Verse structure: 5 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 1188 is divisible by 18, the value of chai ('life'). The shortest word is "Hashem" (יְהֹוָ֔ה, 4 letters) and the longest is "and·to·Aaron" (וְאֶֽל־אַהֲרֹ֖ן, 7 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "saying" (root אמר, 246x in Numbers); "to·Moses" (root משה, 217x in Numbers). Full calculation: וַיְדַבֵּ֣ר [and·he·spoke] (222) + יְהֹוָ֔ה [Hashem] (26) + אֶל־מֹשֶׁ֥ה [to·Moses] (376) + וְאֶֽל־אַהֲרֹ֖ן [and·to·Aaron] (293) + לֵאמֹֽר [saying] (271) = 1188.
Onkelos
Hashem spoke to Moses and to Aaron, saying:
Chizkuni
אל משה ואל אהרן, “to Moses and to Aaron;” seeing that Aaron and his sons had to place the Holy Ark and its contents on the shoulders of the Kehatites.
"Take the sum of the sons of Kohath from among the sons of Levi, by their families, by their fathers' houses,
verse value 4177
Insights
Verse structure: 10 words, 39 letters. The shortest word is "lift·up" (נָשֹׂ֗א, 3 letters) and the longest is "by·their·clans" (לְמִשְׁפְּחֹתָ֖ם, 7 letters). Words sharing gematria 62: sons·of, sons·of. The root בן appears 2 times in this verse. 9 unique roots are used. Frequent roots: "sons·of" (root בן, 499x in Numbers); "by·their·clans" (root משפחה, 81x in Numbers); "their·ancestors" (root אב, 73x in Numbers). The etnachta (major mid-verse pause) falls on 'Levi', dividing the verse into phrases of 7 and 3 words. Full calculation: נָשֹׂ֗א [lift·up] (351) + אֶת־רֹאשׁ֙ [head] (902) + בְּנֵ֣י [sons·of] (62) + קְהָ֔ת [Kohath] (505) + מִתּ֖וֹךְ [from·midst] (466) + בְּנֵ֣י [sons·of] (62) + לֵוִ֑י [Levi] (46) + לְמִשְׁפְּחֹתָ֖ם [by·their·clans] (898) + לְבֵ֥ית [by·house·of] (442) + אֲבֹתָֽם [their·ancestors] (443) = 4177.
Onkelos
Take a count of the sons of Kehath from among the sons of Levi, by their families, by their ancestral house.
Rashi
נשא את ראש וגו׳ TAKE THE SUM OF [THE SONS OF KOHATH] — Count those that are fit among them for the service of carrying, and these are the men from thirty to fifty years, for a person less than thirty has not yet attained his full strength, — hence they (the Rabbis) said (Avot 5:21) “a man of thirty has reached the age when he enters into full strength”, — as for one who is older than fifty, his strength gradually diminishes from then.
Ibn Ezra
"Take a census of the sons of Kohath" — first, because of Moses and Aaron [who were themselves Kohathites].
Or HaChaim
נשא את ראש בני קהת, "take the sum of the members of the Kehatites, etc." We have already explained in Parshat Ki Tissa that the act of elevating the Israelites, i.e. numbering them (Exodus 30,12) was performed through their handing over the half shekel which formed their ransom money for the sin of the golden calf and that this is the reason the Torah used the term כי תשא את ראש when you "lift the head" when describing their being counted. This is in contrast with the members of the tribe of Levi who had no need to pay a ransom for their soul seeing they had not been guilty of that sin. This is why the Torah introduced the instruction to count the Levites (3,15) with the words: פקד את בני לוי, "count the members of the tribe of Levi." If all this is correct, why did the Torah change its wording when it came to counting the Kehatites and employ the same term נשא when instructing Moses and Aaron to count them? Perhaps the fact that the Kehatites were entrusted with a task such as carrying the Holy Ark and the Table which required them to enter the Tabernacle was a special elevation for them and this is why the Torah wanted us to know this and wrote the term נשא. It is a relative term and shows that their function was more highly rated than that of the family of the clan of Gershon although Gershon was the older of Levi's sons. The reason that G'd chose the Kehatites for this task was that they provided "light for the world" in that Moses and Aaron were descended from them. It was no more than fair that the branch of the Levites who had produced Moses and Aaron should be the ones entrusted with carrying the Torah which Moses had communicated to the people. Our verse is careful to say מתוך בני ישראל, "from the midst of the children of Israel," seeing that Kehat was the middle son of Levi's three sons Gershon, Kehat and Merari.
Chizkuni
נשא את ראש בני קהת, “take the sum of the of the sons of Kehat;” even though Gershon was the older son of Kehat, Kehat was given precedence, as he had been chosen to carry the most holy furnishing of the Tabernacle, the Holy Ark.
from thirty years old and upward even until fifty years old, all that enter upon the service, to do work in the tent of meeting.
verse value 3399
Insights
Verse structure: 13 words, 55 letters. The shortest word is "from·the·age·of" (מִבֶּ֨ן, 3 letters) and the longest is "the·age·of·fifty" (בֶּן־חֲמִשִּׁ֣ים, 7 letters). Words sharing gematria 355: year, years. 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "all·who·enter" (כׇּל־בָּא֙), "tasks" (מְלָאכָ֖ה). The root בן appears 2 times in this verse. 11 unique roots are used. Frequent roots: "from·the·age·of" (root בן, 499x in Numbers); "to·perform" (root עשה, 127x in Numbers); "year" (root שנה, 90x in Numbers). First appearance of the root עד ("and·up·to") in Numbers. The etnachta (major mid-verse pause) falls on 'years', dividing the verse into phrases of 7 and 6 words. Full calculation: מִבֶּ֨ן [from·the·age·of] (92) + שְׁלֹשִׁ֤ים [thirty] (680) + שָׁנָה֙ [year] (355) + וָמַ֔עְלָה [and·upward] (151) + וְעַ֖ד [and·up·to] (80) + בֶּן־חֲמִשִּׁ֣ים [the·age·of·fifty] (450) + שָׁנָ֑ה [years] (355) + כׇּל־בָּא֙ [all·who·enter] (53) + לַצָּבָ֔א [to·the·service] (123) + לַעֲשׂ֥וֹת [to·perform] (806) + מְלָאכָ֖ה [tasks] (96) + בְּאֹ֥הֶל [in·tent·of] (38) + מוֹעֵֽד [meeting] (120) = 3399.
Onkelos
From thirty years of age and upward, until fifty years of age — all who enter into service, to perform work in the Tent of Meeting.
Ibn Ezra
"From thirty years of age" — close to four weeks [of years]; "fifty years" — seven weeks of years, for by then the body's strength begins to fail. "Work in the Tent of Meeting" — the work of carrying.
Or HaChaim
לעשות מלאכה, to perform work, etc. The Torah describes the task of the Kehatites differently from that of the sons of Gershon and that of the sons of Merari where the Torah uses the term לעבוד עבודה. The Torah was anxious to make it plain that though the Kehatites entered the Tabernacle what they did there did not qualify as עבודה, as priestly service. On the contrary, the ark is reputed to have carried its carriers as we know from Bamidbar Rabbah 4. What the Kehatites did was simply מלאכה, ordinary work. Furthermore, because the Kehatites had to carry the Holy Ark on their shoulders, i.e. perform physical labour as part of their assigned tasks, the Torah used the appropriate word מלאכה to describe their function. The tasks to be performed by the clan of Gershon and Merari respectively did not entail physical work of any major kind.
This is the service of the sons of Kohath in the tent of meeting, about the most holy things:
verse value 2472
Insights
Verse structure: 7 words, 30 letters. The shortest word is "this" (זֹ֛את, 3 letters) and the longest is "sons·of·Kohath" (בְּנֵי־קְהָ֖ת, 6 letters). The root קדש appears 2 times in this verse. 6 unique roots are used. Frequent roots: "in·tent·of" (root אהל, 70x in Numbers); "holy·of" (root קדש, 70x in Numbers); "meeting" (root מועד, 65x in Numbers). First appearance of the root זאת ("this") in Numbers. The etnachta (major mid-verse pause) falls on 'meeting', dividing the verse into phrases of 5 and 2 words. Full calculation: זֹ֛את [this] (408) + עֲבֹדַ֥ת [responsibility·of] (476) + בְּנֵי־קְהָ֖ת [sons·of·Kohath] (567) + בְּאֹ֣הֶל [in·tent·of] (38) + מוֹעֵ֑ד [meeting] (120) + קֹ֖דֶשׁ [holy·of] (404) + הַקֳּדָשִֽׁים [the·holy·things] (459) = 2472.
Onkelos
This is the service of the sons of Kehath in the Tent of Meeting: the most holy things.
Rashi
קדש הקדשים [THIS SHALL BE THE SERVICE OF THE SONS OF KOHATH] THE קדש הקדשים — i.e., whatever is most holy of them all: the Ark, the table, the candelabrum, the altars, the Partition Veil and the vessels of service.
when the camp sets forward, Aaron shall go in, and his sons, and they shall take down the veil of the screen, and cover the ark of the testimony with it;
verse value 3312
Insights
Verse structure: 11 words, 52 letters. Verse gematria: 3312 is divisible by 18, the value of chai ('life'). The shortest word is "and·shall·go·in" (וּבָ֨א, 3 letters) and the longest is "and·shall·take·down" (וְהוֹרִ֕דוּ, 6 letters). 6 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·shall·go·in" (וּבָ֨א), "and·shall·take·down" (וְהוֹרִ֕דוּ), "curtain·of" (אֵ֖ת פָּרֹ֣כֶת). 11 unique roots are used. Frequent roots: "and·his·sons" (root בן, 499x in Numbers); "and·shall·go·in" (root בוא, 89x in Numbers); "at·breaking·of" (root נסע, 89x in Numbers). First appearance of the root בוא ("and·shall·go·in") in Numbers. First appearance of the root כסה ("and·shall·cover·with·it") in Numbers. The etnachta (major mid-verse pause) falls on 'the·screening', dividing the verse into phrases of 8 and 3 words. Full calculation: וּבָ֨א [and·shall·go·in] (9) + אַהֲרֹ֤ן [Aaron] (256) + וּבָנָיו֙ [and·his·sons] (74) + בִּנְסֹ֣עַ [at·breaking·of] (182) + הַֽמַּחֲנֶ֔ה [the·camp] (108) + וְהוֹרִ֕דוּ [and·shall·take·down] (227) + אֵ֖ת פָּרֹ֣כֶת [curtain·of] (1101) + הַמָּסָ֑ךְ [the·screening] (125) + וְכִ֨סּוּ־בָ֔הּ [and·shall·cover·with·it] (99) + אֵ֖ת אֲרֹ֥ן [ark·of] (652) + הָעֵדֻֽת [the·Pact] (479) = 3312.
Onkelos
When the camp is to set out, Aaron and his sons shall come and take down the screening curtain and cover with it the Ark of the Testimony.
Rashi
ובא אהרן ובניו וגו׳ AND [WHEN THE CAMP SETTETH FORWARD,] AARON SHALL COME, AND HIS SONS, etc. — They shall put every object into its wrapping that is prescribed for it in this section, so that the sons of Kohath should have nothing to do except to carry them. בנסוע המחנה WHEN THE CAMP SETTETH FORWARD — When the cloud departed they knew that they were to set out on the journey (see Rashi on Numbers 1:51, and Note thereon).
Ibn Ezra
"The screening curtain" — that which screens over the Ark.
Sforno
בנסוע המחנה, after the cloud above it had already withdrawn, for prior to that they were forbidden to enter the Tabernacle.
Chizkuni
וכסו בה, “and the shall cover it;” the prefix ב is used in this sense also in Leviticus 8,32: והנותר בבשר ובלחם, “and the surfeit of the flesh and bread;” compare also Leviticus 7,36: ביום משחו אותם, “on the day they were anointed (by means of it). Compare also Numbers 4,9: אשר ישרתו לה בהם, “wherewith they minister unto it.”
Rabbeinu Bahya
ובא אהרן ובניו, “Aaron and his sons shall come, etc.” The sequence of covering up the furnishings of the Tabernacle was as follows: they would spread the dividing curtain over the Ark of Testimony; over this would be spread the tachash-skins which had been part of the roof; this in turn would be covered with a cloth made of techelet, blue wool. Next they would wrap the Table with a woolen cloth made of techelet. The appurtenances of the Table would also be wrapped in that cloth. These in turn would have an outer wrapping of tolaat-shani, scarlet-coloured wool. This in turn would be enclosed in the tachash-skins. The Menorah, candlestick, would be covered in an inner covering of techelet-coloured wool, and an outer covering of tachash-skins. They would cover the golden Altar with a techelet-coloured woolen cloth, and wrap it in tachash-skins. The copper Altar would be covered with a purple-covered woolen cloth. This in turn they would wrap in the tachash-skin. You will note that all the furnishings whether they were wrapped in techelet-coloured woolen cloth or different red cloths had an outer covering of tachash-skin around them. This was the same skin which formed the outer cover of the four layers of the ceiling of the Tabernacle and its appearance was familiar to everybody. The only furnishing the Torah did not want to enclose in that tachash-skin was the Holy Ark, preferring to have it wrapped in techelet-blue wool to remind the onlooker of the colour of heaven.
Rashbam
אהרן ובניו בנסוע המחנה, the two “flags” who journeyed first, ahead of the parts of the prefabricated Tabernacle which had been dismantled and which was being transported by the Levites.
Daat Zkenim
וכסו בו את ארון העדות , “they will cover with it the Ark of the Testimony;” at the end of verse six, the Torah adds: ושמו בדיו, “they shall set the staves thereof.” This means that these staves would be attached to the Holy Ark, but not in the ordinary sense of the words, seeing that the Torah, in Exodus 25,15 had already decreed that these staves were never to be removed from the Holy Ark.
and shall put on it a covering of tachash skin, and shall spread over it a cloth all of blue, and shall set its staves.
verse value 3838
Insights
Verse structure: 11 words, 49 letters. The shortest word is "skin" (ע֣וֹר, 3 letters) and the longest is "cloth·entirely" (בֶֽגֶד־כְּלִ֛יל, 7 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "cloth·entirely" (בֶֽגֶד־כְּלִ֛יל). 11 unique roots are used. Frequent roots: "over·it" (root על, 128x in Numbers); "and·they·shall·lay" (root נתן, 119x in Numbers); "on·top" (root מעל, 41x in Numbers). First appearance of the root עור ("skin") in Numbers. First appearance of the root תחש ("tachash") in Numbers. The etnachta (major mid-verse pause) falls on 'on·top', dividing the verse into phrases of 9 and 2 words. Full calculation: וְנָתְנ֣וּ [and·they·shall·lay] (512) + עָלָ֗יו [over·it] (116) + כְּסוּי֙ [covering·of] (96) + ע֣וֹר [skin] (276) + תַּ֔חַשׁ [tachash] (708) + וּפָרְשׂ֧וּ [and·shall·spread] (592) + בֶֽגֶד־כְּלִ֛יל [cloth·entirely] (99) + תְּכֵ֖לֶת [blue] (850) + מִלְמָ֑עְלָה [on·top] (215) + וְשָׂמ֖וּ [and·shall·put] (352) + בַּדָּֽיו [its·poles] (22) = 3838.
Onkelos
They shall place over it a covering of tachash skin and spread a cloth entirely of blue above it, and they shall set its carrying poles in place.
Ramban
AND THEY SHALL PUT THEREON [on the ark of the Testimony] A COVERING OF ‘TACHASH’ SKIN, AND THEY SHALL SPREAD OVER IT A CLOTH ALL OF BLUE. Because of the importance of the ark, the covering of tachash skin was not visible [at all] upon it; for they covered [the ark firstly] with the Veil as a screening partition, and then they covered both of them [the ark and the Veil] with the covering of the tachash skin [as a protection] against the rains, and above them all they spread a cloth all of blue so that this distinguished garment, which was the like of the very heaven for clearness, should be seen upon it. But as for all the other vessels — the table, the candelabrum, and the altars — the covering of the tachash skin was visible over them. And some scholars say that the meaning of the verse [before us] and they shall spread over it a cloth all of blue refers to the screening partition Veil [mentioned in the preceding Verse 5, thus meaning: “and they had already spread over it a cloth all of blue”], and they shall put thereon, that is, on the ark and the Veil, the covering of the ‘tachash’ skin. And they shall set the staves thereof. This means, they shall put them on the shoulders of the priests. The correct interpretation is that the word v’samu (and they shall set) means that they should adjust them [the staves] so that they should protrude outside [the ark] in such a way that they can carry it by means of them, for the rings [in which the staves were permanently fixed] were wide, so that they were able to lengthen the staves at will, provided only that they were not taken out from them.
Ibn Ezra
"They shall place upon it" — upon the screen. Some say the pronoun refers back to the word "et," meaning "the screening curtain" [of v. 5], and compare "she hid him" [Exod. 2:2]. "They shall spread a cloth entirely of blue" — all of it blue. "Above" — some say this means over the covering of dolphin skin; but the correct interpretation in my view is that it means they had already spread the cloth entirely of blue above, over the screening curtain; and if the intention is one of honor, the first reading is also possible, while the dolphin skin was [placed there] against rain and dust. "They shall place its poles" — these [the poles] are to be removed until they cover the Ark; some say that "they shall place its poles" means [placing them] upon the shoulders of the carriers.
Tur HaArokh
ונתנו עליו כסוי עור תחש, “they shall place upon it a covering of Tachash hide.” Nachmanides writes that the Holy Ark was first wrapped in the curtain of blue wool that divided the Sanctuary from the Holy of Holies; after that the tachash hide cover was used to wrap both the Holy Ark and the dividing curtain around them. This was unlike the procedure used with the other furnishings of the Tabernacle, such as the table, the golden altar and the menorah. The latter were wrapped in a cover of tachash hide only. The reason why so much more care was used to wrap the Holy Ark was the fact that its sanctity was greater than that of the other furnishings. It was desirable that the blue wool curtain be visible through the tachash hide as it reminds us of the blue sky, which in turn reminds us of Hashem whose throne is in the heavens beyond. Other commentators hold that the tachash hide was used to cover both the Holy Ark and the other furnishings, the former having first been wrapped in the dividing curtain. ושמו בדיו, “they shall position its staves.” Some commentators understand the word ושמו as meaning: ”they shall adjust,” i.e. the staves were to be adjusted as the Kehatites carried the Ark on their shoulders. Others understand the expression as referring to the positioning of these staves through the rings in the Ark in a manner that assured their proper balance prior to their being hoisted on to the shoulders of the men carrying it. The rings were considerably wider than needed to insert the staves into them. The staves were, however, not to be withdrawn from the Ark altogether.
And upon the table of showbread they shall spread a cloth of blue, and put on it the dishes, and the pans, and the bowls, and the jars with which to pour out; and the continual bread shall remain on it.
verse value 7899
Insights
Verse structure: 17 words, 84 letters. The shortest word is "and·over" (וְעַ֣ל, 3 letters) and the longest is "and·the·jars" (וְאֶת־הַמְּנַקִּיֹּ֔ת, 9 letters). Words sharing gematria 116: upon·it, upon·it. 8 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "table·of" (שֻׁלְחַ֣ן), "display" (הַפָּנִ֗ים), "the·bowls" (אֶת־הַקְּעָרֹ֤ת). The root על appears 2 times in this verse. 16 unique roots are used. Frequent roots: "shall·be" (root היה, 180x in Numbers); "upon·it" (root על, 128x in Numbers); "display" (root פנים, 119x in Numbers). First appearance of the root בגד ("cloth") in Numbers. First appearance of the root קערה ("the·bowls") in Numbers. The etnachta (major mid-verse pause) falls on 'the·libation', dividing the verse into phrases of 13 and 4 words.
Onkelos
Over the table of the showbread they shall spread a cloth of blue, and they shall place upon it the dishes, the spoons, the bowls, and the flagons for the libation offering; and the regular bread shall remain upon it.
Rashi
קערת וכפת וקשות ומנקיות — I have already described these in the chapter dealing with the work of the Tabernacle (Exodus XXV). הנסך means, “covering”, — having the same meaning as מסך, the screen, — as it is written, (Exodus 25:29) “the covers by which they shall be covered (יסך)” (cf. Rashi on that verse and the Note thereon).
Ramban
AND THE CONTINUAL BREAD SHALL REMAIN THEREON. On the table itself was to be the bread, and upon them [i.e., the twelve loaves of bread] a cloth of blue, and upon this cloth which was on the table they put all the vessels, and afterwards they spread upon the vessels and the table a cloth of scarlet. For in honor of the bread which was arranged on the table according to the precept [of the Torah], they spread this cloth of blue in order to divide between the table and its bread [beneath the cloth], and the vessels [which lay above the cloth]; and the upper cover was a cloth of scarlet, which was a hue of red, because the table is a sign of the crown of royalty, which is [manifested by] the attribute of justice. But the ark and the golden altar were [covered on top] with a cloth of blue, alluding to the attribute which is comprised of hakol (the All), and the altar of the burnt-offering [was covered] with a purple cloth, which is redder than the first [i.e., the cloth of scarlet which was upon the table], for it is there [on the altar of the burnt-offering] that the blood of the offerings, which is a ransom for the souls [of those who offer them], is sprinkled.
Ibn Ezra
"And upon the table of the Presence-bread" — this indicates that there are other tables there for the meat; and the bread of the Presence that is on it shall not be removed.
Chizkuni
ועל שולחן הפנים, “and on the table of the showbreads; ”from this wording (the prefix letter ה in the word הפנים) we may assume that there were also other tables in the Sanctuary on which the sacred flesh was placed. (that flesh was removed daily as opposed to the showbreads. Ibn Ezra) ולחם התמיד עליו יהיה, “the continual bread shall remain on it constantly.” How could these showbreads stay upright and not fall down during the journeys? [Our verse is G-d’s assurance that it would.]
Tur HaArokh
לחם התמיד עליו יהיה, “and the constant bread shall remain on it.” According to Nachmanides the meaning of the verse is that the show breads be remaining on the actual (flat surface of the) table, as opposed to the superstructure on which they rested when the Tabernacle was in its operational mode. The bread was then wrapped in the blue wool cover. The various appurtenances of the table, such as the spoons, dishes, shelving tubes, etc. (compare Exodus 25,29), would be placed above. This procedure was necessary in order to keep the actual breads and the appurtenances apart from one another when the people were on the move. The appurtenances were then covered with a cloth made of wool dyed scarlet. This colour was appropriate as the table symbolized the crown of a king, which in turn symbolizes the attribute of Justice. The other appurtenances that were wrapped in blue wool symbolized the crown of Torah. The cover of the main altar situated in the courtyard was made of purple wool, an intense red, as the altar upon which so much blood was sprinkled on a daily basis was close to that colour anyway.
And they shall spread upon them a cloth of scarlet, and cover the same with a covering of sealskin, and shall set its staves.
verse value 4407
Insights
Verse structure: 12 words, 49 letters. Verse gematria: 4407 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "cloth" (בֶּ֚גֶד, 3 letters) and the longest is "its·poles" (אֶת־בַּדָּֽיו, 6 letters). 12 unique roots are used. Frequent roots: "over·these" (root על, 128x in Numbers); "its·poles" (root בד, 22x in Numbers). First appearance of the root תולע ("crimson") in Numbers. The etnachta (major mid-verse pause) falls on 'tachash', dividing the verse into phrases of 10 and 2 words. Full calculation: וּפָרְשׂ֣וּ [and·they·shall·spread] (592) + עֲלֵיהֶ֗ם [over·these] (155) + בֶּ֚גֶד [cloth] (9) + תּוֹלַ֣עַת [crimson] (906) + שָׁנִ֔י [scarlet] (360) + וְכִסּ֣וּ [and·shall·cover] (92) + אֹת֔וֹ [it] (407) + בְּמִכְסֵ֖ה [with·covering·of] (127) + ע֣וֹר [skin] (276) + תָּ֑חַשׁ [tachash] (708) + וְשָׂמ֖וּ [and·shall·put] (352) + אֶת־בַּדָּֽיו [its·poles] (423) = 4407.
Onkelos
They shall spread over these a cloth of crimson color and cover it with a covering of tachash skin, and they shall set its carrying poles in place.
Ibn Ezra
"A cloth of crimson" — there are thus two cloths over the table plus the covering; similarly over the Ark there is a curtain, a cloth of blue, and a covering; and over the menorah there is a cloth and a covering.
And they shall take a cloth of blue, and cover the candlestick of the light, and its lamps, and its tongs, and its snuffdishes, and all the oil vessels of it, with which they minister to it.
verse value 7797
Insights
Verse structure: 14 words, 78 letters. The shortest word is "cloth" (בֶּ֣גֶד, 3 letters) and the longest is "and·its·tongs" (וְאֶת־מַלְקָחֶ֖יהָ, 9 letters). 5 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "lampstand·of" (אֶת־מְנֹרַ֤ת), "and·its·lamps" (וְאֶת־נֵ֣רֹתֶ֔יהָ), "and·its·tongs" (וְאֶת־מַלְקָחֶ֖יהָ). 14 unique roots are used. Frequent roots: "that" (root אשר, 223x in Numbers); "and·they·shall·take" (root לקח, 72x in Numbers); "with·them" (root הם, 63x in Numbers). First appearance of the root ניר ("and·its·lamps") in Numbers. First appearance of the root מחתה ("and·its·fire·pans") in Numbers. The etnachta (major mid-verse pause) falls on 'and·its·fire·pans', dividing the verse into phrases of 9 and 5 words. Full calculation: וְלָקְח֣וּ [and·they·shall·take] (150) + בֶּ֣גֶד [cloth] (9) + תְּכֵ֗לֶת [blue] (850) + וְכִסּ֞וּ [and·shall·cover] (92) + אֶת־מְנֹרַ֤ת [lampstand·of] (1091) + הַמָּאוֹר֙ [the·light] (252) + וְאֶת־נֵ֣רֹתֶ֔יהָ [and·its·lamps] (1072) + וְאֶת־מַלְקָחֶ֖יהָ [and·its·tongs] (600) + וְאֶת־מַחְתֹּתֶ֑יהָ [and·its·fire·pans] (1270) + וְאֵת֙ כׇּל־כְּלֵ֣י [and·all·vessels·of] (517) + שַׁמְנָ֔הּ [its·oil] (395) + אֲשֶׁ֥ר [that] (501) + יְשָׁרְתוּ־לָ֖הּ [they·minister·to·it] (951) + בָּהֶֽם [with·them] (47) = 7797.
Onkelos
They shall take a cloth of blue and cover the lampstand of the light, its lamps, its tongs, its fire-pans, and all the vessels of oil with which they minister to it.
Rashi
מלקחיה — a kind of tongs whereby one draws the wick in any direction one wishes. מחתתיה — a kind of small ladle, the bottom of which was flat, not rounded (concave), and it had no wall in front (no piece projecting upwards) but only at its sides; and he (the priest) raked into it the ashes of the lamps when he cleansed them out (cf. Rashi on Exodus 25:28). נרתיה ITS LAMPS — luces in O. F., the receptacles into which people put the oil and the wicks (not the lights as the word sometimes means; see e. g. Exodus 40:4).
And they shall put it and all the vessels of it within a covering of sealskin, and shall put it upon a bar.
verse value 3252
Insights
Verse structure: 8 words, 40 letters. The shortest word is "it" (אֹתָהּ֙, 3 letters) and the longest is "and·all·its·furnishings" (וְאֶת־כׇּל־כֵּלֶ֔יהָ, 9 letters). Words sharing gematria 512: and·they·shall·put, and·shall·place. 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·all·its·furnishings" (וְאֶת־כׇּל־כֵּלֶ֔יהָ), "into·covering·of" (אֶל־מִכְסֵ֖ה). The root נתן appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·they·shall·put" (root נתן, 119x in Numbers); "it" (root אתה, 44x in Numbers); "and·all·its·furnishings" (root כלי, 31x in Numbers). First appearance of the root מוט ("on·the·carrying·pole") in Numbers. The etnachta (major mid-verse pause) falls on 'tachash', dividing the verse into phrases of 6 and 2 words. Full calculation: וְנָתְנ֤וּ [and·they·shall·put] (512) + אֹתָהּ֙ [it] (406) + וְאֶת־כׇּל־כֵּלֶ֔יהָ [and·all·its·furnishings] (522) + אֶל־מִכְסֵ֖ה [into·covering·of] (156) + ע֣וֹר [skin] (276) + תָּ֑חַשׁ [tachash] (708) + וְנָתְנ֖וּ [and·shall·place] (512) + עַל־הַמּֽוֹט [on·the·carrying·pole] (160) = 3252.
Onkelos
They shall place it and all its vessels within a covering of tachash skin, and set it upon the carrying frame.
Rashi
אל מכסה עור תחש [AND THEY SHALL PUT IT, AND ALL THE VESSELS] WITHIN A COVERING OF TACHASH SKINS — This was a kind of packing bag.
Ibn Ezra
"They shall place it on a carrying-pole" — for it [the menorah] has no poles of its own; it is like "they carried it on a pole" [Num. 13:23].
Sforno
ונתנו על המוט; after that the Levites were permitted to carry all these parts.
Rashbam
ונתנו על המוט. Rabbi Joseph Kara (1060-1130, Troyes) erred in understanding this verse, thinking that since the Torah did not mention two staves, as in Numbers 13,23) for instance, that it follows that this stave was underneath the vessels, seeing that the Torah wrote the word על, “above.” I would counter that the staves (poles) were always on the sides of the vessels being transported and that they had been inserted through rings fastened to the respective objects being transported by them. We find that the Torah spells this out in Exodus 25,14, 25,27, 27,7, and 30,4. The singular במוט is indeed found in connection with carrying something by means of poles in Exodus 25,28 and in Isaiah 46,7 as well as in Chronicles II 35,3. We must not be misled by the word being in the singular. It simply means to describe the “method” of transportation, this method being poles. [when we speak of כסף meaning “money,” we also do not necessarily refer to a single coin. Ed.]
And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of sealskin, and shall set its staves.
verse value 4022
Insights
Verse structure: 13 words, 51 letters. The shortest word is "and·over" (וְעַ֣ל, 3 letters) and the longest is "its·poles" (אֶת־בַּדָּֽיו, 6 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "altar·of" (מִזְבַּ֣ח), "the·gold" (הַזָּהָ֗ב). 13 unique roots are used. Frequent roots: "altar·of" (root מזבח, 29x in Numbers); "the·gold" (root זהב, 23x in Numbers); "its·poles" (root בד, 22x in Numbers). First appearance of the root זהב ("the·gold") in Numbers. The etnachta (major mid-verse pause) falls on 'tachash', dividing the verse into phrases of 11 and 2 words. Full calculation: וְעַ֣ל [and·over] (106) + מִזְבַּ֣ח [altar·of] (57) + הַזָּהָ֗ב [the·gold] (19) + יִפְרְשׂוּ֙ [they·shall·spread] (596) + בֶּ֣גֶד [cloth] (9) + תְּכֵ֔לֶת [blue] (850) + וְכִסּ֣וּ [and·shall·cover] (92) + אֹת֔וֹ [it] (407) + בְּמִכְסֵ֖ה [with·covering·of] (127) + ע֣וֹר [skin] (276) + תָּ֑חַשׁ [tachash] (708) + וְשָׂמ֖וּ [and·shall·put] (352) + אֶת־בַּדָּֽיו [its·poles] (423) = 4022.
Onkelos
Over the golden altar they shall spread a cloth of blue and cover it with a covering of tachash skin, and they shall set its carrying poles in place.
Ibn Ezra
"And over the golden altar" — another cloth and a covering, to cover the sacred furnishings: that is, the Ark, the table, the menorah, the altars, and all the vessels of service, such as the knives, the ladles, and the bowls.
Targum Yonatan
And upon the golden altar they shall spread a purple vest, and cover it with a covering of hyacinthine skin, and inset its staves. And they shall take all the vessels, of the service with which they minister in the sanctuary, and wrap them in a covering of hyacinthine skins,.
And they shall take all the vessels of ministry, with which they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of sealskin, and shall put them on a bar.
verse value 7155
Insights
Verse structure: 16 words, 74 letters. The shortest word is "that" (אֲשֶׁ֧ר, 3 letters) and the longest is "all·the·vessels·of" (אֶת־כׇּל־כְּלֵ֨י, 7 letters). Words sharing gematria 512: and·they·shall·put, and·they·shall·place. 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·service" (הַשָּׁרֵ֜ת), "they·serve·with·them" (יְשָֽׁרְתוּ־בָ֣ם), "into·a·cloth" (אֶל־בֶּ֣גֶד). The root שרת appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 223x in Numbers); "and·they·shall·put" (root נתן, 119x in Numbers); "and·they·shall·take" (root לקח, 72x in Numbers). The etnachta (major mid-verse pause) falls on 'tachash', dividing the verse into phrases of 14 and 2 words.
Onkelos
They shall take all the vessels of ministry with which they minister in the sanctuary, place them in a cloth of blue, cover them with a covering of tachash skin, and set them upon the carrying frame.
Rashi
את כל כלי השרת אשר ישרתו בם בקדש [AND THEY SHALL TAKE] ALL THE VESSELS OF MINISTRY, WHEREWITH THEY MINISTER IN THE HOLY PLACE — i.e. in the Tabernacle which is called holy; these were the vessels for the incense with which they performed the ministry at the inner altar.
Chizkuni
את כל כלי השרת, “all the vessels of ministry;” knives, bowls, and ladles. ונתנו על המוט, “and they shall put them on the bar.” Not below the bar so that they would not get damaged by being dragged along the ground.
And they shall take away the ashes from the altar, and spread a purple cloth on it.
verse value 1840
Insights
Verse structure: 6 words, 29 letters. The shortest word is "a·cloth" (בֶּ֖גֶד, 3 letters) and the longest is "the·altar" (אֶת־הַמִּזְבֵּ֑חַ, 7 letters). 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·they·shall·clear·the·ashes" (וְדִשְּׁנ֖וּ), "the·altar" (אֶת־הַמִּזְבֵּ֑חַ), "purple" (אַרְגָּמָֽן). 6 unique roots are used. Frequent roots: "over·it" (root על, 128x in Numbers); "the·altar" (root מזבח, 29x in Numbers). The etnachta (major mid-verse pause) falls on 'the·altar', dividing the verse into phrases of 2 and 4 words. Full calculation: וְדִשְּׁנ֖וּ [and·they·shall·clear·the·ashes] (366) + אֶת־הַמִּזְבֵּ֑חַ [the·altar] (463) + וּפָרְשׂ֣וּ [and·they·shall·spread] (592) + עָלָ֔יו [over·it] (116) + בֶּ֖גֶד [a·cloth] (9) + אַרְגָּמָֽן [purple] (294) = 1840.
Onkelos
They shall remove the ashes from the altar and spread over it a cloth of purple.
Rashi
ודשנו את המזבח AND THEY SHALL TAKE AWAY THE ASHES FROM THE ALTAR — from the brazen altar. ודשנו means, they shall remove the ashes from off it (cf. Rashi on Exodus 27:3). ופרשו עליו בגד ארגמן AND THEY SHALL SPREAD A GARMENT OF RED PURPLE THEREON — But the fire that descended from heaven on the altar (cf. Rashi on Leviticus 1:7) lay beneath the garment in the form of a lion during the journeyings; it did not, however, burn it because they inverted a large vessel of copper over it (cf. Yoma 21b).
Ibn Ezra
"They shall remove its ashes" — removing the ash from upon the altar.
And they shall put upon it all the vessels of it, with which they minister about it, the fire-pans, the flesh-hooks, and the shovels, and the basins, all the vessels of the altar; and they shall spread upon it a covering of sealskin, and set its staves.
verse value 8900
Insights
Verse structure: 21 words, 101 letters. Verse gematria: 8900 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "and·the·basins" (וְאֶת־הַמִּזְרָקֹ֔ת, 9 letters). Words sharing gematria 116: upon·it, for·it, over·it. 4 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "all·its·vessels" (אֶֽת־כׇּל־כֵּלָ֞יו), "the·flesh·hooks" (אֶת־הַמִּזְלָגֹת֙), "and·the·scrapers" (וְאֶת־הַיָּעִ֣ים). The root על appears 3 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 223x in Numbers); "upon·it" (root על, 128x in Numbers); "and·they·shall·place" (root נתן, 119x in Numbers). First appearance of the root מזרק ("and·the·basins") in Numbers. The etnachta (major mid-verse pause) falls on 'the·altar', dividing the verse into phrases of 14 and 7 words.
Onkelos
They shall place upon it all its vessels with which they minister upon it: the fire-pans, the flesh-hooks, the shovels, the basins — all the vessels of the altar — and they shall spread over it a covering of tachash skin and set its carrying poles in place.
Rashi
מחתת THE CENSERS into which the coals were raked for the purpose of the ceremony of תרומת הדשן, removing a pan of ashes from the copper altar (cf. Rashi on Leviticus 6:4), and which were formed like a pan which has only three walls (none in front) and with the front of it draws in the coals. מזלגת — copper hooks (cf. Rashi on Exodus 27:3) which they stuck forcibly into the limbs that were on the altar in order to turn them over so that they might become thoroughly and quickly consumed. יעים are shovels; in O. F. vedil. They were of copper and with them they cleared the ashes from off the altar.
Chizkuni
ונתנו עליו את כליו, “they shall put on it all its vessels.” The pots were not mentioned as they were identical with wicker baskets made of copper which served three different purposes. They were used to transport fire (glowing coal) on the altar during the journeys in order to fulfill the instruction that there must always be fire on the altar (Leviticus 6,6.) They would also contain ashes and not completely burned up remains of sacrifices to be carried beyond the boundaries of the camp. While service was in progress they were used to throw from the ramp to the ground next to it. They would land with a bang and be picked up by any priest or Levi who had heard the bang. (Compare Tamid 5,5 where all this is explained in great detail)
And when Aaron and his sons have made an end of covering the holy furniture, and all the holy vessels, as the camp is to set forward—after that, the sons of Kohath shall come to bear them; but they shall not touch the holy things, lest they die. These things are the burden of the sons of Kohath in the tent of meeting.
verse value 6659 — אֵ֛לֶּה = 36 (double-Chai)
Insights
Verse structure: 20 words, 102 letters. Notable word values: "these" (אֵ֛לֶּה) = 36, double chai. The shortest word is "these" (אֵ֛לֶּה, 3 letters) and the longest is "Aaron·and·his·sons" (אַֽהֲרֹן־וּ֠בָנָ֠יו, 9 letters). Words sharing gematria 567: the·Kohathites, the·Kohathites. 4 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·has·finished" (וְכִלָּ֣ה), "Aaron·and·his·sons" (אַֽהֲרֹן־וּ֠בָנָ֠יו), "to·cover" (לְכַסֹּ֨ת). The root קדש appears 3 times in this verse. 17 unique roots are used. Frequent roots: "Aaron·and·his·sons" (root בן, 499x in Numbers); "at·the·breaking·of" (root נסע, 89x in Numbers); "they·shall·come" (root בוא, 89x in Numbers). First appearance of the root כלה ("and·has·finished") in Numbers. First appearance of the root נגע ("and·they·shall·not·touch") in Numbers. The etnachta (major mid-verse pause) falls on 'and·die', dividing the verse into phrases of 15 and 5 words.
Onkelos
When Aaron and his sons have finished covering the sanctuary and all the vessels of the sanctuary at the time the camp is to set out, then afterward the sons of Kehath shall come to carry; but they shall not touch the holy things, lest they die. These are the burdens of the sons of Kehath in the Tent of Meeting.
Rashi
לכסת את הקדש [AND AARON AND HIS SONS FINISHED] COVERING THE HOLY THINGS — the Ark and the altar, ואת כל כלי הקדש AND ALL THE VESSELS OF THE SANCTUARY — the candelabrum and the vessels for service, ומתו [SO THAT THEY SHALL NOT TOUCH ANY THING OF HOLINESS] LEST THEY DIE — because if they do touch they become liable to death by Heaven.
Ibn Ezra
"The charge of the sons of Kohath in the Tent of Meeting" — for the Tent and the Tabernacle itself they [the Kohathites] do not carry.
Rashbam
ואחרי כן יבאו בני קהת, after the ark and the other furnishings in the Tabernacle had been covered.
And the charge of Eleazar the son of Aaron the priest shall be the oil for the light, and the sweet incense, and the continual meal-offering, and the anointing oil: he shall have the charge of all the tabernacle, and of all that is in it, whether it be the sanctuary, or the furniture of it."
verse value 6609
Insights
Verse structure: 17 words, 86 letters. The shortest word is "the·oil·of" (שֶׁ֤מֶן, 3 letters) and the longest is "and·all·that·is·in·it" (וְכׇל־אֲשֶׁר־בּ֔וֹ, 8 letters). Words sharing gematria 308: Eleazar, son·of·Aaron. 8 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·the·incense·of" (וּקְטֹ֣רֶת), "the·spices" (הַסַּמִּ֔ים), "and·the·grain·offering·of" (וּמִנְחַ֥ת). The root פקדה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "son·of·Aaron" (root בן, 499x in Numbers); "and·all·that·is·in·it" (root אשר, 223x in Numbers); "the·priest" (root כהן, 71x in Numbers). First appearance of the root קטרת ("and·the·incense·of") in Numbers. First appearance of the root מנחה ("and·the·grain·offering·of") in Numbers. The etnachta (major mid-verse pause) falls on 'anointing', dividing the verse into phrases of 12 and 5 words.
Onkelos
The charge of Eleazar son of Aaron the priest shall be the oil for the light, the fragrant incense, the regular meal-offering, and the anointing oil — the charge of the entire Tabernacle and all that is in it, in the sanctuary and its vessels.
Rashi
ופקדת אלעזר AND THE CHARGE OF ELEAZAR … [WERE THE OIL FOR THE LIGHT, AND THE INCENSE OF AROMATICS, AND THE CONTINUAL MEAL OFFERING, AND THE ANOINTING OIL] — This means: the charge of Eleazar who was appointed over them to carry them were the oil, and the incense and the anointing oil. As regards the continual meal-offering mentioned here, upon him lay the charge to give orders and to urge on that it should be offered at the time when they encamped. פקדת כל המשכן means: and further he was appointed over the burden of the sons of Kohath, i.e., to give each man orders regarding his service and his burden, which was the Tabernacle and all that was therein — all the articles set forth above in this section. The burden of the sons of Gershon and of the sons of Merari, however, which did not appertain to things of most holy character, was carried out by order of Ithamar, as is set forth in the section commencing with the word נשא (vv. 21—34).
Ramban
AND THE CHARGE OF ELEAZAR THE SON OF AARON THE PRIEST SHALL BE THE OIL FOR THE LIGHT, AND THE SWEET INCENSE, AND THE CONTINUAL MEAL-OFFERING, AND THE ANOINTING OIL: HE SHALL HAVE THE CHARGE OF ALL THE TABERNACLE, AND OF ALL THAT THEREIN IS, IN THE SANCTUARY, AND IN THE VESSELS THEREOF. Scripture is stating that Eleazar was in charge of all these things, and the meaning of [the end of the verse] is that “he was in charge of all the Tabernacle and in charge of all that therein is.” And Rabbi Abraham ibn Ezra explained that it means that “Eleazar’s charge extended also to the Tabernacle and to all its vessels, together with his brother Ithamar, and that due to Eleazar’s great distinction, he alone was in charge of the oil [for the light], and the incense.” But this is not correct, since Scripture states [that the services of the sons of Gershon and Merari were] under the hand of Ithamar [which thus indicates that Eleazar had no share in it]! And [Scripture] explained here [that Eleazar’s charge was] in the Sanctuary and in the vessels thereof, and similarly it stated above, And Eleazar the son of Aaron the priest, was prince over the princes of the Levites and had the oversight of them that keep the charge of the Sanctuary meaning to say that he was the prince [who supervised] the charge of those that guarded the Sanctuary, which was in the hands of the Kohathites [i.e., he supervised the most holy things — the ark, the table, candelabrum, altars, Veils and the vessels used in the Divine Service]. But the meaning of the charge of all the Tabernacle is that “the charge of … the oil for the light, and the incense, and the meal-offering, and the anointing oil, and the charge of all the Tabernacle — in the Sanctuary, and of all that therein is of the holy vessels — they were all under the hand of Eleazar,” and they are those mentioned here when He stated, And when Aaron and his sons have made an end of covering the Sanctuary and all the vessels of the Sanctuary. Eleazar was thus officer over the three princes [of the Levites], and [also] overseer of the charge of the Kohathites, and Ithamar was overseer of [the charges of the families of] Gershon and Merari. Now since Scripture does not say that Eleazar “shall bear” [the oil for the light etc.] as is said of the Levites, it would appear that Eleazar did not carry them, but was in charge over them and would give them from hand to hand to those Kohathites whom he chose because of their zeal and piety. It was they who carried them, and they returned them to his control when the Tabernacle was set up. This also [is the meaning of the verse which says that Eleazar was the prince over the princes of the Levites,] having the oversight of them that keep the charge of the Sanctuary, and the verse stating, and by name ye shall appoint the vessels of the charge of their burden [conveying the same thought, that the individual families of the Levites were to be told by the overseer what their particular kind of w...
Ibn Ezra
"The charge of" — from the root meaning "overseer" [pakid]. "The oil of the light" — some say he [Eleazar] personally carried the oil for the light one night, and likewise the daily meal-offering; but the correct view in my opinion is that he was overseer over it to provide the oil of the light; and the meaning of "the vessels" [in the verse] is that the vessels of the anointing oil and the vessels of the incense were likewise [entrusted] to the Kohathites. "The charge of the entire Tabernacle" — he also had supervisory responsibility over the Tabernacle and all its vessels together with his brother Ithamar; yet because of Eleazar's greater dignity, he alone was overseer of the oil, the incense, and the meal-offering.
Sforno
ופקדת אלעזר, to issue orders who was to do what; i.e. who was to carry which parts of the Tabernacle. פקדת כל המשכן; responsibility for the whole Tabernacle at the time when they broke camp to start their journeys and again when it came time to make camp.
Chizkuni
ופקדת אלעזר שמן המאור, “and the charge of Elazar was the oil for the lighting of the menorah;” he was also charged with guarding the oil for anointing. He would carry one type in his right hand and the other in his left hand. He would carry the incense in his arm, and the חביתים, “the daily offering of the High Priest”, consisting of a meal offering, so called, he would carry on his shoulders. בקדש ובכיליו, “whether belonging to the Sanctuary or its furnishings.” There is a dot above the letter ב in the word בקדש. (In our editions the dot is over the letter ק.)
Rabbeinu Bahya
ופקודת אלעזר בן אהרן הכהן שמן המאור וקטורת הסמים, “and the task Eleazar son of Aaron the priest was charged with was the oil for lighting the Menorah and the Incense.” Nachmanides, commenting on the unusual expression ופקודת instead of ומשא describing the word “task,” writes that this indicates that as opposed to the Levites, especially the Kehatites who literally carried the Holy Ark on their shoulders, Eleazar did not actually carry these items mentioned here. He was in charge in a supervisory capacity, not physically carrying these items. However, from the Jerusalem Talmud Shabbat 10,3 we get the impression that Eleazar personally carried the oil and the Incense. This was certainly a heavy load seeing that during some parts of the year the Incense consisted of 365 daily portions. The oil for the Menorah amounted to 183 login (at the time it had been prepared and mixed, slightly over 50 liters). It would have required super-human strength to carry these amounts [if indeed the full amounts of both ingredients were prepared at the same time. They were prepared only once a year, so that the stock decreased progressively. Ed.] Thus far the comment of Nachmanides. According to my edition of the Jerusalem Talmud, Eleazar carried the oil in his right hand and the incense in his left hand. The daily quantity of the gift-offering he had hanging from his arm, whereas he had a small bottle of anointing oil suspended from his belt.
Tur HaArokh
ופקודת אלעזר ...הכהן, שמן המאור, וקטורת הסמים..פקודת כל המשכן וכל אשר בקודש ובכליו, “the supervision of Eleazar, son of Aaron the Priest, was the oil for illumination, the incense of spices the supervision of the entire Tabernacle and everything in it.” In other words, Eleazar was the keeper of all the items mentioned, and would hand to whoever had occasion to use any of these items during the performance of their duties, the correct quantities needed to perform their task. Ibn Ezra writes that the expression פקודת כל המשכן means although there were also subordinate tasks and supervisions, some of which had been entrusted to his brother Ittamar, the Torah wanted us to know that Eleazar was the person responsible for the overall functioning of all matters pertaining to the Tabernacle. Seeing that he was the person in charge, the Torah singles out his supervising the oil for illumination and the spices for the incense as being Eleazar’s specific concern Nachmanides writes that Ibn Ezra’s commentary is not correct, seeing that we have another verse in which Ittamar’s functions are specifically spelled out (Numbers 4,28, 4,31 et al) In those instances no mention is made of Eleazar. Also in Numbers 3,32 Eleazar is described only as the chieftain of the various chieftains of Levi whose task it was to look after the sacred objects and guard their well being. It is clear from there that what are referred to are the objects to be carried by the members of the group of Levites headed by the descendants of Kehat. Therefore, in Nachmanides’ opinion, the meaning of the expression פקודת כל המשכן must be the looking after the oil for illumination, the spices for the incense, the ingredients for the daily minchah offering, the oil for anointment, and other matters pertaining directly to the Tabernacle. It included all the items listed in this paragraph. They are summed up when the Torah writes (4,15) “and Aaron and his sons shall finish covering the holy, and all the holy utensils when the camp breaks up, in order to journey.” At that point the Torah had spoken of Aaron and his sons (pl.), whereas in the verse following, the specific duties of Eleazar are detailed separately. Eleazar was the treasurer or administrator for the three leaders of the Levites as well as the keeper of the furnishings entrusted to the Kehatites, whereas Ittamar was the treasurer of the Gershonites and Merarites. Seeing that the Torah did not mention that Eleazar engaged in carrying any utensils, as it had done in connection with all the other Levites, it seems clear that his task was merely that of a supervisor. He ensured that the other Levites were handed whatever it was they needed to transport, and that when the camp came to rest that they handed back whatever it was they had been carrying during the most recent journey of the people. According to a view expressed in the Jerusalem Talmud as understood by Rashi, Eleazar, personally carried the quantities of spices, a heavy load indeed, seeing that at certain periods of the year 365 portions of such incense were kept in stock, ready and prepared for use. He also carried a full year’s lighting oil supply, surely a very heavy load indeed. (183 login=slightly over 100000 ccm) As far as the daily minchah offering is concerned, we do not know the quantity of components kept in store at all times in the Tabernacle’s storage room. At any rate, it appears that Eleazar must have been of a very powerful physique, like Yaakov who rolled the heavy rock single-handedly, if as reported in the Jerusalem Talmud, he did indeed carry all this by himself.
Verse structure: 5 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 1188 is divisible by 18, the value of chai ('life'). The shortest word is "Hashem" (יְהֹוָ֔ה, 4 letters) and the longest is "and·to·Aaron" (וְאֶֽל־אַהֲרֹ֖ן, 7 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "saying" (root אמר, 246x in Numbers); "to·Moses" (root משה, 217x in Numbers). Full calculation: וַיְדַבֵּ֣ר [and·he·spoke] (222) + יְהֹוָ֔ה [Hashem] (26) + אֶל־מֹשֶׁ֥ה [to·Moses] (376) + וְאֶֽל־אַהֲרֹ֖ן [and·to·Aaron] (293) + לֵאמֹֽר [saying] (271) = 1188.
Onkelos
Hashem spoke to Moses and to Aaron, saying:
Ibn Ezra
The reason [the command is addressed] "to Moses and to Aaron" is that Aaron and his sons are commanded to take heed lest the Kohathites be brought to the point of excision [karet].
"Do not cut off the tribe of the families of the Kohathites from among the Levites;
verse value 3684
Insights
Verse structure: 6 words, 32 letters. The shortest word is "from·among" (מִתּ֖וֹךְ, 4 letters) and the longest is "do·not·cut·off" (אַל־תַּכְרִ֕יתוּ, 8 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "do·not·cut·off" (אַל־תַּכְרִ֕יתוּ), "the·tribe·of" (אֶת־שֵׁ֖בֶט). 6 unique roots are used. Frequent roots: "do·not·cut·off" (root איל, 111x in Numbers); "the·clans·of" (root משפחה, 81x in Numbers); "the·Levites" (root לוי, 71x in Numbers). First appearance of the root איל ("do·not·cut·off") in Numbers. First appearance of the root שבט ("the·tribe·of") in Numbers. The etnachta (major mid-verse pause) falls on 'the·Kohathite', dividing the verse into phrases of 4 and 2 words. Full calculation: אַל־תַּכְרִ֕יתוּ [do·not·cut·off] (1067) + אֶת־שֵׁ֖בֶט [the·tribe·of] (712) + מִשְׁפְּחֹ֣ת [the·clans·of] (828) + הַקְּהָתִ֑י [the·Kohathite] (520) + מִתּ֖וֹךְ [from·among] (466) + הַלְוִיִּֽם [the·Levites] (91) = 3684.
Onkelos
Do not let the tribe — the family of Kehath — be cut off from among the Levites.
Rashi
אל תכריתו CUT YE NOT OFF [THE TRIBE OF THE FAMILIES OF THE KOHATHITES] — Do not bring it about for them that they shall die.
Ibn Ezra
The word "do not cut off" is addressed to Moses, Aaron, and his sons.
Sforno
אל תכריתו, do not allow the procedure of carrying parts of the Tabernacle to be a free for all, the one first on the spot carrying the part he chooses to, for if you do this the resulting chaos will lead to destruction, to death. Such chaotic conditions will inevitably lead to desecration of holy things, holy objects, with tragic results, i.e. loss of life. Our sages illustrated what is meant when describing the race between priests to be the first to carry out the cleaning of the ashes off the top of the altar. (compare Yuma 23-24).
Rabbeinu Bahya
אל תכריתו את שבט משפחות הקהתי, “do not let the tribe of the Kehatites be cut off from the family of the Levites!” G’d commanded Aaron and his sons to warn the Levites, especially the sons of Kehat, not to become guilty of the karet penalty. G’d thereby displayed especial concern for the Levites who had risked their lives for the holy name of G’d at the time of the golden calf episode. At that time they had executed all the errant Israelites who had actively worshipped the golden calf (Exodus 32,27). A Midrashic approach based on the Mishnah in Makkot 23: The sages concluded from the wording in our verse that if someone is guilty of the karet penalty but has had 39 lashes inflicted upon him instead, he has thereby saved himself from the karet penalty. The Talmud bases this on Deut. 25,2 והפילו השופט, “the judge shall cast him down;” the Torah goes on to say: “he shall administer 40 lashes.” The Torah also writes (verse 3 ibid) ונקלה אחיך לעיניך, “and your brother will be degraded in your eyes.” The sages therefore derive from this that once a guilty Israelite has been degraded he is again considered “your brother,” Why did the Torah set the number of 40 lashes as the number of lashes to be administered [for violations of ordinary negative commandments for which the karet penalty does not apply. Ed.]? The reason is that a human being after 40 days in the womb of his mother is considered as “formed.” He subsequently violated a Torah law, i.e. the Torah which it took 40 days to teach Moses on Mount Sinai. It is appropriate therefore that when such a human being violates the Torah he should be punished by forty lashes. Having received such demeaning punishment he is considered as having discharged his guilt. You will find that something similar occurred with Adam. When Adam had transgressed G’d’s command not to eat from the tree of knowledge the world was subjected to forty punishments. This was divided into ten punishments for Adam, ten for Chavah, ten for the serpent, and ten for the earth itself. Ever since, when man transgresses G’d’s laws he is subject to forty lashes as punishment. The number 40 was therefore also applied to the generation of the Israelites in the desert when they sinned by accepting the report of the ten spies. G’d decreed that the punishment would extend over forty years. משפחות הקהתי, “the families of the Kehatites.” The Torah deliberately did not write “the family (sing) of Kehat,” being aware that many of them would be members of the rebellion of Korach against Moses and Aaron. In spite of this foreknowledge, G’d said that every care must be taken not to cause the Kehatites to become guilty of serious sins. By writing the word אל תכריתו in this form the Torah added two letters (יו) of the name of G’d in order to append them to the name קהת. You may understand the idea behind this by means of a parable. A king had a son who kept bad company and eventually was arrested with the thieves he had joined. The king’s response was that at this time he would deal leniently with the thieves themselves seeing that his own son was also part of that group. However, he warned that there would not be a second time when such leniency would be practiced. This is also the meaning of Isaiah 48,9: “for the sake of My name I control My wrath; to My own glory I am patient with you and will not destroy you.”
but thus do to them, that they may live, and not die, when they approach to the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden;
verse value 6133
Insights
Verse structure: 18 words, 78 letters. The shortest word is "do!" (עֲשׂ֣וּ, 3 letters) and the longest is "to·his·duties" (עַל־עֲבֹדָת֖וֹ, 7 letters). Words sharing gematria 311: man, man. 4 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·they·may·live" (וְחָיוּ֙), "when·they·approach" (בְּגִשְׁתָּ֖ם), "the·most·sacred" (אֶת־קֹ֣דֶשׁ). The root קדש appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·his·sons" (root בן, 499x in Numbers); "man" (root איש, 130x in Numbers); "and·not" (root לא, 129x in Numbers). First appearance of the root חיה ("and·they·may·live") in Numbers. First appearance of the root נגש ("when·they·approach") in Numbers. The etnachta (major mid-verse pause) falls on 'the·holies', dividing the verse into phrases of 9 and 9 words.
Onkelos
Do this for them, so that they may live and not die when they approach the most holy things: Aaron and his sons shall go in and assign every man to his service and to his burden.
Ibn Ezra
"That they may live" — that they may continue to live. "And not die" — by karet; the meaning is: if they take heed they will receive reward, and if they do not they will be punished — for one might think they would not be punished, and therefore [the verse adds] "and not die." "They shall assign them" — [assigning] the Ark, the table, the menorah, the altars. "To his service" — with the sacred vessels. "And to his burden" — to carry on the shoulder.
Sforno
ושמו איש איש על עבודתו ואל משאו, assign to each of them his specific duty in order to avoid a free for all. By doing this, you will insure that each Levite will wait patiently until his turn comes to carry out his assigned duty.
Or HaChaim
וזאת עשו להם, "and this is what you are to do for them, etc." This means that the Kehatites were not to consider themselves as performing their task on their own authority. If they would do so there was a danger that anyone who loved the sacred vessels would arrogate to themselves a part in the service of the Tabernacle. Rather, all the Kehatites did was to be under the supervision of Aaron and his sons and at their direction. This would ensure that every member of the Kehatites knew his place. This is the deeper meaning of the words אותם איש. When the Torah continues ולא יבואו לראות, "so that they will not come and take a (unauthorised) look at the Sanctuary when the vessels are being covered," this tells us that even looking at something that was not their place to see could prove deadly. The words ושמו אותם stress that it was not enough for each Kehatite to know his place but that they had to wait before putting their hands on the vessels they were to carry until instructed to do so by Aaron. This was different from what the clan of Gershon did; although in that connection the Torah also writes that their task was performed על פי אהרון, at the command of Aaron, the Torah did not add the cautionary words ושמו אותם as they did not face death if they acted prematurely (compare 4,27). וחיו ולא ימותו, "so that they may live and not die, etc." The Torah means that carrying the Holy Ark whose contents, the Torah (and the Tablets), is a dispenser of life will ensure that the Kehatites carrying same would enjoy long life. Seeing that some Kehatites might be afraid that unauthorised touching or viewing would cause them to die, the Torah adds the words ולא ימותו, "so that they will not die," to put at rest such fears of the Kehatites that they would die by accidentally touching or viewing what they were not supposed to view or touch.
but they shall not go in to see the holy things as they are being covered, lest they die."
verse value 2077
Insights
Verse structure: 5 words, 26 letters. The shortest word is "even·for·a·moment" (כְּבַלַּ֥ע, 4 letters) and the longest is "and·they·shall·not·go·in" (וְלֹא־יָבֹ֧אוּ, 7 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·they·shall·not·go·in" (וְלֹא־יָבֹ֧אוּ), "even·for·a·moment" (כְּבַלַּ֥ע). 5 unique roots are used. Frequent roots: "and·they·shall·not·go·in" (root בוא, 89x in Numbers); "and·die" (root מות, 87x in Numbers); "the·sanctuary" (root קדש, 70x in Numbers). First appearance of the root ראה ("to·see") in Numbers. First appearance of the root בלע ("even·for·a·moment") in Numbers. Full calculation: וְלֹא־יָבֹ֧אוּ [and·they·shall·not·go·in] (56) + לִרְא֛וֹת [to·see] (637) + כְּבַלַּ֥ע [even·for·a·moment] (122) + אֶת־הַקֹּ֖דֶשׁ [the·sanctuary] (810) + וָמֵֽתוּ [and·die] (452) = 2077.
Onkelos
They shall not come in to see when the holy vessels are being covered, lest they die.
Rashi
ולא יבאו לראות כבלע את הקדש BUT THEY SHALL NOT COME IN TO SEE WHEN THE HOLY THINGS ARE WRAPPED IN, each into its wrapping, as I have explained above in this section (v. 5 ff.): ‘‘and they shall spread upon it such-and-such a garment”, “and they shall cover it over with such-and-such a cover”, — for the “wrapping-up’ of it mentioned here is identical with the “covering up” of it mentioned in those passages.
Ramban
AND THEY [i.e., the Kohathites] SHALL NOT GO IN TO SEE THE HOLY THING ‘K’VALA’ (AS THEY ARE BEING COVERED) — “as they [the priests] put each vessel into its wrapping, as I have explained above in this section: ‘and they shall spread upon it such-and-such a garment, and they shall cover it with such-and-such a cover,’ the [term] ‘k’vala’ referring to its ‘covering.’” This is Rashi’s language. It is also Onkelos’ opinion [who translated the verse as quoted above]. But our Rabbis have said in Tractate Sanhedrin that this verse constitutes a prohibition against stealing a sacred vessel, for which one suffers death [by the hand of Heaven], and zealous people have the right to strike such a thief, for stealing and robbing are referred to as b’liah (swallowing, devouring), as in the expressions: ‘bala’ (he hath swallowed down) riches, and he shall vomit them up again; and I will bring forth out of his mouth ‘eth bil’o’ (that which he hath swallowed up). But Rabbi Abraham ibn Ezra explained [the verse] in its plain sense: that [the Kohathites] should not come in to see when the screening Veil is removed and the ark becomes exposed; only afterwards when it is covered are they to come in to carry it. Accordingly, the expression k’vala eth hakodesh means [they shall not come in to see] “when the structure [i.e., the screening Veil] is being removed from the ark, which is hakodesh (the holiness),” [the word ‘k’vala’] being related to the expressions: ‘bila Hashem’ (the Eternal hath swallowed up) unsparingly [which means that He “destroyed the structure” of the habitations of Jacob mentioned further on in the verse]; Thy hands have framed me … together round about; yet ‘va’tval’eini’ (Thou dost destroy me). Thus the Levites are warned not to touch the holy ark lest they die, and only by means of its staves are they to carry it. He furthermore warned them against coming in at all to see the dismantling of the structure, while Aaron is taking down the screening Veil, in a similar way to that which is said [of the people of Beth-shemesh that they were punished] because they had gazed upon the ark of the Eternal. He [i.e., Ibn Ezra] has explained it well [i.e., the simple meaning of the verse]. But the [true] intention of the verse is that since the Glory that resides upon the cherubim [on the cover of the ark] is there, the Levites were warned not to break through “to see the Eternal” until the priests take down the Veil, for then the Glory is seen in the hiding of His power, and it returns to its former place in “the Holy of Holies.” In this way the expression k’vala eth hakodesh is to be understood in its literal sense. The student learned in the mysteries of the Cabala will understand. Naso
Ibn Ezra
"And they shall not come" — the Kohathites into the Tent of Meeting to see "as [the sacred furnishings] are being swallowed" [כבלע]; the meaning is: when the structure is dismantled, the screening curtain is removed and the Ark stands exposed. Some say that "כבלע" is like "as the covering," meaning: when they are covered for transport — and this interpretation is more plausible than the first. There are thus two prohibitions: they may not touch the sacred furnishings, for they are to be carried only by the poles; and they may not look upon the sacred furnishings.
Sforno
ולא יבאו לראות, by having a previously assigned roster of individual duties you will avoid that someone will see things forbidden to be seen by him, as a result of which he would have to die. He will avoid watching the priests covering the holy vessels, something which would cause their death.
Chizkuni
כבלע את הקדש, “as the sacred furnishings were being covered;” the expression: בלע is also found in Lamentations 2,2, i.e. בלע ה' ולא חמל, “the Lord consumed without pity;” in light of this we may understand it here as meaning that if anyone wanted to feast his eyes by watching the Tabernacle being dissembled he would die while doing so. We find that something similar happened to the people in Beyt Shemesh (Samuel I 6,19) [where 57000 men were killed by G-d for having dared to look inside the ark that the Philistines had captured from the Israelite soldiers and returned after it had created havoc among them. Ed.] We therefore hear that the Israelites in the desert, every time when the Tabernacle was dissembled prior to the next step in their journey, kept a distance from that area. (Compare verse 5 in our chapter and the whole discussion of what might otherwise be considered trivial detail as it had no historic significance, no portable Temple ever having been constructed again.) [The lesson surely must be, as already hinted at in Exodus chapter 24, where the elite of the people feasted their eyes on what they perceived as a vision of G-d. The Torah pointed out there that G-d took no action against them then as it was such a happy day in the Jewish people’s history. Ed.] The warning in our verse extended even to the people personally charged with the covering of these sacred items.
Rabbeinu Bahya
ולא יבואו לראות כבלע את הקדש ומתו, “but they shall not come and look as the holy is dismantled, lest they die.” The meaning of the word כבלע is that something is being removed and canceled. (Ibn Ezra). We find the word used in a similar sense in Isaiah 3,12 ודרך אורחותיך בלעו, “they destroy the course of Your paths.” According to the plain meaning of the text the meaning of the words ולא יבואו לראות וגו' is that when the dismantling of the Tabernacle is in progress prior to the Israelites breaking camp and beginning their journeys, there should not be nosy onlookers bent on feasting their eyes on beholding the holy vessels normally not visible as they are kept inside the Tabernacle. A kabbalistic approach: the words ולא יבואו לראות כבלע mean that when the attribute of כבוד disappears and returns to its original domain in the celestial regions (at the time when its abode is being dismantled) one must not endanger oneself by trying to get a glimpse of it. It is well known that throughout the year this attribute כבוד was detached from the cloud and resided in the Holy of Holies immediately above the lid of the Holy Ark, the כפורת. This is the meaning of the word “for in the cloud I will be ‘visible’ above the kapporet” (Leviticus 16,2). The Torah did not write כי אראה בענן, but כי בענן אראה. Had the Torah written the former I would have understood that G’d’s majesty would be visible within the cloud. The wording that the Torah chose however, suggests that on the way to earth the attribute of majesty is within the cloud only to detach itself from the cloud above the Tabernacle and to descend to the kapporet within the Holy of Holies. I have mentioned this already at the appropriate place. This was the reason why the High Priest was not allowed to enter the Holy of Holies except on the Day of Atonement. Even on that day he was not allowed to enter that part of the Tabernacle except equipped with the incense, the smoke of which made it impossible for him to see something he was not meant to see. This was also the reason he was not to enter with ready-made incense but he had to ensure that the smoke would be initiated inside the Sanctuary so as to fill the airspace within the Holy of Holies enveloping the kapporet, the site of the attribute of כבוד in the process. The Torah spells this out in Leviticus 16,13 “and the cloud of incense is to cover (envelop) kapporet which is above the Testimony.” This then is the reason why the Levites were warned here not to become guilty of beholding things which would cause their deaths, things which even the High Priest was never permitted to behold with his eyes. The matter is paraphrased by Chabakuk 3,4 ונוגה כאור תהיה קרנים מידו לו ושם חביון עזו, “it is a brilliant light which gives off rays on every side- and therein His glory is enveloped.”
Tur HaArokh
ולא יבואו לראות כבלע את הקודש ומתו, “but they shall not come and look as the holy is being wrapped lest they die.” According to Rashi the word כבלע means: “when it is being covered.” Ibn Ezra understands the verse to mean that people must not approach and look on when the dividing curtain that enveloped the Holy Ark was being removed from it prior to it being placed back in the Tabernacle. However, he adds that the word כבלע, based on the word בלע as in בלע המוות, “banish, remove death,” refers to the dismantling of the Tabernacle prior to the people’s journeying. The very process of the dismantling must not be watched by people who had no part in performing that duty.
Rashbam
כבלע את הקודש, when the roof and walls of the Tabernacles were being dismantled these furnishings would suddenly be revealed to all. If people would look at these objects they would die. We know this from the inhabitants of Beyt Shemesh who had seen the ark with their own eyes. (Samuel I 6,19) כבלע, similar to בלע ה' in Lamentations 2,2 or in Isaiah 3,12 ודרך אורחותיך בלעו, “they have swallowed up the way of Your paths.” [swallowing is a form of making something disappear, destroying it. The author quotes more examples of the verb בלע, which I have omitted. Ed.] We have noted from verse 5-15 that from the time the Tabernacle was being dismantled the Levites immediately proceeded to cover up its furnishings. Even the members of the family of Kehat withdrew at the time when Aaron and sons alone lowered the dividing curtain. The entire procedure of dismantling the Tabernacle was performed exclusively by Aaron and his sons.
Verse structure: 4 words, 18 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֖ה, 4 letters) and the longest is "and·he·spoke" (וַיְדַבֵּ֥ר, 5 letters). 4 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "saying" (root אמר, 246x in Numbers); "to·Moses" (root משה, 217x in Numbers). Full calculation: וַיְדַבֵּ֥ר [and·he·spoke] (222) + יְהֹוָ֖ה [Hashem] (26) + אֶל־מֹשֶׁ֥ה [to·Moses] (376) + לֵּאמֹֽר [saying] (271) = 895.
Onkelos
Hashem spoke to Moses, saying:
Or HaChaim
-22. וידבר ה׳…נשא, G'd said to Moses: "Take the sum, etc." The Torah had to repeat the line וידבר ה׳ אל משה although it had used this introduction when telling Moses to count the Kehatites. The reason is that in this instance the Torah added the instruction to elevate the status of the clan of Gershon in relation to that of the clan of Merari. The elevation of the clan of Gershon was not of the same nature as that of the Kehatites as compared to the clan of Gershon. The former were distinguished in that they carried the Holy Ark. We would not have known that the clan of Gershon were more distinguished than the clan of Merari had the Torah not employed the term נשא in respect to their tasks. The Torah makes this even clearer when it does not preface the instruction detailing the tasks of the clan of Merari by G'd giving Moses a separate command (compare verse 29). The Torah contents itself with telling Moses to count (תפקד) the members of that clan before detailing their tasks. אל משה, to Moses. Interestingly, when the count is actually being performed (verse 34) the Torah reports that both Moses and Aaron did the counting. This was because already in 4,1 G'd had commanded both Moses and Aaron to do the counting. G'd included Aaron in the commandment to instruct the Kehatites to be very careful so that they would not incur death seeing Aaron himself was liable to death if he entered the Holy of Holies, the site where the Holy Ark was situated in an unauthorised fashion at an unauthorised time. There was no need to include Aaron then in the command to assign the tasks of the clan of Gershon or of Merari.
"Take the sum of the sons of Gershon also, by their fathers' houses, by their families;
verse value 3745
Insights
Verse structure: 8 words, 35 letters. The shortest word is "take" (נָשֹׂ֗א, 3 letters) and the longest is "by·their·clans" (לְמִשְׁפְּחֹתָֽם, 7 letters). 8 unique roots are used. Frequent roots: "the·sons·of" (root בן, 499x in Numbers); "by·their·clans" (root משפחה, 81x in Numbers); "their·fathers" (root אב, 73x in Numbers). First appearance of the root גם ("also·they") in Numbers. The etnachta (major mid-verse pause) falls on 'also·they', dividing the verse into phrases of 5 and 3 words. Full calculation: נָשֹׂ֗א [take] (351) + אֶת־רֹ֛אשׁ [the·sum] (902) + בְּנֵ֥י [the·sons·of] (62) + גֵרְשׁ֖וֹן [Gershon] (559) + גַּם־הֵ֑ם [also·they] (88) + לְבֵ֥ית [by·house·of] (442) + אֲבֹתָ֖ם [their·fathers] (443) + לְמִשְׁפְּחֹתָֽם [by·their·clans] (898) = 3745.
Onkelos
Take a count of the sons of Gershon as well, by their ancestral house, by their families.
Rashi
נשא את ראש בני גרשון גם הם TAKE ALSO THE SUM OF THE SONS OF GERSHON - "also" implies: even as I have commanded you regarding the sons of Kohath; i.e. to see how many of them have already reached the age to be included amongst those fit for service.
Ibn Ezra
"Naso" — this is a verbal noun [used] as an imperative, like "Remember the Sabbath day" [Exod. 20:8]; the meaning of "naso" is: "lift" [i.e., count them]. "These also" — because he had already taken a census of the Kohathites.
Chizkuni
נשא את ראש בני גרשון גם הם, “count the number of the members of the house of Gershon, also;” even though I have ordered you to count the members of the house of Kehat first, seeing that the most important part of that work is the transportation of the Ark, the Table, the altars and the menorah, as has been stated in chapter 7,1, do not fail to also count the members of the house of Gershon, even though they do not do any carrying, as their work is being performed by the wagons donated by the princes. After all, the members of the house of Gershon are the firstborns of the house of Levi, and for that reason deserve to be counted next.
Rabbeinu Bahya
שמחה לצדיק עשות משפט ומחתה לפעלי און, “It is a joy for the righteous to do justice; ruin will come to evildoers “ (Proverbs 21,15). In this verse King Solomon informed us that the system of justice by means of which the universe continues to exist is a source of ruin and trepidation for the wicked and a source of joy for the righteous. The expression שמחה describes a greater degree of joy and happiness than expressions such as גילה, רינה, משוש, all of which also describe joy of varying degrees. The expressions just cited appear also in connection with the righteous in such verses as Proverbs 23,24: “the father of the righteous will rejoice greatly (גיל יגיל), he who fathers a wise child will be happy (ישמח) with him.” You will observe that Solomon described the joy of the righteous as גיל, whereas he used the expression שמחה in connection with the חכם, the wise. The reason is simply that the wise enjoys both the virtue of being righteous plus the attribute of wisdom. It is quite inconceivable that Solomon would sing the praises of a חכם who is wicked. In Psalms 32,11 David mentions three different kinds of joy in one verse writing שמחו בה' וגילו צדיקים, והרנינו כל ישרי לב, “Rejoice in the Lord; and exult O you righteous; shout for joy all upright men.” You will note that David reserved the term שמחה for association with Hashem; seeing G’d is so superior in virtuous attributes the highest form of joy is associated with His Being. After all, David did not write שמחו וגילו צדיקים בה', which would have meant that the righteous are to display both forms of joy in relation to Hashem. The meaning of the verse we quoted at the beginning is: the righteous has reason to be happy (שמחה) when justice and righteousness is being observed in the city and there is an absence of violence and robbery; if, however, there is oppression of the poor and robbery then the righteous will worry about it and will be upset about this as it is the nature of the righteous to care. The second half of the verse which speaks about the ruin means that the performance of justice will frighten the wicked of becoming ruined when the righteous admonish the wicked about their conduct pointing out that retribution is in store for them. They will be punished for the hatred they display against the practice of justice. In other words, the new dimension of insight revealed here by Solomon is that the very performance, i.e. prevalence of justice and righteousness spells doom for the evildoers. When the righteous observes this reaction of the evildoers he has cause to rejoice. Solomon, by implication, exhorts us to be joyful when performing G’d’s commandments and when seeing others perform them. This is why he speaks about עשות משפט, “the dispensing of justice,” in the infinitive. He does not speak about particular people dispensing justice but refers to the phenomenon which when observed inspires great joy. Naturally, the joy which accompanies the performance of a commandment by an individual Jew is in a class by itself. Seeing that performance of the commandments is called עבודת ה', “serving the Lord,” we can understand what is written in Deut. 28,16 תחת אשר לא עבדת את ה' אלוקיך בשמחה, “on account of the fact that you did not perform the commandments of the Lord your G’d with joy, etc.” When David writes in Psalms 100,2 עבדו את ה' בשמחה, “serve the Lord with joy,” he does not refer to the offering of sacrificial animals but to the performance of each and every commandment which it is our duty to perform. Joy is the ingredient which makes service of the Lord something perfect. This concept helps us understand the unusual phrase in Numbers 4,46 לעבוד עבודת עבודה. Concerning this expression our sages in Erchin 11 ask what kind of service this is that the Torah speaks of there. The answer given in the Talmud is that the Torah speaks of offering songs and hymns. The Levites are commanded to offer songs and encourage expressions of joy to accompany the sacrificial offerings. All of this was to ensure that joy is the prevailing sentiment accompanying service of the Lord. It is well known that the age of thirty is the age at which man is at the zenith of his physical power (Avot end of chapter 5). Beginning with the age of fifty our physical strength begins to decline. This is the reason that the years during which the Levites perform active service are between the ages of 30-50. How would he be able to offer song to G’d at a time when he feels that his physical strength is already beginning to ebb? This is also why we have been taught in Chulin 24 that although Levites who are afflicted with certain physical blemishes are not disqualified from performing their service, they are disqualified as soon as they are over fifty years of age. This is why the Torah writes in 8,25: “from fifty years of age he shall withdraw from the legion of work and no longer work.” This is also why the census of the Levites included the ones between the ages of 30-50 only. נשא את ראש בני גרשון גם הם לבית אבותם למשפחותהם, מבן שלשים שנה ומעלה עד בן חמישים שנה, “take a census of the sons of Gershon, as well, according to their fathers’ household, according to their families.” The words גם הם mean that the same procedure which was observed concerning the census of the Kehatites was followed here. Although Gershon was the oldest of the sons of Levi, the Kehatites were counted first as they were entrusted with transporting the Holy Ark as well as other holy vessels. I have already mentioned earlier that just as the encampments of the twelve tribes were four, three tribes in each direction, so the Levites also were divided into four groups, the three sons of Levi (descendants) Kehat, Gershon, and Merari who were encamped around the Tabernacle in three directions, and Moses, Aaron, and his sons who had their tents to the east of the Tabernacle.
Kli Yakar
Take a census of the sons of Gershon. He should have counted the sons of Gershon, the firstborn, first. And that which they tried to address this in the Midrash Rabbati (6:1) by saying that because the carrying of the ark was entrusted to Kohath, therefore He counted them first out of respect for the ark — this itself raises the question: why didn’t He entrust the carrying of the ark to the firstborn, to honor him with greater distinction and the strength of the Torah, which rightfully belongs to the firstborn? What seems closest to my understanding, is that the Holy One, blessed be He, wanted to show that the wise will inherit honor (Proverbs 3:35), in order to teach the people to honor Torah scholars and to call the holy one of God honored, to sanctify Him in all matters of holiness. Just as He counted Kohath first because of the task of carrying God’s word which was with him, if He had given the Ark to Gershon, the firstborn, I would have said that it was because of his birthright that he was counted first, and I would not have attributed the importance to carrying the Ark. Therefore, He entrusted the Ark to Kohath and counted him first, so that everyone would know to give honor to the Torah and its students. But from the fact that the Midrash author connected this matter to the verse She is more precious than rubies (Proverbs 3:15), as is found in Rabbati, his intention was certainly to teach that the crown of Torah is claimable for all. Therefore, the Ark was not given to the firstborn, so that he would not have cause to boast, “I am more worthy of the crown of Torah than others.” Rather, all are equal regarding it, and therefore it is said, She is more precious than rubies — meaning, more than the High Priest who enters the innermost chambers, for the crown of priesthood is only attained by one who is from the seed of Aaron, but the crown of Torah is claimable for all, and everyone can merit it. She is more precious than rubies — more than the crown of kingship, which has gold and many gems, and only one who is from the seed of David can merit it, but to the crown of Torah, everyone can merit. For this reason, it is expounded in Rabbati, She is more precious than rubies — more than the birthright, as it is said, Now this was the custom in former times in Israel (Ruth 4:7), for the birthright can only be attained by one who is born first, but to Torah, everyone can merit. Another explanation: Therefore the carrying of the Ark was not given to the firstborn, so that he would not become too proud of himself. And some say the reason is because Moses and Aaron, who received the Torah, came from Kohath. Also them. With these two words, the matter is concluded, saying that in any case, he should first count the sons of Kohath and afterward count and enumerate the sons of Gershon, also them. If this verse were not written, it would have been possible to say that His blessed will was to count the sons of Gershon first, since he was the firstborn, and that what He commanded initially — to count the sons of Kohath — was not to give them precedence in the counting, but because of the importance of the Ark, He mentioned them first. For we find with the Tabernacle and its vessels that first of all He said, And they shall make an ark of acacia wood (Exodus 25:10). And afterward He mentioned the Tabernacle, yet in their construction, Bezalel first made the Tabernacle and then the vessels. So certainly, the fact that He mentioned the Ark first was not to give it precedence in construction but to honor the Ark and its importance. Thus, I might have said that to honor the Ark, which was carried by the sons of Kohath, He first mentioned the appointment of the sons of Kohath, but in reality, when Moses would come to count them, he would count the firstborn according to his birthright first. Therefore, Scripture teaches us, Take a census of the sons of Gershon, also them. This implies that first you shall count the sons of Kohath and afterward the sons of Gershon, because the word “also” always comes to add to the previous matter. The expression “lift up” is used for the sons of Kohath and the sons of Gershon, but not for the sons of Merari, because both [Kohath and Gershon] had an advantage of prominence over the sons of Merari. Kohath had the advantage of carrying the Ark, and Gershon had the advantage of being the firstborn. Additionally, Gershon’s portage was more sacred than that of the sons of Merari, who had the least significant [portage] of all. Therefore, the expression “lift up” was not mentioned regarding Merari. With this, we can also properly understand why it says them also [gam hem] rather than “also them” [gam otam], because it means that they too have an advantage that makes them worthy of having their head lifted up, namely the birthright as mentioned. For this reason, everywhere else it says “by their families, by their fathers’ houses,” except for the sons of Levi, where it says Count the sons of Levi by their fathers’ houses, by their families (Numbers 3:15). And here it says Lift up the head of the sons of Gershon, them also, by their fathers’ houses, by their families. The reason is the same for both: because the birthright comes to a person through his fathers, if he is “his strength and the first of his vigor.” And when the Levites were exchanged for the firstborn, the Torah mentioned by their fathers’ houses regarding the Levites as if they were the firstborn, whose status depends on their fathers’ houses. Similarly, here it says Lift up the head of the sons of Gershon, the firstborn — them also means they also have a distinction, and what is that distinction? By their fathers’ houses — namely, the birthright that relates to their fathers’ houses. And if you wish to say that mentioning by their fathers’ houses first applies specifically to the firstborn and not to the Levites, then we can say that this is why by their fathers’ houses, by their families is mentioned regarding the Levites — to indicate that the firstborn among the Levites should also be counted. For one might have thought that since it is sufficient for [such] a firstborn to exempt himself from redemption and the firstborn of the Levites were not exchanged with the firstborn of Israel, therefore there is no need to count them unnecessarily. Therefore, the verse teaches us Count the sons of Levi by their fathers’ houses, meaning that even the firstborn, whose status comes from their fathers’ houses, should be counted and numbered, because even though they are not included in the redemption of the firstborn, they are still included in the appointment for the service of the Tabernacle and its vessels.
Tur HaArokh
נשא את ראש, “take a census, etc.” The expression נשא for counting in the sense of “elevating” is used only with the Kehatites and the Gershonites, but not with the members of the family of Merari The reason is that Gershon was especially distinguished by reason of being the eldest of the sons of Levi, whereas Kehat was distinguished by reason of his having been chosen to carry the Holy Ark, etc. This is also why the Torah adds the words: גם הם, “they too,” when speaking of the Gershonites, as their distinction was only by reason of heredity rather than merit, and that although they did not perform the task of carrying parts of the Tabernacle that had been sanctified, they nonetheless qualify for this kind of census. When speaking of the members of the family of the Merarites, the Torah neither uses the term נשא nor the term גם הם. My sainted father, the רא'ש said that the expression גם הם refers to the previous census when the Levites were counted from the age of one month and up. On that occasion the order in which they were counted began with the Gershonites (3,18) seeing that Gershon was the eldest of the three. Now, when the count includes only men who had reached the age of 30 and could therefore begin to perform their allocated tasks, Kehat is counted first as he carried the most sacred furnishings of the Tabernacle, and they had been chosen to carry the holy vessels on their shoulders, as opposed to items of lesser sanctity which were transported by the wagons. The Torah therefore had to write the words גם הם, “they too,” to make plain that these Gershonites were also to be counted from the age of 30 and up at this junction. In connection with both Gershon and Merari, the Torah uses the expression כל הבא, whereas in connection with the Kehatites the Torah speaks of כל בא (compare 4,3) The meaning of the letter ה is that these Levites came of their own volition, did not wait to be assigned their tasks. This was natural, seeing that they had to take part in the dismantling of the Tabernacle. At that stage there was nothing as yet for the Kehatites to do. They had to await Moses’ call to indicate that the time had come to wrap up the Holy Ark, etc. In connection with both the Gershonites and the Merarites, the Torah speaks of לעבוד עבודה, “to perform heavy labour,” whereas in connection with the Kehatites the Torah speaks of לעשות מלאכה, “to carry out the work.” The duties performed by both the Gershonites and the Merarites involved strenuous physical labour. The Kehatites’ duties were easier to perform.
Rashbam
גם הם; seeing the Torah had written earlier (4,2) “elevate the members of the family of Kehat.”
Daat Zkenim
נשא את ראש בני גרשון גם הם, “take the sum of the sons of Gershon, also;” seeing that on the first occasion, (Numbers 3,17) when the Levites were counted from 30 days old and up, the Gersonides were listed first, (seeing he was the oldest of sons of Levi, as per Genesis 46,11) whereas here when only the ones thirty years and older were counted and Kehot was counted first, (seeing that he performed the most holy tasks of the Levites), the words גם הם, “they also,” were added here to show that this section of the Levites also was counted.
from thirty years old and upward until fifty years old you shall number them: all that enter in to wait upon the service, to do service in the tent of meeting.
verse value 3807
Insights
Verse structure: 16 words, 64 letters. The shortest word is "up·to" (עַ֛ד, 2 letters) and the longest is "the·age·of·fifty" (בֶּן־חֲמִשִּׁ֥ים, 7 letters). Words sharing gematria 355: year, year. The root בן appears 2 times in this verse. 13 unique roots are used. Frequent roots: "from·the·age·of" (root בן, 499x in Numbers); "you·shall·record" (root פקד, 103x in Numbers); "year" (root שנה, 90x in Numbers). The etnachta (major mid-verse pause) falls on 'them', dividing the verse into phrases of 9 and 7 words.
Onkelos
From thirty years of age and upward, until fifty years of age — enumerate them: all who enter into the host to perform service in the Tent of Meeting.
Or HaChaim
תפקד אותם, "you will count them." Why did the Torah have to repeat the instruction to count seeing the word נשא already meant "to count?" I have explained this in connection with the instruction to count the Kehatites (4,20). לצבא צבא, "to perform public service etc." When speaking of the service to be rendered by the Kehatites the Torah described this only as לצבא, without the word צבא. This was because they carried only the holy vessels that formed the interior furnishings of the Tabernacle. The materials carried by the clan of Gershon were only vessels for the vessels so to speak, i.e. לצבא צבא. [The author perceives the furnishings of the Tabernacle as being the "army" of the Tabernacle, so to speak. Ed.]
Chizkuni
לעבוד, “to perform service;” their service consisted of erecting and dismantling the Tabernacle, as is written: יורידו אותו הלוים יקימו אותו הלוים, “the Levites are to erect it, the Levites are to dismantle it.” (Numbers 1,51)
This is the service of the families of the Gershonites, in serving and in bearing burdens:
verse value 2763
Insights
Verse structure: 6 words, 27 letters. The shortest word is "this" (זֹ֣את, 3 letters) and the longest is "the·Gershonite" (הַגֵּרְשֻׁנִּ֑י, 6 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·porterage" (וּלְמַשָּֽׂא). 6 unique roots are used. Frequent roots: "clans·of" (root משפחה, 81x in Numbers); "duties·of" (root עבדה, 46x in Numbers); "to·labor" (root עבד, 36x in Numbers). The etnachta (major mid-verse pause) falls on 'the·Gershonite', dividing the verse into phrases of 4 and 2 words. Full calculation: זֹ֣את [this] (408) + עֲבֹדַ֔ת [duties·of] (476) + מִשְׁפְּחֹ֖ת [clans·of] (828) + הַגֵּרְשֻׁנִּ֑י [the·Gershonite] (568) + לַעֲבֹ֖ד [to·labor] (106) + וּלְמַשָּֽׂא [and·porterage] (377) = 2763.
Onkelos
This is the service of the family of Gershon — to serve and to carry.
Ibn Ezra
"To serve" — to erect the Tabernacle, to prepare the bread, to slaughter [offerings], and to stand guard. "And for carrying" — this is an infinitive form of the verbal noun, as is "and for the journeying of the camps" [Num. 10:2], for the patterns of verbal nouns vary.
Sforno
לעבוד ולמשא. The former, לעבוד, while the people were encamped; the latter while the people were journeying. ולמשא, at the time of the journeys. Seeing that earlier when the Torah said:ומשמרת בני גרשון באהל מועד, (3,25) it spoke about their carrying out their function at the time of the people being encamped, the Torah also stated that everything which was under their control while the people were encamped remained under their control during the journeys.
they shall bear the curtains of the tabernacle, and the tent of meeting, its covering, and the covering of sealskin that is above upon it, and the screen for the door of the tent of meeting;
verse value 5410 — אֹ֥הֶל = 36 (double-Chai)
Insights
Verse structure: 14 words, 70 letters. Notable word values: "the·Tent·of" (אֹ֥הֶל) = 36, double chai. The shortest word is "the·entrance·of" (פֶּ֖תַח, 3 letters) and the longest is "the·cloths·of" (אֶת־יְרִיעֹ֤ת, 7 letters). Words sharing gematria 131: its·covering, and·the·covering·of. 5 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·cloths·of" (אֶת־יְרִיעֹ֤ת), "and·the·Tent·of" (וְאֶת־אֹ֣הֶל), "and·the·covering·of" (וּמִכְסֵ֛ה). The root אהל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that·is·on·it" (root על, 128x in Numbers); "and·the·Tent·of" (root אהל, 70x in Numbers); "Meeting" (root מועד, 65x in Numbers). The etnachta (major mid-verse pause) falls on 'on·top', dividing the verse into phrases of 10 and 4 words. Full calculation: וְנָ֨שְׂא֜וּ [and·they·shall·carry] (363) + אֶת־יְרִיעֹ֤ת [the·cloths·of] (1091) + הַמִּשְׁכָּן֙ [the·Tabernacle] (415) + וְאֶת־אֹ֣הֶל [and·the·Tent·of] (443) + מוֹעֵ֔ד [Meeting] (120) + מִכְסֵ֕הוּ [its·covering] (131) + וּמִכְסֵ֛ה [and·the·covering·of] (131) + הַתַּ֥חַשׁ [the·dolphin·skin] (713) + אֲשֶׁר־עָלָ֖יו [that·is·on·it] (617) + מִלְמָ֑עְלָה [on·top] (215) + וְאֶ֨ת־מָסַ֔ךְ [and·the·screen·of] (527) + פֶּ֖תַח [the·entrance·of] (488) + אֹ֥הֶל [the·Tent·of] (36) + מוֹעֵֽד [Meeting] (120) = 5410.
Onkelos
They shall carry the curtains of the Tabernacle and the Tent of Meeting, its covering and the tachash-skin covering that is over it above, and the screen at the entrance of the Tent of Meeting.
Rashi
את יריעת המשכן THE CURTAINS OF THE TABERNACLE — the ten lower ones, ואת אהל מועד AND THE TENT OF MEETING i.e. the curtains of goats’ skins which were made as a tent above it (the Tabernacle). מכסהו ITS COVERING — the rams’ skins dyed red. מסך פתח THE SCREEN FOR THE ENTRANCE — the Veil at the east side.
Ibn Ezra
"And the covering of dolphin skin that is upon it" — the text follows an abbreviated style and does not mention the covering of ram skins separately; some say the two coverings were fastened together.
Rabbeinu Bahya
ומכסה התחש אשר עליו, “and the covering of tachash-hide which was above it.” The reason the Torah does not mention here the second type of skin-coverings of the Tabernacle, the ones of red-dyed ram skins, is because they were attached to the tachash-skins. Alternatively, the reason is that the Torah omitted same in the interest of brevity. The task assigned to the Gershonides was relatively easy in terms of what they had to carry, as they had to carry woven materials, not heavy materials such as the Kehatites carried, or the heavy beams which the Merarites had to load unto the wagons. Ittamar was assigned the duty of supervising both the tasks to be performed by the Gershonides and those of the Merarites.
Tur HaArokh
ומכסה התחש אשר עליו, “and the covering of Tachash hide which was over it, etc.” Ibn Ezra writes that the verse abbreviated the description, omitting reference to the covering consisting of the ram’s hides dyed red, which also covered the Tabernacle. (Compare Exodus 36,19) Some commentators believe that both of these coverings were glued to one another so that they formed one cover.
and the hangings of the court, and the screen for the door of the gate of the court, which is by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and whatever there may be to do with them, in it they shall serve.
verse value 7717
Insights
Verse structure: 17 words, 92 letters. The shortest word is "the·entrance·of" (פֶּ֣תַח, 3 letters) and the longest is "and·their·cords" (וְאֵת֙ מֵֽיתְרֵיהֶ֔ם, 10 letters). Words sharing gematria 303: the·enclosure, the·enclosure. 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·the·hangings·of" (וְאֵת֩ קַלְעֵ֨י), "and·their·cords" (וְאֵת֙ מֵֽיתְרֵיהֶ֔ם), "and·they·shall·perform·the·service" (וְעָבָֽדוּ). The root חצר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 223x in Numbers); "shall·be·done" (root עשה, 127x in Numbers); "for·them" (root הם, 63x in Numbers). First appearance of the root שער ("the·gate·of") in Numbers. The etnachta (major mid-verse pause) falls on 'their·service', dividing the verse into phrases of 13 and 4 words.
Onkelos
The hangings of the courtyard, the screen at the entrance of the gate of the courtyard that is around the Tabernacle and the altar, their cords, and all the vessels of their service — and whatever is assigned to them — and they shall serve.
Rashi
אשר על המשכן [AND THE HANGINGS OF THE ENCLOSURE, AND THE SCREEN FOR THE ENTRANCE OF THE GATE OF THE ENCLOSURE] WHICH ARE על המשכן — that is to say, the hangings and the screen of the court which together screen and shelter the Tabernacle and the copper altar on all sides. ואת כל אשר יעשה להם — Understand this as the Targum does; “and everything that is handed over to them” — i.e. to the sons of Gershon.
Ramban
V’EITH KOL ASHER ‘YEI’ASEH’ LAHEM. “[This is to be understood] as the Targum [of Onkelos rendered it]: ‘and with whatever is handed over to them,’ that is, to the sons of Gershon [so shall they serve].” This is Rashi’s language. But if so [if the pronoun lahem refers to the Gershonites, and not to all the vessels of the Tabernacle and altar mentioned in the first part of the verse], then the word yei’aseh [does not have its usual meaning of “doing,” but is to be understood as “possessions” or “articles in a person’s control,” the sense of the verse being: “and all ‘the objects handed over’ to them — they, the Gershonites shall serve with”], as in the verse: And there was a man in Maon ‘uma’aseihu’ were in Carmel, which means “his possessions with which he ‘does’ [his occupation].” A more correct interpretation [of our verse] is that it means: “and with whatever [accessories] are made ‘for them’ — the Tabernacle and the altar — for they had many vessels [so shall they — the sons of Gershon — serve].”
Ibn Ezra
"And all the vessels of their service" — such as the tables, the pegs, and the cords. "And everything that will be done" — for them, that is, for the service vessels, or for the Tabernacle and the altar.
Sforno
ועבדו, during the periods when the Israelites were encamped their duties consisted of watching over all the vessels which formed part of the auxiliary equipment of the Tabernacle, i.e. אשר יעשה להם, “watching over all that would be done with them or to them.” For instance, seeing to it that the tools enabling the pegs to be firmly implanted in the earth so that the wind could not blow away the carpets forming the roof of the Tabernacle would be in good shape and position.
Chizkuni
ועל המזבח סביב ואת מיתריהם, “and by the altar around and their cords;” why were the pegs for the hangings of the courtyard not mentioned here? (According to Nachmanides, the pegs, and their being fastened into the ground was the duty of the house of Merari) ואת כל אשר יעשה בהם, “and whatever was to be done with them;” we find this type of construction also Genesis 39,22. in connection with Joseph’s duties in the house of Potiphar.
At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden, and in all their service; and you shall appoint to them in charge all their burden.
verse value 5748 — וּלְכֹ֖ל = 86 (Elohim)
Insights
Verse structure: 14 words, 72 letters. Notable word values: "and·all" (וּלְכֹ֖ל) = 86, equal to Elohim. The shortest word is "the·sons·of" (בְּנֵ֣י, 3 letters) and the longest is "all·their·loads" (אֵ֖ת כׇּל־מַשָּׂאָֽם, 8 letters). 5 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "all·the·duties·of" (כׇּל־עֲבֹדַת֙), "all·their·porterage" (לְכׇ֨ל־מַשָּׂאָ֔ם), "and·you·shall·assign" (וּפְקַדְתֶּ֤ם). The root בן appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·his·sons" (root בן, 499x in Numbers); "shall·be" (root היה, 180x in Numbers); "for·them" (root על, 128x in Numbers). The etnachta (major mid-verse pause) falls on 'their·service', dividing the verse into phrases of 10 and 4 words. Full calculation: עַל־פִּי֩ [on·orders·of] (190) + אַהֲרֹ֨ן [Aaron] (256) + וּבָנָ֜יו [and·his·sons] (74) + תִּהְיֶ֗ה [shall·be] (420) + כׇּל־עֲבֹדַת֙ [all·the·duties·of] (526) + בְּנֵ֣י [the·sons·of] (62) + הַגֵּרְשֻׁנִּ֔י [the·Gershonites] (568) + לְכׇ֨ל־מַשָּׂאָ֔ם [all·their·porterage] (461) + וּלְכֹ֖ל [and·all] (86) + עֲבֹדָתָ֑ם [their·service] (516) + וּפְקַדְתֶּ֤ם [and·you·shall·assign] (630) + עֲלֵהֶם֙ [for·them] (145) + בְּמִשְׁמֶ֔רֶת [for·attending·to] (982) + אֵ֖ת כׇּל־מַשָּׂאָֽם [all·their·loads] (832) = 5748.
Onkelos
All the service of the sons of Gershon, in all their burdens and in all their service, shall be at the command of Aaron and his sons; and you shall assign to them as their charge all their burdens.
Rashi
על פי אהרן ובניו AT THE APPOINTMENT OF AARON AND HIS SONS [SHALL BE ALL THE SERVICE OF THE SONS OF THE GERSHONITES] — and which of his sons shall be appointed over them? Everything was (v. 28) “under the hand of Ithamar the son of Aaron the priest”.
Ramban
AT THE COMMANDMENT OF AARON AND HIS SONS SHALL BE ALL THE SERVICE OF THE SONS OF THE GERSHONITES — “and which of Aaron’s sons shall be appointed over them? Ithamar” [as is stated in the following verse]. This is Rashi’s language. But it is not correct for [if only Ithamar was appointed], why mention Aaron [at all — at the commandment of Aaron etc.]? Rather, the meaning of [the expression] at the commandment of Aaron and his sons shall be all the service is that the services of the Gershonites shall be at their command. They are to appoint the Gershonites to their work, saying: “This particular Gershonite shall be the overseer for such-and-such a matter” — “This one shall sing [at the services] in such-and-such a way, or attend to the gates in a certain manner, or shall carry a certain number of the curtains.” At the time of journeying they were also not permitted to dismantle the Tabernacle or to begin loading it until Aaron and his sons commanded them to do so. Thus all of them [Aaron and his sons] were needed for the appointed charge, Eleazar being the chief over the three princes [of the three main families of the Levites], and Ithamar being the overseer over the sons of Gershon and Merari. Scripture states and ‘ye’ shall appoint unto them in charge [all which they have to carry] because Moses was to be with them at the time of the appointments, when the charges were given to them; but their charge shall be under the hand of Ithamar, meaning that each one was to return the vessels to his control when the Tabernacle came to rest, saying to him: “Here you have the vessels that were handed over to me.”
Sforno
לכל משאם, at the time of the journey, ולכל עבודתם, when the people would be encamped.
Chizkuni
ופקדתם עליהם במשמרת, “you shall appoint their entire burden as their charge.” This is an instruction that we do not find in connection with the duties of the house of Kehat. The reason is that everything that the Kehatites carried was covered and not visible to anyone else, as we have read in 4,15: וכלה אהרן ובניו לכסות את הקדש ואת כל כלי הקדש בנסוע המחנה ואחרי כן יבואו בני קהת, “and when Aaron and his sons had completed to cover the holy furnishings and the holy vessels when the camp was ready to move. Then the sons of Kehat shall approach, etc.”
Tur HaArokh
על פי אהרן ובניו תהיה כל עבודת בני הגרשוני, “all the work of the Gershonides is to be performed according to the instructions of Aaron and his sons.” Rashi writes that Ittamar was the son of Aaron who was in overall charge of all these activities. [Rashi, based on Midrash Rabbah explains that there is no contradiction with the verse following, which names Ittamar, exclusively, as the executive supervisor. Ed.] Nachmanides disagrees with Rashi, saying that if it were so why would Aaron and his other son be referred to in our verse at all? He therefore explains the words in our verse to mean that Aaron and sons appointed different members of Gershon and Merari to be responsible for specific functions, say the loading of the beams on to the wagons, etc., Ittamar was supervisor of all of the Merari’s activities, whereas Aaron and Eleazar supervised the activities of the Kehatites and Gershonites. ופקדתם עליהם במשמרת, “you are to appoint their entire burden as their charge.” From these words we learn that Moses was present at the time when Aaron and sons made these various appointments. However, once these appointments had been ratified by Moses, Ittamar was the supervisor on site, the one to whom any queries would be directed if doubts about anything arose. His task was in particular to ensure that all of the many items that had been moved from the Tabernacle would be replaced in good order as soon as the people made camp.
This is the service of the families of the sons of the Gershonites in the tent of meeting; and their charge shall be under the hand of Ithamar the son of Aaron the priest.
verse value 4581
Insights
Verse structure: 12 words, 54 letters. The shortest word is "this" (זֹ֣את, 3 letters) and the longest is "and·their·charge" (וּמִ֨שְׁמַרְתָּ֔ם, 7 letters). The root בן appears 2 times in this verse. 11 unique roots are used. Frequent roots: "the·sons·of" (root בן, 499x in Numbers); "the·clans·of" (root משפחה, 81x in Numbers); "the·priest" (root כהן, 71x in Numbers). The etnachta (major mid-verse pause) falls on 'Meeting', dividing the verse into phrases of 7 and 5 words. Full calculation: זֹ֣את [this] (408) + עֲבֹדַ֗ת [the·duties·of] (476) + מִשְׁפְּחֹ֛ת [the·clans·of] (828) + בְּנֵ֥י [the·sons·of] (62) + הַגֵּרְשֻׁנִּ֖י [the·Gershonite] (568) + בְּאֹ֣הֶל [for·the·Tent·of] (38) + מוֹעֵ֑ד [Meeting] (120) + וּמִ֨שְׁמַרְתָּ֔ם [and·their·charge] (1026) + בְּיַד֙ [under·the·direction·of] (16) + אִֽיתָמָ֔ר [Ithamar] (651) + בֶּֽן־אַהֲרֹ֖ן [son·of·Aaron] (308) + הַכֹּהֵֽן [the·priest] (80) = 4581.
Onkelos
This is the service of the families of the sons of Gershon in the Tent of Meeting, and their charge shall be under the hand of Ithamar son of Aaron the priest.
As for the sons of Merari, you shall number them by their families, by their fathers' houses;
verse value 3320
Insights
Verse structure: 6 words, 29 letters. The shortest word is "the·sons·of" (בְּנֵ֖י, 3 letters) and the longest is "by·their·ancestral·house" (לְבֵית־אֲבֹתָ֖ם, 8 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "by·their·ancestral·house" (לְבֵית־אֲבֹתָ֖ם). 6 unique roots are used. Frequent roots: "the·sons·of" (root בן, 499x in Numbers); "you·shall·record" (root פקד, 103x in Numbers); "by·their·clans" (root משפחה, 81x in Numbers). The etnachta (major mid-verse pause) falls on 'Merari', dividing the verse into phrases of 2 and 4 words. Full calculation: בְּנֵ֖י [the·sons·of] (62) + מְרָרִ֑י [Merari] (450) + לְמִשְׁפְּחֹתָ֥ם [by·their·clans] (898) + לְבֵית־אֲבֹתָ֖ם [by·their·ancestral·house] (885) + תִּפְקֹ֥ד [you·shall·record] (584) + אֹתָֽם [them] (441) = 3320.
Onkelos
The sons of Merari, by their families, by their ancestral house — enumerate them.
Ibn Ezra
"The sons of Merari" — [the passage] does not mention taking their names [in a census], because this section is continuous [with the preceding].
from thirty years old and upward even to fifty years old you shall number them, every one that enters upon the service, to do the work of the tent of meeting.
verse value 4107 — אֹ֥הֶל = 36 (double-Chai)
Insights
Verse structure: 14 words, 60 letters. Notable word values: "the·Tent·of" (אֹ֥הֶל) = 36, double chai. The shortest word is "from·the·age·of" (מִבֶּן֩, 3 letters) and the longest is "the·age·of·fifty" (בֶּן־חֲמִשִּׁ֥ים, 7 letters). Words sharing gematria 355: year, year. The root בן appears 2 times in this verse. 12 unique roots are used. Frequent roots: "from·the·age·of" (root בן, 499x in Numbers); "you·shall·record·them" (root פקד, 103x in Numbers); "year" (root שנה, 90x in Numbers). The etnachta (major mid-verse pause) falls on 'you·shall·record·them', dividing the verse into phrases of 8 and 6 words. Full calculation: מִבֶּן֩ [from·the·age·of] (92) + שְׁלֹשִׁ֨ים [thirty] (680) + שָׁנָ֜ה [year] (355) + וָמַ֗עְלָה [and·upward] (151) + וְעַ֛ד [and·up·to] (80) + בֶּן־חֲמִשִּׁ֥ים [the·age·of·fifty] (450) + שָׁנָ֖ה [year] (355) + תִּפְקְדֵ֑ם [you·shall·record·them] (624) + כׇּל־הַבָּא֙ [all·who·enter] (58) + לַצָּבָ֔א [to·the·service] (123) + לַעֲבֹ֕ד [to·perform] (106) + אֶת־עֲבֹדַ֖ת [the·duties·of] (877) + אֹ֥הֶל [the·Tent·of] (36) + מוֹעֵֽד [Meeting] (120) = 4107.
Onkelos
From thirty years of age and upward, until fifty years of age — count them, all who enter into service to perform the service of the Tent of Meeting.
Or HaChaim
לעבוד את עבודת אהל מועד, "to perform the service connected with the Tent of Meeting." When describing the parallel task performed by the sons of Gershon the Torah wrote לעבוד עבודה באהל מועד, to perform service inside the Tent of Meeting. The reason is that they had to transport the coverings of the Tabernacle, the curtain, etc., all of which were part of the actual Tabernacle; the sons of Merari, however, transported the outer parts of the Tabernacle, the boards, the bolts, the sockets supporting the boards, etc. This is also why the Torah described the work of the Merarites as לעבד את…הקרשים as this represents the עבודת אהל מועד, i.e. work related to the Tabernacle. The Torah did not fear that by writing only the word לצבא alone instead of לצבא צבא that we would misunderstand its meaning, seeing it had spelled out exactly what the duties of the Merarties were.
And this is the charge of their burden, according to all their service in the tent of meeting: the boards of the tabernacle, and the bars of it, and the pillars of it, and the sockets of it;
verse value 4015
Insights
Verse structure: 11 words, 58 letters. The shortest word is "and·these·are" (וְזֹאת֙, 4 letters) and the longest is "for·all·their·duties" (לְכׇל־עֲבֹדָתָ֖ם, 8 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·its·posts" (וְעַמּוּדָ֥יו). 11 unique roots are used. Frequent roots: "for·the·Tent·of" (root אהל, 70x in Numbers); "Meeting" (root מועד, 65x in Numbers); "for·all·their·duties" (root עבדה, 46x in Numbers). The etnachta (major mid-verse pause) falls on 'Meeting', dividing the verse into phrases of 6 and 5 words. Full calculation: וְזֹאת֙ [and·these·are] (414) + מִשְׁמֶ֣רֶת [the·charge·of] (980) + מַשָּׂאָ֔ם [their·loads] (381) + לְכׇל־עֲבֹדָתָ֖ם [for·all·their·duties] (596) + בְּאֹ֣הֶל [for·the·Tent·of] (38) + מוֹעֵ֑ד [Meeting] (120) + קַרְשֵׁי֙ [the·planks·of] (610) + הַמִּשְׁכָּ֔ן [the·Tabernacle] (415) + וּבְרִיחָ֖יו [and·its·bars] (242) + וְעַמּוּדָ֥יו [and·its·posts] (142) + וַאֲדָנָֽיו [and·its·sockets] (77) = 4015.
Onkelos
This is the charge of their burden, for all their service in the Tent of Meeting: the planks of the Tabernacle, its bars, its pillars, and its bases.
and the pillars of the court round about, and their sockets, and their pins, and their cords, even all their appurtenance, and all that pertains to their service; and by name you shall appoint the instruments of the charge of their burden.
verse value 6147 — וּלְכֹ֖ל = 86 (Elohim)
Insights
Verse structure: 14 words, 76 letters. Notable word values: "and·for·all" (וּלְכֹ֖ל) = 86, equal to Elohim. The shortest word is "the·enclosure" (הֶחָצֵ֨ר, 4 letters) and the longest is "and·their·cords" (וּמֵ֣יתְרֵיהֶ֔ם, 8 letters). 4 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·the·posts·of" (וְעַמּוּדֵי֩), "for·all·their·equipment" (לְכׇ֨ל־כְּלֵיהֶ֔ם), "and·by·name" (וּבְשֵׁמֹ֣ת). The root כלי appears 2 times in this verse. 13 unique roots are used. Frequent roots: "you·shall·list" (root פקד, 103x in Numbers); "and·for·all" (root כל, 98x in Numbers); "and·by·name" (root שם, 75x in Numbers). The etnachta (major mid-verse pause) falls on 'their·service', dividing the verse into phrases of 9 and 5 words. Full calculation: וְעַמּוּדֵי֩ [and·the·posts·of] (136) + הֶחָצֵ֨ר [the·enclosure] (303) + סָבִ֜יב [around] (74) + וְאַדְנֵיהֶ֗ם [and·their·sockets] (116) + וִיתֵֽדֹתָם֙ [and·their·pegs] (860) + וּמֵ֣יתְרֵיהֶ֔ם [and·their·cords] (711) + לְכׇ֨ל־כְּלֵיהֶ֔ם [for·all·their·equipment] (185) + וּלְכֹ֖ל [and·for·all] (86) + עֲבֹדָתָ֑ם [their·service] (516) + וּבְשֵׁמֹ֣ת [and·by·name] (748) + תִּפְקְד֔וּ [you·shall·list] (590) + אֶת־כְּלֵ֖י [the·objects·of] (461) + מִשְׁמֶ֥רֶת [the·charge·of] (980) + מַשָּׂאָֽם [their·burden] (381) = 6147.
Onkelos
The pillars of the courtyard all around, and their bases, their pegs, and their cords — all their vessels and all their service; and you shall assign to them by name the vessels that are the charge of their burden.
Rashi
ויתדתם ומיתריהם [AND THE COLUMNS OF THE ENCLOSURE ROUND ABOUT IT AND THEIR SOCKETS] AND THEIR PINS, AND THEIR CORDS — i.e. the pins and cords of the columns only, because the pins and cords of the hangings were part of the burden of the Gershonites (not of the sons of Merari). There were, as a matter of fact, pegs and cords for the curtains and the hangings on their lower edges in order that the wind should not raise them, there were also pegs and cords for the columns, round about, upon which to suspend the hangings by their upper edges on poles and rails, just as it is set forth in the Boraitha dealing with the work of the Tabernacle (cf. Rashi on Exodus 27:10, 19; Numbers 3:26 and our Note thereon).
Ramban
AND THE PILLARS OF THE COURT ROUND ABOUT, AND THEIR SOCKETS, AND THEIR PINS, AND THEIR CORDS. “[These sockets, pins and cords refer only to] those of the pillars, because the pins and cords of the hangings were part of the burden of the Gershonites [as stated above in Verse 26, and here Scripture is speaking of the work of the sons of Merari]. For there were pins and cords for the curtains and hangings on their lower edges, so that the wind should not raise them, and there were [also] pins and cords round about the pillars, in order to suspend the hangings on them at their upper edges with poles and rails, as we have been taught in [the Beraitha] on the work of the Tabernacle.” This is Rashi’s language. But I do not understand what pins have to do with the pillars! Moreover, [even if the pillars did have pins], why were the pins of the pillars different from the other pins, in that [the other pins were given] to the sons of Gershon, and those [of the pillars were given] to the sons of Merari? Nor have I found in the Mishnah on the work of the Tabernacle that there were pins to the pillars! Instead, the Rabbis taught there the following: “He [Moses] joined the rails by means of cords to the pillars, and attached them to the pins of the Tent. And just as there were pins to the Tabernacle, so were there pins to the court, as it is said, All the instruments of the Tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, round about, shall be of brass. ” This is the language of the Beraitha. And it does not teach there that there were pins to the pillars. But we must rather explain that the pins and cords of the hangings of the court were in the hands of the sons of Merari [not, as Rashi understands, that they were in the charge of the Gershonites]; whereas it is the cords and pins of the Tabernacle and Tent that were in the hands of the Gershonites, for [the prepositions] and ‘their’ cords, and all the instruments of ‘their’ service [mentioned in connection with the charge of the Gershonites] are a reference to the curtains of the Tabernacle and the Tent of Meeting mentioned in [the beginning of] the previous verse [relating to the work to be done by the Gershonite], and do not refer to [the hangings of] the court [as Rashi wrote]. Similarly, when He said above [with reference to the charge of the Gershonites], and the cords ‘of it’ [the preposition “it”] alludes to the Tabernacle mentioned there [in the preceding verse], and not to the hangings of the court [mentioned in the same verse]. A similar case [of a Scriptural reference to a prior subject] is [G-d’s command addressed to Aaron]: only ‘they’ shall not come nigh unto the vessels of holiness and unto the altar [where the pronoun “they”] refers back to the more distant [phrase, namely: thy brethren, the tribe of Levi] the tribe of thy father [mentioned] in the preceding verse, and does not refer to the nearer [phrase] thy sons. So also the verse, And ‘th...
Chizkuni
ובשמות תפקדו את כלי משמרת משאם, “and by their respective names you shall appoint them for the various instruments.”
Tur HaArokh
ועמודי החצר סביב ואדניהם ויתידותם ומיתריהם, “and the pillars of the Courtyard all around and their sockets, their pegs and their ropes, etc.” According to Rashi the sockets and pegs mentioned in our verse were needed to support the pillars mentioned in our verse. Nachmanides, commenting on this, writes that he does not know how these pegs could have been of any use to the pillars. Moreover, Nachmanides could not see in what sense the pegs of the pillars would have been different from those of the קלעים, the curtains of the courtyard that were transported by the Gershonites. He arrives at the conclusion therefore that the pegs and their ropes mentioned must have been the ones used to hold down the curtains covering the Tabernacle as a roof, and that these were the ones looked after by the Gershonites, whereas the ones pertaining to the pillars of the courtyard and their ropes were the ones looked after by the Merarites. ובשמות תפקדו את כלי משמרת משאם, “you shall appoint the people keeping watch over these various utensils by name.” In other words, every person in charge of carrying a single beam, etc., would be assigned to “beam # such and such.” What the Torah mentions here in connection with the Merarites applied in equal measure to Gershonites and the Kehatites. You should not think that seeing the Merarites carried heavy burdens there might have been some who tried to shirk their duty.
This is the service of the families of the sons of Merari, according to all their service, in the tent of meeting, under the hand of Ithamar the son of Aaron the priest."
verse value 4033
Insights
Verse structure: 12 words, 53 letters. The shortest word is "this" (זֹ֣את, 3 letters) and the longest is "for·all·their·duties" (לְכׇל־עֲבֹדָתָ֖ם, 8 letters). The root עבדה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "the·sons·of" (root בן, 499x in Numbers); "the·clans·of" (root משפחה, 81x in Numbers); "the·priest" (root כהן, 71x in Numbers). The etnachta (major mid-verse pause) falls on 'Meeting', dividing the verse into phrases of 8 and 4 words. Full calculation: זֹ֣את [this] (408) + עֲבֹדַ֗ת [the·duties·of] (476) + מִשְׁפְּחֹת֙ [the·clans·of] (828) + בְּנֵ֣י [the·sons·of] (62) + מְרָרִ֔י [Merari] (450) + לְכׇל־עֲבֹדָתָ֖ם [for·all·their·duties] (596) + בְּאֹ֣הֶל [in·the·Tent·of] (38) + מוֹעֵ֑ד [Meeting] (120) + בְּיַד֙ [under·the·direction·of] (16) + אִֽיתָמָ֔ר [Ithamar] (651) + בֶּֽן־אַהֲרֹ֖ן [son·of·Aaron] (308) + הַכֹּהֵֽן [the·priest] (80) = 4033.
Onkelos
This is the service of the families of the sons of Merari, all their service in the Tent of Meeting, under the hand of Ithamar son of Aaron the priest.
And Moses and Aaron and the princes of the congregation numbered the sons of the Kohathites by their families, and by their fathers' houses,
verse value 4040
Insights
Verse structure: 10 words, 49 letters. The shortest word is "Moses" (מֹשֶׁ֧ה, 3 letters) and the longest is "by·their·clans" (לְמִשְׁפְּחֹתָ֖ם, 7 letters). 10 unique roots are used. Frequent roots: "the·sons·of" (root בן, 499x in Numbers); "Moses" (root משה, 217x in Numbers); "and·he·recorded" (root פקד, 103x in Numbers). The etnachta (major mid-verse pause) falls on 'the·Kohathites', dividing the verse into phrases of 7 and 3 words. Full calculation: וַיִּפְקֹ֨ד [and·he·recorded] (200) + מֹשֶׁ֧ה [Moses] (345) + וְאַהֲרֹ֛ן [and·Aaron] (262) + וּנְשִׂיאֵ֥י [and·the·chieftains·of] (377) + הָעֵדָ֖ה [the·community] (84) + אֶת־בְּנֵ֣י [the·sons·of] (463) + הַקְּהָתִ֑י [the·Kohathites] (520) + לְמִשְׁפְּחֹתָ֖ם [by·their·clans] (898) + וּלְבֵ֥ית [and·to·the·house·of] (448) + אֲבֹתָֽם [their·ancestors] (443) = 4040.
Onkelos
Moses and Aaron and the leaders of the congregation counted the sons of Kehath by their families and by their ancestral house.
Or HaChaim
ויפקד משה ואהרון ונשיאי העדה, Moses, Aaron and the princes of the congregation counted, etc. Why were three groups of people needed to perform this count? Moses was G'd's agent; Aaron was required as the Levites were subject to his instructions as the Torah made plain in 3,9. The princes of the various tribes had also been appointed to be in charge of the people who were numbered (compare Numbers 7,2). Why were the princes not involved when the Levites were counted who replaced the firstborn, i.e. the Levites from the age of one month and over (3,40-43)? On that occasion the total number was determined by G'd and this is why even babies in a crib had to be included. Bamidbar Rabbah 3,9 describes how Moses asked G'd if he was really expected to enter the tent of every Levite family and examine if there was a male baby of 30 days and over. G'd responded that if Moses were to stand outside He would convey to him the number of Levites who qualified for the count inside that tent. As this information was given only to Moses, neither Aaron nor the princes were involved in that count.
from thirty years old and upward even to fifty years old, every one that entered upon the service, for service in the tent of meeting.
verse value 2613
Insights
Verse structure: 12 words, 51 letters. Verse gematria: 2613 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "from·the·age·of" (מִבֶּ֨ן, 3 letters) and the longest is "the·age·of·fifty" (בֶּן־חֲמִשִּׁ֣ים, 7 letters). Words sharing gematria 355: year, year. The root בן appears 2 times in this verse. 10 unique roots are used. Frequent roots: "from·the·age·of" (root בן, 499x in Numbers); "year" (root שנה, 90x in Numbers); "all·who·enter" (root בוא, 89x in Numbers). The etnachta (major mid-verse pause) falls on 'year', dividing the verse into phrases of 7 and 5 words. Full calculation: מִבֶּ֨ן [from·the·age·of] (92) + שְׁלֹשִׁ֤ים [thirty] (680) + שָׁנָה֙ [year] (355) + וָמַ֔עְלָה [and·upward] (151) + וְעַ֖ד [and·unto] (80) + בֶּן־חֲמִשִּׁ֣ים [the·age·of·fifty] (450) + שָׁנָ֑ה [year] (355) + כׇּל־הַבָּא֙ [all·who·enter] (58) + לַצָּבָ֔א [to·the·service] (123) + לַעֲבֹדָ֖ה [for·work] (111) + בְּאֹ֥הֶל [in·the·Tent·of] (38) + מוֹעֵֽד [Meeting] (120) = 2613.
Onkelos
From thirty years of age and upward, until fifty years of age — all who enter into service for service in the Tent of Meeting.
And those that were numbered of them by their families were two thousand seven hundred and fifty.
verse value 2558
Insights
Verse structure: 7 words, 36 letters. The shortest word is "seven" (שְׁבַ֥ע, 3 letters) and the longest is "by·their·clans" (לְמִשְׁפְּחֹתָ֑ם, 7 letters). 7 unique roots are used. Frequent roots: "and·they·were" (root היה, 180x in Numbers); "their·enrolled" (root פקד, 103x in Numbers); "two·thousand" (root אלף, 103x in Numbers). The etnachta (major mid-verse pause) falls on 'by·their·clans', dividing the verse into phrases of 3 and 4 words. Full calculation: וַיִּהְי֥וּ [and·they·were] (37) + פְקֻדֵיהֶ֖ם [their·enrolled] (239) + לְמִשְׁפְּחֹתָ֑ם [by·their·clans] (898) + אַלְפַּ֕יִם [two·thousand] (161) + שְׁבַ֥ע [seven] (372) + מֵא֖וֹת [hundred] (447) + וַחֲמִשִּֽׁים [and·fifty] (404) = 2558.
Onkelos
Their count by their families was two thousand seven hundred and fifty.
Or HaChaim
אלפים שבע מאות וחמשים, two thousand seven hundred and fifty. Here, when reporting the number of Kehatites the Torah did not write: "and seven hundred," i.e. ושבע מאות, as it did when reporting the number of the clan of Gershon between thirty and fifty in verse 40. Also, when reporting the number of Merarites in verse 44 the "hundreds" are preceded by the conjunctive letter ו i.e. ומאתים. Perhaps the absence of the letter ו when reporting the number of Kehatites is an allusion to Korach and those who died with him seeing they belonged to the clan of Kehat. Alternatively, the number seven hundred was subject to correction shortly after the time of the count as the uprising of Korach occurred either immediately before the debacle with the spies or shortly thereafter, at any rate during the same summer. While it is true that the Torah mentioned only one Kehatite by name during that uprising, i.e. Korach himself, other relatives may have been inclined to join him; at least they shared part of his guilt by not protesting Korach's conduct.
These are they that were numbered of the families of the Kohathites, of all that did serve in the tent of meeting, whom Moses and Aaron numbered according to the word of Hashem by the hand of Moses.
verse value 3742 — אֵ֤לֶּה = 36 (double-Chai)
Insights
Verse structure: 14 words, 60 letters. Notable word values: "these" (אֵ֤לֶּה) = 36, double chai. The shortest word is "these" (אֵ֤לֶּה, 3 letters) and the longest is "all·who·perform·duties" (כׇּל־הָעֹבֵ֖ד, 6 letters). The root פקד appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "whom" (root אשר, 223x in Numbers); "Moses" (root משה, 217x in Numbers). The etnachta (major mid-verse pause) falls on 'Meeting', dividing the verse into phrases of 7 and 7 words. Full calculation: אֵ֤לֶּה [these] (36) + פְקוּדֵי֙ [the·enrollment·of] (200) + מִשְׁפְּחֹ֣ת [the·clans·of] (828) + הַקְּהָתִ֔י [the·Kohathite] (520) + כׇּל־הָעֹבֵ֖ד [all·who·perform·duties] (131) + בְּאֹ֣הֶל [in·the·Tent·of] (38) + מוֹעֵ֑ד [Meeting] (120) + אֲשֶׁ֨ר [whom] (501) + פָּקַ֤ד [he·recorded] (184) + מֹשֶׁה֙ [Moses] (345) + וְאַהֲרֹ֔ן [and·Aaron] (262) + עַל־פִּ֥י [at·the·command·of] (190) + יְהֹוָ֖ה [Hashem] (26) + בְּיַד־מֹשֶֽׁה [through·Moses] (361) = 3742.
Onkelos
These are the counts of the families of Kehath, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the Word of Hashem, by the hand of Moses.
Daat Zkenim
על פי ה' ביד משה, “at the command of G–d, through Moses.” The counting of the sons of Kehot and the sons of Merari are described as having been done by Moses, whereas when it came to the counting of the sons of Gershon, the Torah only wrote: “at the command of the Lord,” without adding the words: “through Moses.” What is the reason for this? During the previous paragraph in verse 18, the Torah had written: וידבר ה' אל משה ואל אהרן, “the Lord spoke to Moses and Aaron, whereas in this paragraph G–d had only spoken to Moses; when the sons of Merari were counted, (verse 29) no mention was made of this having been at the command of G–d; it was necessary therefore to inform us that that count had also been commanded by the Lord. In order to make up for the omission of mentioning that the sons of Merari had also been counted at the command of the Lord, the Torah had to add that also the last section of Levites to be counted the sons of Gershon, had been counted at the express command by G–d to Moses.
And those that were numbered of the sons of Gershon, by their families, and by their fathers' houses,
verse value 2622
Insights
Verse structure: 6 words, 31 letters. The shortest word is "the·sons·of" (בְּנֵ֣י, 3 letters) and the longest is "by·their·clans" (לְמִשְׁפְּחוֹתָ֖ם, 8 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "by·their·clans" (לְמִשְׁפְּחוֹתָ֖ם). 6 unique roots are used. Frequent roots: "the·sons·of" (root בן, 499x in Numbers); "and·the·enrolled·of" (root פקד, 103x in Numbers); "by·their·clans" (root משפחה, 81x in Numbers). The etnachta (major mid-verse pause) falls on 'Gershon', dividing the verse into phrases of 3 and 3 words. Full calculation: וּפְקוּדֵ֖י [and·the·enrolled·of] (206) + בְּנֵ֣י [the·sons·of] (62) + גֵרְשׁ֑וֹן [Gershon] (559) + לְמִשְׁפְּחוֹתָ֖ם [by·their·clans] (904) + וּלְבֵ֥ית [and·to·the·house·of] (448) + אֲבֹתָֽם [their·ancestors] (443) = 2622.
Onkelos
The counts of the sons of Gershon, by their families and by their ancestral house:
from thirty years old and upward even to fifty years old, every one that entered upon the service, for service in the tent of meeting,
verse value 2613
Insights
Verse structure: 12 words, 51 letters. Verse gematria: 2613 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "from·the·age·of" (מִבֶּ֨ן, 3 letters) and the longest is "the·age·of·fifty" (בֶּן־חֲמִשִּׁ֣ים, 7 letters). Words sharing gematria 355: year, year. The root בן appears 2 times in this verse. 10 unique roots are used. Frequent roots: "from·the·age·of" (root בן, 499x in Numbers); "year" (root שנה, 90x in Numbers); "all·who·enter" (root בוא, 89x in Numbers). The etnachta (major mid-verse pause) falls on 'year', dividing the verse into phrases of 7 and 5 words. Full calculation: מִבֶּ֨ן [from·the·age·of] (92) + שְׁלֹשִׁ֤ים [thirty] (680) + שָׁנָה֙ [year] (355) + וָמַ֔עְלָה [and·upward] (151) + וְעַ֖ד [and·unto] (80) + בֶּן־חֲמִשִּׁ֣ים [the·age·of·fifty] (450) + שָׁנָ֑ה [year] (355) + כׇּל־הַבָּא֙ [all·who·enter] (58) + לַצָּבָ֔א [to·the·service] (123) + לַעֲבֹדָ֖ה [for·work] (111) + בְּאֹ֥הֶל [in·the·Tent·of] (38) + מוֹעֵֽד [Meeting] (120) = 2613.
Onkelos
From thirty years of age and upward, until fifty years of age — all who enter into service for service in the Tent of Meeting.
These are they that were numbered of the families of the sons of Gershon, of all that did serve in the tent of meeting, whom Moses and Aaron numbered according to the commandment of Hashem.
verse value 3482 — אֵ֣לֶּה = 36 (double-Chai)
Insights
Verse structure: 14 words, 57 letters. Notable word values: "these" (אֵ֣לֶּה) = 36, double chai. The shortest word is "these" (אֵ֣לֶּה, 3 letters) and the longest is "all·who·perform·duties" (כׇּל־הָעֹבֵ֖ד, 6 letters). The root פקד appears 2 times in this verse. 13 unique roots are used. Frequent roots: "the·sons·of" (root בן, 499x in Numbers); "Hashem" (root יהוה, 389x in Numbers); "whom" (root אשר, 223x in Numbers). The etnachta (major mid-verse pause) falls on 'Meeting', dividing the verse into phrases of 8 and 6 words. Full calculation: אֵ֣לֶּה [these] (36) + פְקוּדֵ֗י [the·enrollment·of] (200) + מִשְׁפְּחֹת֙ [the·clans·of] (828) + בְּנֵ֣י [the·sons·of] (62) + גֵרְשׁ֔וֹן [Gershon] (559) + כׇּל־הָעֹבֵ֖ד [all·who·perform·duties] (131) + בְּאֹ֣הֶל [in·the·Tent·of] (38) + מוֹעֵ֑ד [Meeting] (120) + אֲשֶׁ֨ר [whom] (501) + פָּקַ֥ד [he·recorded] (184) + מֹשֶׁ֛ה [Moses] (345) + וְאַהֲרֹ֖ן [and·Aaron] (262) + עַל־פִּ֥י [at·the·command·of] (190) + יְהֹוָֽה [Hashem] (26) = 3482.
Onkelos
These are the counts of the families of the sons of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the Word of Hashem.
And those that were numbered of the families of the sons of Merari, by their families, by their fathers' houses,
verse value 3329
Insights
Verse structure: 7 words, 33 letters. The shortest word is "sons·of" (בְּנֵ֣י, 3 letters) and the longest is "by·their·clans" (לְמִשְׁפְּחֹתָ֖ם, 7 letters). The root משפחה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "sons·of" (root בן, 499x in Numbers); "and·the·enrollment·of" (root פקד, 103x in Numbers); "clans·of" (root משפחה, 81x in Numbers). The etnachta (major mid-verse pause) falls on 'Merari', dividing the verse into phrases of 4 and 3 words. Full calculation: וּפְקוּדֵ֕י [and·the·enrollment·of] (206) + מִשְׁפְּחֹ֖ת [clans·of] (828) + בְּנֵ֣י [sons·of] (62) + מְרָרִ֑י [Merari] (450) + לְמִשְׁפְּחֹתָ֖ם [by·their·clans] (898) + לְבֵ֥ית [by·house·of] (442) + אֲבֹתָֽם [their·ancestors] (443) = 3329.
Onkelos
The counts of the families of the sons of Merari, by their families, by their ancestral house:
from thirty years old and upward even to fifty years old, every one that entered upon the service, for service in the tent of meeting,
verse value 2613
Insights
Verse structure: 12 words, 51 letters. Verse gematria: 2613 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "from·age·of" (מִבֶּ֨ן, 3 letters) and the longest is "age·of·fifty" (בֶּן־חֲמִשִּׁ֣ים, 7 letters). Words sharing gematria 355: year, year. The root בן appears 2 times in this verse. 10 unique roots are used. Frequent roots: "from·age·of" (root בן, 499x in Numbers); "year" (root שנה, 90x in Numbers); "all·who·come" (root בוא, 89x in Numbers). The etnachta (major mid-verse pause) falls on 'year', dividing the verse into phrases of 7 and 5 words. Full calculation: מִבֶּ֨ן [from·age·of] (92) + שְׁלֹשִׁ֤ים [thirty] (680) + שָׁנָה֙ [year] (355) + וָמַ֔עְלָה [and·upward] (151) + וְעַ֖ד [and·up·to] (80) + בֶּן־חֲמִשִּׁ֣ים [age·of·fifty] (450) + שָׁנָ֑ה [year] (355) + כׇּל־הַבָּא֙ [all·who·come] (58) + לַצָּבָ֔א [to·the·service] (123) + לַעֲבֹדָ֖ה [for·work] (111) + בְּאֹ֥הֶל [in·Tent·of] (38) + מוֹעֵֽד [Meeting] (120) = 2613.
Onkelos
From thirty years of age and upward, until fifty years of age — all who enter into service for service in the Tent of Meeting.
even those that were numbered of them by their families, were three thousand and two hundred.
verse value 2862
Insights
Verse structure: 6 words, 33 letters. Verse gematria: 2862 is divisible by 18, the value of chai ('life'). The shortest word is "three·of" (שְׁלֹ֥שֶׁת, 4 letters) and the longest is "by·their·clans" (לְמִשְׁפְּחֹתָ֑ם, 7 letters). 6 unique roots are used. Frequent roots: "and·they·were" (root היה, 180x in Numbers); "their·enrollment" (root פקד, 103x in Numbers); "thousand" (root אלף, 103x in Numbers). The etnachta (major mid-verse pause) falls on 'by·their·clans', dividing the verse into phrases of 3 and 3 words. Full calculation: וַיִּהְי֥וּ [and·they·were] (37) + פְקֻדֵיהֶ֖ם [their·enrollment] (239) + לְמִשְׁפְּחֹתָ֑ם [by·their·clans] (898) + שְׁלֹ֥שֶׁת [three·of] (1030) + אֲלָפִ֖ים [thousand] (161) + וּמָאתָֽיִם [and·two·hundred] (497) = 2862.
Onkelos
Their count by their families was three thousand two hundred.
These are they that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the commandment of Hashem by the hand of Moses.
verse value 3445 — אֵ֣לֶּה = 36 (double-Chai)
Insights
Verse structure: 12 words, 48 letters. Notable word values: "these" (אֵ֣לֶּה) = 36, double chai. Verse gematria: 3445 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "these" (אֵ֣לֶּה, 3 letters) and the longest is "through·Moses" (בְּיַד־מֹשֶֽׁה, 6 letters). The root פקד appears 2 times in this verse. 10 unique roots are used. Frequent roots: "sons·of" (root בן, 499x in Numbers); "Hashem" (root יהוה, 389x in Numbers); "that" (root אשר, 223x in Numbers). The etnachta (major mid-verse pause) falls on 'Merari', dividing the verse into phrases of 5 and 7 words. Full calculation: אֵ֣לֶּה [these] (36) + פְקוּדֵ֔י [the·enrollment·of] (200) + מִשְׁפְּחֹ֖ת [clans·of] (828) + בְּנֵ֣י [sons·of] (62) + מְרָרִ֑י [Merari] (450) + אֲשֶׁ֨ר [that] (501) + פָּקַ֤ד [recorded] (184) + מֹשֶׁה֙ [Moses] (345) + וְאַהֲרֹ֔ן [and·Aaron] (262) + עַל־פִּ֥י [at·command·of] (190) + יְהֹוָ֖ה [Hashem] (26) + בְּיַד־מֹשֶֽׁה [through·Moses] (361) = 3445.
Onkelos
These are the counts of the families of the sons of Merari, whom Moses and Aaron counted according to the Word of Hashem, by the hand of Moses.
from thirty years old and upward even to fifty years old, every one that entered in to do the work of service, and the work of bearing burdens in the tent of meeting,
verse value 3865
Insights
Verse structure: 15 words, 62 letters. The shortest word is "from·age·of" (מִבֶּ֨ן, 3 letters) and the longest is "age·of·fifty" (בֶּן־חֲמִשִּׁ֣ים, 7 letters). Words sharing gematria 355: year, year. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·work·of" (וַעֲבֹדַ֥ת). The root בן appears 2 times in this verse. 11 unique roots are used. Frequent roots: "from·age·of" (root בן, 499x in Numbers); "year" (root שנה, 90x in Numbers); "all·who·come" (root בוא, 89x in Numbers). The etnachta (major mid-verse pause) falls on 'year', dividing the verse into phrases of 7 and 8 words.
Onkelos
from thirty years of age and upward, until fifty years of age — all who entered to perform the service of serving and the service of bearing burdens in the Tent of Meeting —
Rashi
עבדת עבדה THE SERVICE OF THE MINISTRY — (lit., a service of a service). This is the song of the Levites with accompaniment of cymbals and harps, this being the service attached to another service (the sacrificial service) (Arakhin 11a). ועבדת משא is what it literally implies: AND THE SERVICE OF CARRYING.
Ibn Ezra
"Service of service" — as I have explained; and the meaning of all those numbered [is that] they were from thirty years of age.
Chizkuni
לעבוד עבודת עבודה, “to perform the work of bearing burdens.” This task of dismantling and reerecting the Tabernacle was shared in equal measure by all the Levites. ועבודת משא, “and the work of carrying;” a reference to the table, the Ark, the menorah, and the two altars carried by the Kehatites.
Rabbeinu Bahya
לעבוד עבודת עבודה, “to perform the work of service.” This is a reference to the song which in itself was a service to support another “service,” namely the sacrificial offerings (Erchin 11). This reflects what David said in Psalms 100,5: “serve the Lord in joy.” We have a clear verse that the offerings were accompanied by song in Chronicles Ii 35,15: “the Asaphite singers were at their stations, by command of David and Asaph and Heman and Jeduthun, the seer of the king; they did not have to leave their tasks.” The “song” referred to was accompanied by music played with harps and percussion instruments. They used to sing the praises of the Lord at the times the daily public sacrifices were being offered on the Altar. Our sages (Erchin 13) discuss the details of the musical instruments such as the number of strings on the harp (lyre) being seven. They base this on Psalms 16,11 שובע שמחות את פניך, “In Your presence is perfect joy.” They suggest that instead of reading the word for “perfect” as sovea, it should be read as sheva, “seven,” [same spelling as letters without vowels. Ed.] According to tradition, when the Messiah will come the music played at the sacrificial offerings will be on an instrument with eight instead of seven strings. This is alluded to in Psalm 12,1 which commences with the words: “on the eight-stringed instrument.” In a still more distant period we envision a harp featuring ten strings as alluded to in Psalms 33,2 as well as 92,4. All of these details are discussed at the end of the second chapter of Erchin. [The relevance of these somewhat peripheral-sounding discussions is that our present universe is perceived as being based on the seven fixed stars, planets of pre-Copernicus astronomical principles, Ed.]. It is presumed that the general supervision exercised by G’d over all of mankind once the messianic age arrives will be increased to eight such planets. At a still later period, the period perceived as “the world to come” (in terms of resurrection of the dead), the world will enjoy supervision by G’d based on ten planets assigned that task. You should be aware that the entire subject of song being offered during the offering of the public sacrifices has not been spelled out anywhere until the time of David. The number of Levites (of whom Scripture tells specifically as singing hymns) is eight. They were: אסף, הימן, ידותן ,איתן האזרחי,; this makes four. Add Levi, who is referred to here as בן “son;” this makes five; then there is the one called על הגיתית, a reference to the family of Gattit a song offered by that family who hosted the Holy Ark. (compare Chronicles I 13,13). This gives us six. Add the sons of Korach; this makes seven. Finally, there are the “sons” of Moses giving us a grand total of eight such “singers,” or better: “composers of songs and hymns” who were all Levites. These eight people between them used eight musical instruments. The instruments are known as: 1) נגינות (Psalms. 4,1). 2) מחלת, (Psalms. 53,1). 3) עלמות שיר (Psalms. 46,1). 4) משאת (Chronicles I 15,22). 5) נחילות (Psalms .5,1). 6) שושנים, (Psalms. 45,1).7) גתית, (Psalms. 8,1). 8) שמינית, (Psalms 6,1).
Daat Zkenim
לעבוד עבודת עבודה, “who were subject to the duties of service and porterage. Seeing that the specific tasks performed by the priests included the slaughtering of the sacrificial animals, removing their skins, and the cutting up of the various parts of them, the Levites were commanded to perform auxiliary tasks as detailed in by Ezra in the Book of in Chronicles II 29,34 in connection with the Passover festival celebrated under the reign of King Chizkiyahu, when due to the few number of priests available, the Levites were called upon to help in skinning the many animals that had been slaughtered on that day.
even those that were numbered of them, were eight thousand and five hundred and eighty.
verse value 2474
Insights
Verse structure: 7 words, 34 letters. The shortest word is "eight·of" (שְׁמֹנַ֣ת, 4 letters) and the longest is "their·enrollment" (פְּקֻדֵיהֶ֑ם, 6 letters). The root שמנה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·they·came·to" (root היה, 180x in Numbers); "their·enrollment" (root פקד, 103x in Numbers); "thousand" (root אלף, 103x in Numbers). The etnachta (major mid-verse pause) falls on 'their·enrollment', dividing the verse into phrases of 2 and 5 words. Full calculation: וַיִּהְי֖וּ [and·they·came·to] (37) + פְּקֻדֵיהֶ֑ם [their·enrollment] (239) + שְׁמֹנַ֣ת [eight·of] (790) + אֲלָפִ֔ים [thousand] (161) + וַחֲמֵ֥שׁ [and·five] (354) + מֵא֖וֹת [hundred] (447) + וּשְׁמֹנִֽים [and·eighty] (446) = 2474.
Onkelos
their total count was eight thousand five hundred and eighty.
According to the commandment of Hashem they were appointed by the hand of Moses, every one to his service, and to his burden; they were also numbered, as Hashem commanded Moses.
verse value 4445 — יְהֹוָ֜ה = 26 (Hashem)
Insights
Verse structure: 13 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "recorded" (פָּקַ֤ד, 3 letters) and the longest is "for·his·service" (עַל־עֲבֹדָת֖וֹ, 7 letters). Words sharing gematria 311: each·one, each·one. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·for·his·burden" (וְעַל־מַשָּׂא֑וֹ). The root יהוה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "through·Moses" (root משה, 217x in Numbers); "each·one" (root איש, 130x in Numbers). The etnachta (major mid-verse pause) falls on 'and·for·his·burden', dividing the verse into phrases of 9 and 4 words. Full calculation: עַל־פִּ֨י [at·command·of] (190) + יְהֹוָ֜ה [Hashem] (26) + פָּקַ֤ד [recorded] (184) + אוֹתָם֙ [them] (447) + בְּיַד־מֹשֶׁ֔ה [through·Moses] (361) + אִ֥ישׁ [each·one] (311) + אִ֛ישׁ [each·one] (311) + עַל־עֲבֹדָת֖וֹ [for·his·service] (582) + וְעַל־מַשָּׂא֑וֹ [and·for·his·burden] (453) + וּפְקֻדָ֕יו [and·his·enrollment] (206) + אֲשֶׁר־צִוָּ֥ה [as·had·commanded] (602) + יְהֹוָ֖ה [Hashem] (26) + אֶת־מֹשֶֽׁה [Moses] (746) = 4445.
Onkelos
According to the Word of Hashem he counted them, by the hand of Moses, each man according to his service and his burden; and they were counted as Hashem commanded Moses.
Rashi
ופקדיו אשר צוה ה' את משה — This means, and those appointed by him (Moses) were appointed under the terms of the command which God had given to Moses (v. 43): from thirty years to fifty years old.
Ramban
UPHKUDAV’ (THUS WERE THEY NUMBERED OF HIM) ‘ASHER’ THE ETERNAL COMMANDED MOSES. “A Masorah has it: Five [words in the Scriptures] are written asher (‘which,’ or ‘that’) but they are to be understood as ka’asher (‘as’), [this being one of the five cases, and therefore the above expression is to be interpreted as follows: thus were they numbered of him ‘as’ the Eternal commanded Moses]. And those counted were, in accordance with the command, from thirty to fifty years old.” This is Rashi’s language. If this is so, the word, uphkudav refers to Moses [thus were they numbered ‘of him’ — by Moses]. But Rabbi Abraham ibn Ezra commented that [the meaning of the verse is as follows]: every one, that is to say, of the three [Levitical] families — namely, Gershon, Kohath, and Merari — Moses appointed to his service, and to his burden as Scripture mentioned above [that he should appoint them]. And this is the meaning of [the word] uphkudav, namely “[the appointment] of every one” mentioned. But it is possible that the expression ‘asher’ tziva be understood in its plain sense [i.e., “which” He commanded, and not, as Rashi has it, as if it said ‘ka’asher’ tziva — “as” He commanded]. Scripture would thus be saying that Moses appointed [each of the sons of] these three brothers [i.e., Gershon, Kohath, and Merari] to his service and to his burden as explained above; ‘uphkudav’ (and the numbered individuals) of each of them ‘which’ the Eternal commanded Moses to count by their polls, he appointed to his service, and to his burden. Thus the verse mentioned that Moses numbered them by their families, and also that he appointed the [numbered] individuals by their polls, every one to his service, and to his burden. And such indeed is the law, that a Levite [of one group] is not permitted to do the work of another group or to assist therein, just as the Rabbis have said: “It once happened that Rabbi Yehoshua the son of Chananyah wanted to help [his fellow-Levite] Rabbi Yochanan the son of Gudgada to close the gates [of the Sanctuary]; whereupon [the latter] said to him: ‘Turn back, [for if you do not do so] your life is already forfeit, since I am one of the gatekeepers, and you are one of the singers.’”
Ibn Ezra
"Each man" — [referring] to Gershon, Kohath, and Merari. "To his service and to his burden" — therefore: "and his appointments." The passage of "they shall send away from the camp" [Num. 5:2] is joined here because the Divine Presence was in the midst of the camps, during their journeys and their encampments.
Sforno
EACH ONE TO HIS WORK AND HIS PORTERAGE AND HIS RESPONSIBILITY. He appointed each one to the work that he would do at the time of encampment AND HIS PORTERAGE at the time of traveling, that he would know the weight of his burden and he would know his responsibility, i.e., that he would know the names of the names of the items that he would carry that were designated by name, as it is said (v.32), "you shall list by name the objects that are their porterage tasks."
Or HaChaim
על פי ה׳ פקד אותם, He counted them at the command of G'd, etc. The actual command to appoint the Kehatites to their respective tasks, the Gershonides to their respective tasks, etc., was given only to Moses. Aaron had no hand in these appointments. Once Moses had counted them Aaron allocated the various tasks to each of the Levites who had been counted. When the Torah writes ופקודיו, "and his appointees," this is a reference to the appointments Aaron and his sons had made. This too, however, was only in compliance with instructions given by G'd to Moses.
Rabbeinu Bahya
על פי ה' פקד אותם ביד משה, “He counted them at the command of G’d to Moses.” When you compare the census of the Israelites with that of the Levites you will note that the expression: “at the command of G’d” does not occur in connection with the former. The reason this expression was introduced here was to draw attention to the attribute of Justice, an attribute closely associated with the tribe of Levi and its activities. This tribe was appointed to perform tasks which involved making sounds, raising their voices. The letter ש as in שיר, song, is by definition an allusion to שריקה, whistling, whereas the letter מ is by definition a letter which conveys the image of silence, דומם, or וידום אהרון, “Aaron remained silent” (Leviticus 10,3). We find a statement to this effect in the Sefer Yetzirah 6,1 where the significance of the three letters א-מ-ש is discussed. In addition to being assigned the function of singing and playing musical accompaniments during the offering of the daily communal sacrifices, the Levites were also charged with presiding over judicial matters and with mounting the security guard around the Tabernacle. The Levites were also permitted to slaughter the sacrificial animals seeing that the priests did not do this. There was a rule that the Levites and the Priests must not perform each other’s tasks, and moreover, according to the Zohar, it was conceptually not acceptable for the Priests whose function it is to prolong and preserve life to kill the animals by slaughtering them. The sages derive from the words ושחט אותה לפני,ו “he shall slaughter it in his presence” (Numbers 19,3), the rule that a non-priest slaughter the red heifer whereas the High Priest Eleazar was only to supervise the procedure. (Compare commentary by Recanati on Nasso, item 124,1) The apparent contradiction to other verses is resolved by suggesting that animals intended as private offerings were slaughtered by the owners whereas animals intended as communal offerings were slaughtered by the Priests. [Compare notes by Rabbi Chavell.] At any rate, in view of the various tasks performed by the Levites you will usually find the expression על פי ה', “at the command of the Lord,” in connection with such instructions. I, (author speaking) am fairly convinced that the reason the count of the Levites included babies from the age of one month old is anchored in a mystical dimension of the word חדש, month. The mystical mystical dimension of “month” i.e. “moon” is that it governs by night. The function of the Levites which was a derivative of the attribute of Justice, an attribute predominately active at night, was to demonstrate the virtue of אמונה, “faith, loyalty.” We find this concept alluded to in Psalms 92,3 ואמונתך בלילה, “Your loyalty and dependability is best demonstrated at night.” [Moses contrasts חסד, loving kindness which is manifest by day, with the אמונה, “faithfulness,” which is manifest at night. Ed.]
Tur HaArokh
ופקודיו אשר צוה ה' את משה, “and his count coincided with what Hashem had commanded to Moses.” Rashi writes that all those mentioned by name were between 30 and 50 years of age. Nachmanides writes that if that had been so the subject of the word ופקודיו would have to be Moses. Ibn Ezra explains that the words איש איש, refer to Gershon, Kehat, and Merari, respectively, whom Moses had each appointed individually to specific tasks as we have explained earlier. This would be the meaning of the word ופקודיו, i.e. “the tasks to which each person had been appointed.” It is possible to understand the word אשר as part of the plain meaning, i.e. that Moses had assigned to each of the three brothers Gershon, Kehat, and Merari, his specific service, or task respectively. Each of these brothers in turn carried out his designated task in accordance with what G’d had instructed Moses to convey to them. This involved appointing many individuals to many individual tasks.
Onkelos
Chizkuni