Parsha Bemidbar: Numbers 1:1-4:20

Parsha Bemidbar: Day 4 (Numbers 3:1-13) (Study Notes)

(Numbers 3:1)

In our previous daily parsha portion, we learned about the census that Hashem commanded Moshe to take of the fighting aged men who were 20 years and older from all of the 12 Tribes. The only Tribe that was not included in the census taken by Moshe was the Tribe of the Levites. We learned in our last daily study that the Levites were not included because their mission was not fight the physical warfare of the Israelites, but rather the mission of the Levites was to fight the spiritual battles of the Israelites.

Since the Levites had a separate mission, the members of their Tribe were accounted for in a separate (or set apart) census. This portion of Parsha Bamidbar begins to recount the separate census of the Levites. In the opening line we are reminded that the Levites are

These two individuals were from the same family and called by Hashem to be the spiritual leaders that would lead the Hebrews out of Egypt. Aaron and Moshe also had a sister, Miriam, who was a prophetess of Israel. However, since only the men are ordained and anointed as priests in the Israelite priesthood, she is not mentioned in this census.

We also learn in the opening verse of Numbers chapter 3 that the census of the Levites also occurs

It is interesting to note that when Hashem spoke of the census for the Tribal Leaders in Numbers 1:1, His focus for the timing was on the wilderness of Sinai. Here, Hashem's focus is on the Mountain of Sinai. This small detail tells us that census of the Levites likely took place about a year earlier, when the Torah was given on Mount Sinai (Exodus 19). Whereas the census of the Tribal Leaders took place in the beginning of the second year.

Further, the focus on the Mountain when recounting the census of the Levites is attached to their mission and God-ordained purpose: They were to learn, teach, rule, judge, and lead the Israelites according to the Torah, which was handed down at Mount Sinai. The Tribal leaders, however, were to be like the wilderness--the dry sponge that absorbed and took to heart the Living Water of Torah, which would lead them to life.

(Numbers 3:2-3)

We are given the full list of Aaron's sons, who were the anointed priests who were ordained for the priesthood (see Leviticus 8 for the 7 Day ordination and Consecration ceremonies).

The names of Aaron's Sons:

1. Nadab (Aaron's firstborn)--Killed in Leviticus 10

2. Abihu--Killed in Leviticus 10

3. Eleazar

4. Ithamar

(Numbers 3:4)

We are reminded of the incident in Leviticus chapter when Nadab and Abihu offered strange fire to Hashem and they died because they drew too close to The Presence of Hashem.

Here in Numbers 3:4, however, we learn an additional piece of information:

In some translations, the phrase "died by the will of" is replaced by "before," but that is an inaccurate translation of the text.

In many midrashich commentaries from our sages, we see them wrestle with the deaths of Aaron's sons. In many of the Midrash, the sages give possible reasons for the deaths of Nadab and Abihu: they were prideful, they wanted to usurp the power and authority of Aaron and Moshe, they were drunk, they had no wives, the were improperly dressed, they entered the Tent of Meeting in appropriately...the list goes on.

In all of the sages' explanations their reasoning places the blame on the sons for having a sinful will or desire. But, here in Numbers 3:4, it is clear that the deaths of Nadab and Abihu was likely not due to a sinful will of Aaron's sons, but due to a deliberate will of Hashem.

We know that Hashem numbers the days of every person prior to giving them life here on earth even before it begins. In Judaism there is also the common belief that a person cannot die before it is their Hashem-appointed time, nor before their God-ordained mission and purpose are fulfilled. So, given these facets of Jewish faith, we can say that it truly was Hashem's will that Nadab and Abihu die while attempting to serve Him. Through the deaths of two priests, Hashem showed Himself to be holy and He

Thus, the death of Aaron's sons provided important lessons on the holiness of Hashem, His sanctity, and the importance of following Hashem's commands with precision, especially for the priests who were also supposed to lead, teach, and model the laws for the entire Israelite population.

(Numbers 3:4 continued)

We are also told that the sons of Aaron died in the wilderness of Sinai. We know from our studies of Leviticus 8-9 that the Tabernacle had just been anointed (along with the priests) (Leviticus 8) suggesting that the Tabernacle had been newly erected. From Exodus, we know the date of the first Time Moshe set up the Tabernacle:

We also learn that Nadab and Abihu left no sons, meaning their generations of service to Hashem ended with them. Hashem tells Moshe that since Nadab and Abihu (the first and second sons of Aaron) left no sons, that Eleazar and Ithamar were to serve as priests

This statement sees mundane but is connected to the law of Levirate marriage (yibbum), which

Aaron was not seek replacements to take the place of his sons outside of his own sons. This command connects to the fact that Hashem promises to the husband (or Ishi) of the Jewish people. The Torah is our Ketubah (or marriage contact), the mitzvot are our vows. We will learn later that the Levites were especially chosen from the chosen people to be Hashem's personal possession. So, when the brothers of Aaron's remaining sons died, they were required by Torah to "marry" Hashem in the place of their two brothers.

(Numbers 3:5-6)

Hashem communicates to Moshe and instructs that all of the Tribe of Levi should be

From this verse we gain the understanding that Aaron was the High Priest.Aaron was anointed and ordained as the High Priest. He was especially Holy and he was not allowed to leave the sanctuary, lest he die (Leviticus 21:12). As such, Aaron required people to attend to his needs. Yet, as noted by Rashi on Numbers 3:6, since Aaron was holy, no one except for the priests (who alone were allowed to attend to holy things) were allowed to minister to/serve Aaron.

Rashi on Numbers 3:6

(Numbers 3:7-8)

We learn which specific services the fellow Levites were to perform in service of Aaron:

1. Perform duties for Aaron: These duties were to be performed in front of the Tent of meeting (meaning outside of the tent of meeting). Specifically, this command might be speaking of performing the communal sin offering for the priesthood, which is to be performed "before the Tent of Meeting". (Leviticus 4:4)

2. Perform duties for the Community: These duties were to be performed in front of the Tent of meeting (meaning outside of the tent of meeting). Specifically, this command might be speaking of performing the communal sin offering for the Israelite community for unintentional sin, which is to be performed "before the Tent of Meeting". (Leviticus 4:14). This could also be referring to the duties pertaining to guilt and trespass (Leviticus 5), and of burnt offerings and meal offerings (Leviticus 1-3).

3. Perform the work of the Tabernacle: Specifically, these types of duties include taking care of the menorah and the showbread. Perhaps cleaning utensils and the priestly garments as well.

4. Take charge of all the furnishings of the Tent of Meeting: This duty is specifically on "behalf of the Israelites." Only the Levites could handle the furnishings of the Tabernacle, no one else. Thus, the burden of caring for and handling these most holy objects was placed solely on the Levites who were/are to keep guard lest the Israelite community die. We can understand the magnitude the weight of responsibility of the Levites' task when we remember that several members died when they accidently touched the Ark when an ox stumbled and jostled the Ark.

(Numbers 3:9)

Hashem commands that Moshe formerly assigned the Levites to Aaron and his sons. Yet, Aaron and his sons WERE Levites. Again, this command harkens to Rashi's comment above: since the Levites were holy, only the Levites could minister to and serve other Levites.

(Numbers 3:10)

Hashem makes clear that Aaron and his sons are alone responsible for the priestly duties. He reminds us that anyone else who "encroaches" on the duties of the priesthood will die. Thus, given the punishment we can understand why Levites should only be ministered to/helped by other Levites, lest a slave or servant accidently get involved in a holy task and die.

The holiness of the Levites came from the anointing that was performed during the 7 day consecration period (Leviticus 8). At the time of the consecration, the Levites were anointed with blood and oil. The blood was placed on the Right ear, the Right Thumb, and the Right big toe of each priest. This blood, like the blood on the altar, cleansed the priests and readied them for the anointing oil.

The anointing oil was placed on the head of the priests. It was this oil that made them anointed, sanctified, and holy.

(Numbers 3:11-13)

Here we learn that Hashem has taken the Levites from the Israelites

More poignantly, Hashem declares:

These declarations should not be taken lightly. They indicate that the Levites were the possession of Hashem. Like a slave who must only do the will of his master, so the Levites are only to do the will of Hashem. Yet, we learned in the last portion of Leviticus that a Jewish slave must not be treated as a slave. Rather, he must be allowed to eat with the owner, sleep comfortably in the owners home, live comfortably under the owner's care. So we see in Hashem's loving care of the Levites. From special clothes and holy gifts of meat and bread portions offered from The Master's (Hashem's) Table (The Altar) to dwelling quarters in the Temple Complex (here the Tabernacle Complex), Hashem proves how a Jewish master should treat his or her Jewish slave.

Hashem declares that the Levites are His special Possession because

Since the Levites were taken in place of the firstborn of the Israelites, so the Levites are Hashem's in place of the firstborns of Israel.

The firstborn of Israel were consecrated unto Hashem at the time of the first Pesach in Exodus 12-14. The Israelite firstborns were marked for life with blood of the Pesach on their doorposts. In Leviticus 8, the Levites are marked out for life in place of the firstborn with the blood on their Right Ear, Right Thumb, and Right Big Toe.

This marking of blood for life differentiates the Israelites from the Egyptians and the rest of the world, who will not enter into the house of Torah. As in Egypt, those firstborns who are outside the house marked with blood are marked for death, not life.

However, if anyone would grab the hem of a Jew and say we want to come with you because we know Hashem is for you, Hashem will gladly accept you into His flock. For we Jews do not have a monopoly on the Life-Giving, Life-Supporting, and Life-Sustaining Torah. Yes, we are the beacons of its light and Hashem's truth, but all who will grab hold of the Tree of Life and keep its mitzvot can prosper with the same abundance of life as is promised to the Jews.

Am Yisrael Chai!

Kimberly Davis

Notes for 5/13/2026