: “Seventy men,” this is the Sanhedrin, and “fifty thousand men,” as they were the equivalent of fifty thousand men; and one said: “Seventy men,” these are the Sanhedrin, and “fifty thousand men” of the people of the land. Elijah says: They gathered and went out to war. Fifty thousand men of them fell, and a group of the Great Sanhedrin fell with them. Who killed them? That is, it was none other than the people of Beit Shemesh who caused them to be killed because they gazed at the Ark. That is why He cautioned the sons of Kehat: “They shall not come to see as [the sacred] is being covered…”
The Holy One blessed be He said: ‘Just as I did to the sons of Kehat because they feared Me, I honored them, accorded them honor, and cautioned them to deliver their lives from death. Similarly, anyone who fears Me, I honor him and I do not cut off his name from the world. From whom do you derive this? It is from the sons of Yonadav ben Rekhav. Because they performed My will, what is written in their regard: “No man shall be cut off, for Yonadav son of Rekhav standing before me all the days” (Jeremiah 35:19). If for those who are proselytes, I did so to them, to Israel, who are the sons of My beloved, the sons of My friend,¹⁵Abraham. all the more so; when they perform My will, they will stand before Me all the days,’ as it is stated: “Had you heeded My commandments, your peace would be like a river…[the offspring of your innards…their name would not be excised and not be destroyed from before Me]” (Isaiah 48:18–19). And it says: “But you, who cleave to the Lord your God, all of you live today” (Deuteronomy 4:4).