Page images
PDF
EPUB

NUMBERS.

QUESTION 150.

Num. 1:49. Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel.

Deut. 10:6. To Mosera, there Aaron died; 8. At that time the Lord separated the tribe of Levi.

If the tribe of Levi was separated from the others and numbered apart, in the second year after the children of Israel came out of Egypt, how then does Scripture, after narrating the movements of the people during forty years, say that "at that time the Lord separated the tribe of Levi?"

RECONCILIATION.

According to Rashi the verses easily solve themselves, for saying "at that time" does not refer to their journies, but to another passage; for Moses had just before recited the circumstances attending the making of the golden calf, in which he impressed on the minds of the people, that by the sin they had committed against God, how he had broken the first tables of stone, and made others instead. The tribe of Levi were not only innocent of the crime, but even shewed themselves very zealous in avenging the cause of the Lord, and were therefore chosen, in lieu of the first-born, to serve in the temple. So that the words, "at that time," refer solely to the case of the calf related just before. Many other authors agree in this reconcilement of the two passages.

QUESTION 151.

Num. 2:17. Then the tabernacle of the congregation shall set forward, with the camp of the Levites in the midst of the camp.

.

Num. 10:33. And they departed from the Mount of the Lord three days' journey, and the ark of the covenant of the Lord went before them in the three days' journey.

The contradiction is manifest; for if the ark that was in the tabernacle, moved in the midst of the camps (as stated in the first verse), how then does the second passage say that it moved before the camps in the three days' journey?

RECONCILIATION.

In "Siphré" it says, that the ark which moved in advance of the camps, was the one that contained the two broken tables. And here it is necessary to observe, that R. Joda ben Lakish1 held the opinion, that Israel carried two

'Jerusalem Talmud Shekalim.

arks in the wilderness, one made by Moses previous to that of Bezaleel, in which he put the broken tables, and the other made by Bezaleel after the construction of the tabernacle, in which the new ones were placed. Of these two, the one Moses had made went before the camp in the three days' journey, and went out with the army when they offered battle, and was the one captured by the Philistines in the time of Eli; but that of Bezaleel, which contained the other tables and the Law, always moved in the centre of the camps. So that by there being two arks, the two verses are conciliated; and although Rabanan, in the same place, are of a different opinion, and say there was only one ark, which was captured in the days of Eli, which opinion is adopted by some, yet R. David Kimchi, in his exposition of Samuel, and Rashi, hold the first opinion; as in addition to its being the most probable, it also solves the doubt completely.

R. Samuel Japhé 2 also holds that there were two arks; but is of opinion, that the one which went in advance "To search out a resting place for them," was that of Bezaleel, as being more holy; but that is nothing to the purpose.

Nachmanides gives an excellent explanation; which is, that it being stated the ark moved in advance of the camps in the three days' journey, is only to be understood for the first journey, on the three first days of moving from Mount Sinai: this the verse itself shews, "And they departed from the mount of the Lord three days' journey, and the ark of the covenant of the Lord went before them in the three days' journey, to search out a resting-place for them." We there see it says, "On going from the mount of the Lord," that is Sinai; and so at the end of those three days' journey on the cloud stopping, they erected the tabernacle, and put the ark into it; and thenceforward it moved with the tabernacle of the congregation, in the centre of the camps, as the first verse ordains. In this way no contradiction remains. This opinion is adopted by Don Isaac Abarbanel, in his commentary on the text, and on Samuel.

[blocks in formation]

The first text says, that the number of the Levites was 22,000, whereas the other verses prove it to have been 22,300, thus shewing a difference of three hundred, how can this manifest contradiction be reconciled?

RECONCILIATION.

This doubt is mooted in the Guemara,' and solved thus:

We know that when the Lord God smote the first-born of Egypt, on the 15th Nisan, he immediately sanctified those of Israel, who always administered to the holy things as priests; thus we find Moses at Mount Sinai built an altar, and the young men were the sacrificers; and according to the Chaldee paraphrase,

[graphic]

2 Japhé Marhé. p. 141.

they were the priests, which institution lasted until the time of the worship of the golden calf, wherein the first-born being inculpated, they were excluded from the noble office, and it was conferred on the tribe of Levi (as stated in the preceding Question), for having shown a holy zeal for the Lord; and then God ordered that the Levites should be counted from one month old, as the first-born had been, and that they should succeed to their place.

[ocr errors]

When a census of the latter was taken, they were found to be 22,273, they were replaced by 22,000 Levites, who served to redeem a similar number of first-born; and God ordered that the redemption of the remaining 273 should be effected by their paying five shekels each, and that such payment might not give cause for offence, nor complaint of partiality in its imposition, the ancient Sages say they all drew lots; and that there was a wheel containing 22,000 tickets, on which was written ¡a (son of Levi), and 273 with op 'n (five shekels), that each first-born came and drew a ticket, those who drew a "son of Levi" remained free, and those who drew "five shekels" were redeemed on paying the amount.

The Sages argue, if the account is stated correctly, there was 22,300 Levites, and the first born being 22,273, there were twenty-seven Levites more instead of three hundred deficient of the required number; therefore, what occasion was there to draw lots or pay five shekels each? They answer, that the three hundred Levites not included in the account, were themselves first-born, and being such they retained the privilege of the priestly office by virtue of their primogeniture, and, therefore, could not replace any first-born of Israel, for this reason, when the number of the Levites was recorded, these 300 were not included, as they could not serve the purpose God had ordered them to be counted for, which was to redeem the first-born of Israel, and thus the doubt is solved.

QUESTION 153.

Numbers, 4:3. upward.

From thirty years old and

30. Even until fifty years oldshalt thou number them.

Numbers, 8:24. This belongeth to the Levites from twenty-five years old and upwards.

The first text expressly states that the Levites should commence their service at thirty years old, how then does the other say at twenty-five?

RECONCILIATION.

Our sages, in the Guemara1 and Siphré, conciliate this variation by saying, that at twenty-five years of age, the Levites entered the Tabernacle, but not to serve for the first five years, as, until they had attained thirty, they were occupied in learning the particularities and necessary duties of their office, as music, &c., so that, although at twenty-five they joined the other Levites, they were being instructed until they attained the age of thirty.

It must not be supposed that this term of initiation was long for this single study, as the Levites in the Temple sang scientifically, as R. Abraham Rophé3 proves, and which is very probable, for, as music particularly affects the soul, we find that evil spirits, (or hypocondriasis,) are often calmed by it, as it is

1 Holin, c. 1.

3 Siphre 1.

3 Shiltė Guiborim, c. 4.

said in Samuel, that Saul being troubled with them, David mitigated his sufferings by playing on a harp. Nauclerc says, "It is a doctrine of mathematicians that demons cannot endure the sounds of music; it is not only advantageous and useful in cases of melancholy, but in many other diseases, as various authors state."5

Aristotle also said, that certain descriptions of music and melody were necessary to arouse inspiration in a prophet, which the Scriptures state, for we find that Elisha required a minstrel' to be brought to him when he was requested to prophecy to Jehoshaphat; and Asaph, Heman, and Jeduthun also prophesied to the sound of their instruments.8

From all which it is deduced, that music being so efficacious, and possessing so many advantages, (as Plato argued, 9) who can doubt but that the Levites sang to perfection, and according to correct principles! for the study of which. five years was not too long a period.

In "Bereshit Raba," R. Samuel ben Nachman said, that Moses experienced great difficulty in teaching the Levites music, which R. Samuel Japhé10 observes, proceeded from his teaching them scientifically. This is the conciliation the ancients give to these verses; but the texts seem to explain themselves, for it says respecting those of thirty, that they were "to do the work," while those at twenty-five were "to wait upon the service," and not "to do the work," therefore they only entered at twenty-five to wait upon the other Levites."

R. Abraham Aben Ezra gives another interpretation, which is, that from twenty-five to thirty years of age, they performed the service of the Tabernacle of the congregation, that is, the light duties, such as taking care no stranger entered the Temple, and the like; but at thirty and upwards, when they had more strength and experience, they performed the heavier ones, such as carrying the Tabernacle, as it says, "to serve, and for carrying :" by which distinction the verses conciliate.

Nachmanides thinks differently, and says, that the Levites whom Moses and Aaron numbered, (and who had their respective duties assigned to them,) were thirty years old, but they nevertheless enjoined the Levites to present themselves at twenty-five years of age, when they were fit for service, and each had permission given him to assist his brethren, the other Levites; but no particular duty was allotted to them, by which they might become chiefs, as such preeminence could not be acquired but by those above thirty years of age. This idea is very probable.

Although such was the Law, divine permission was given that they might enter at twenty, seeing the necessity that would exist for a sufficient number of Levites after the erection of the Temple.

QUESTION 154.

Numbers, 4:15. After that the sons of Kehath shall come to bear it, but they shall not touch any holy thing, lest they die.

4

1 Sam. 16:13.

Deut. 31:25. Moses commanded the Levites.

26. Take this book of the Law, and put it in the side of the Ark of the Covenant of the Lord.

• Bætius, Seneca, Homer, Plutarch, Pliny, Avicenna, Galen, Elianus, Marcianus Capella, Celius Aurelianus, Celsus Africanus, and many others. (The Greeks relate the wonderful effects of their music to excite or calm the passions; therefore, unless we discredit all history, it must be acknowledged the music of the ancients was much more affecting than ours. TRANSLATOR.)

[blocks in formation]

8

1 Chronicles, 25:1.

10 Japhé Tohar.

9 B. 4. De Rep.

After Aaron and his sons had been consecrated, and the sanctuary covered, the Law ordained that the Levites, the sons of Kehath, were to take the poles of the Ark, and bear it, but if they touched the Ark itself they were to die; how then does the latter passage say, that the Levites were commanded to take the book of the Law, and put it into the side of the Ark, which could not be done without touching it?

RECONCILIATION,

1

In Scripture, priests are often termed Levites, from being descendants of Levi, as it is said, "The priests, the Levites, the sons of Zadok ;"1 so that its saying, Moses commanded the Levites to put the Law into the Ark, must be understood for the priests, by which the verses do not differ.

Or it may be said, that the law was not put into the ark, but into a closet attached to it, as one of the Sages of the Talmud2 adduced, who understands it to be that God ordered it should be put into the side of the ark as will hereafter be shewn. The Levites thus putting the book of the law into a side place (or closet) of the ark might do so without touching the ark itself, which removes this doubt.

The commandment to the Levites to put the book of the law into the side of the ark, was given to prevent its falsification by any one, and that there should always exist a certain and known original. For this reason no alteration has ever occurred in the Hebrew Bible, neither in the time of Israel's prosperity, or in that of their adversity; whereas in the Latin and Greek versions there are so many discrepancies, that scarcely any two are to be found alike, which is acknowledged by Augustine in his "City of God;" he says it is not credible that the Jews have at any time vitiated the sacred text, for which he adduces various reasons not necessary to be detailed here.3

[blocks in formation]

3

To preserve the law from any interpolation, or even the change of a single letter, by which the meaning of a word might be altered, our Sages as a fence to it, enumerated the number of each letter it contains; at a much later period R. Seadiah a Gaon enumerated the number of each letter in the whole Bible; as it may prove interesting to the curious, I have copied both lists.-TRANSLATOR.

[merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][ocr errors][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][subsumed][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small]
« PreviousContinue »