Ages of Levite Workers/2

Ages of Levite Workers

Exegetical Approaches

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Different Levels of Obligation

Only Levites aged 30 and up were fully obligated to work in the Mishkan.  Those younger were either in training or volunteers.

Sources:Tosefta ShekalimShekalim 3:16About the Tosefta, Sifre Bemidbar8:248:25About Sifre Bemidbar, Bavli ChulinChulin 24aAbout the Bavli, RashiBemidbar 8:24-26About R. Shelomo Yitzchaki, RambanBemidbar 8:24-26About R. Moshe b. Nachman, RalbagBemidbar 4:2Bemidbar 8:24-26Ezra 3:8Divrei HaYamim I 23:4Divrei HaYamim I 23:24About R. Levi b. Gershom, HaKetav VeHaKabbalahBemidbar 8:24About R. Yaakov Mecklenburg, MalbimBemidbar 4:3Bemidbar 8:24-26About R. Meir Leibush Weiser,

Training or Volunteering – These sources disagree whether the Levites were obligated to practice from the age of 25, or whether they were simply allowed to volunteer for certain tasks:

• Train – Most of these sources claim that the Levites were obligated to begin training at 25.
• Volunteer – Ramban, instead, suggests that the verse is speaking only of volunteer work.  From the age of 25, any Levite could assist the older Levites whenever he wanted; he simply could not be in charge of any specific task.

"לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד" – HaKetav VeHaKabbalah and Malbim¹ points to the contrasting formulations in Chapters 4 and 8 to support the suggestion that the distinction relates to training. Throughout Chapter 4 the verses speak explicitly of the Levites doing work, "לִצְבֹא צָבָא לַעֲבֹד עֲבֹדָה בְּאֹהֶל מוֹעֵד" while in Bemidbar 8, instead, the verses write only "לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד".  Bemidbar 8 omits the verb "לַעֲבֹד" since Levites aged 25 are not actually obligated to work, but only "לִצְבֹא צָבָא", to gather together with the others who are working.

Why are only those above 30 counted? It is logical that only those with actual obligations are included in the census.

David's era – These sources explain the lower age limit set by David in differing ways:

• Obligation vs. allowance – HaKetav VeHaKabbalah suggests that the obligation to train began at 25, but if one wanted to, he could train earlier as well.  As, such in David's time even those aged 20 gathered.²
• Mishkan vs. Mikdash –  Ralbag and Malbim,³ instead, suggest that the age limits set by Sefer Bemidbar applied only during eras when the Levites needed to carry the various vessels or parts of the Tabernacle. Towards the end of David's life,⁴ when he was planning for the building of a permanent Mikdash, when there would no longer be a necessity to transport anything, David lowered the age to 20. This is somewhat explicit in Divrei HaYamim itself, "כִּי אָמַר דָּוִיד הֵנִיחַ י״י אֱלֹהֵי יִשְׂרָאֵל לְעַמּוֹ וַיִּשְׁכֹּן בִּירוּשָׁלַ‍ִם עַד לְעוֹלָם.  וְגַם לַלְוִיִּם אֵין לָשֵׂאת אֶת הַמִּשְׁכָּן וְאֶת כׇּל כֵּלָיו לַעֲבֹדָתוֹ."

Second Temple Era – The explanations brought to explain the age limits in David's era can be applied to this period as well.  However, Ralbag suggests that the verse in Ezra 3 has nothing to do with working in the Mikdash. Rather, the Levites were assigned "לְנַצֵּחַ עַל מְלֶאכֶת בֵּית י״י", to oversee and hasten the construction of the Mikdash itself.⁵ This was a unique one-time task which is irrelevant to the discussion of the general Levitical tasks in Bemidbar.

Post 50 – Though all these sources agree that the work of carrying the vessels ended at age 50, they disagree regarding which tasks the Levites continued to perform afterwards:

• According to the Sifre and Ramban, the Levites continued to lock the gates and load the wagons ("עבודת בני גרשון")
• Rashi adds that they also continued to sing.

Different Tasks

The heavy work of carrying was assigned only to those thirty and above, but other tasks were given to those that were younger.

Sources:RashbamBemidbar 8:24-26About R. Shemuel b. Meir, Ibn EzraBemidbar 4:3Bemidbar 4:24Bemidbar 8:24-26About R. Avraham ibn Ezra, R. Yosef Bekhor ShorBemidbar 4:3Bemidbar 4:47Bemidbar 8:24-26About R. Yosef Bekhor Shor, AbarbanelBemidbar 8:5About R. Yitzchak Abarbanel, NetzivBemidbar 4:23Bemidbar 8:24About R. Naftali Tzvi Yehuda Berlin

What tasks? Though all these commentators agree that the task of carrying was limited to those thirty and above , they disagree regarding which tasks were fulfilled by those under 30:

• Guard duty –Rashbam assumes that the tasks of those above 50 and below 30 were identical, and therefore learns from Bemidbar 8:26 "וְשֵׁרֵת אֶת אֶחָיו בְּאֹהֶל מוֹעֵד לִשְׁמֹר מִשְׁמֶרֶת" that at these ages the Levites were assigned to guard the Mikdash.
• General work in the Mishkan – Ibn Ezra and R"Y Bekhor Shor differentiate between the two halves of the phrase "לַעֲבֹד וּלְמַשָּׂא" (and the similar "עֲבֹדַת עֲבֹדָה וַעֲבֹדַת מַשָּׂא") suggesting that  "עֲבֹדַת עֲבֹדָה / לַעֲבֹד" applies to those under thirty and "מַשָּׂא" to those above.  Ibn Ezra defines "עֲבֹדָה" as work related to the Mishkan itself, helping to erect the building, make bread, slaughter and guard. R"Y Bekhor Shor adds music, and other parts of the sacrificial procedure, explaining that "עבודת עבודה" refers to work which is meant to aid the work of the priests.⁶
• Singing and Repairing – The Netziv points to the description of the 25 year old's task:  "לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד", suggesting that "" refers to music (an action done together in a group) and "" to repairs.

Why differentiate? Ibn Ezra and Netziv suggest that the distinction was practical in nature; the task of carrying required more strength than the others and was therefore reserved for those of strength, from 30 to 50.⁷ Rashbam is somewhat ambiguous saying only that those under 30 are "unworthy of carrying" ( "אינו ראוי לעבודת משא").  It is unclear if he means that until they are older the Levites are not spiritually mature enough for the job,⁸ or simply that they are not physically fit.

Why are only those above 30 counted?

¹ See also HaKetav VeHaKabbalah and Malbim.

² Ramban similarly implies that the starting point of age 25 for volunteering mentione din Bemidbar was not meant to be exclusive and that volunteer service could in fact begin earlier. However, if so, it is not clear why the Torah specifies the age of 25.  Ramban might reply that the Torah simply mentioned the common age at which one would generally begin volunteering.

³ See also RadakDivrei HaYamim I 23:26-31About R. David Kimchi.  These sources might be drawing off Bavli ChulinChulin 24aAbout the Bavli which claims that the age limits of Sefer Bemidbar only refer to a time period in which the vessels were carried on one's shoulder, but not to the period of Shiloh or the Mikdash when this was no longer the case. See also the Sifre 8:25About Sifre Bemidbarwhich distinguishes between the era of the Wilderness and after arrival in Canaan. Both the Bavli and Sifre, however, focus only on the upper limit of fifty and not the age at which service was to begin.

⁴ According to this reading, it is not clear why initially David counted only those from 30 and up (Divrei HaYamim I 23:3).  Malbim answers that it was only after realizing that there were not sufficient Levites aged 30-50 to fulfill all the necessary tasks that David decided to also engage those younger than 30. To these younger Levites he assigned less important jobs, leaving the more important tasks such as singing to the older Levites.

⁵ Since enemies ("צָרֵי יְהוּדָה וּבִנְיָמִן") attempted to interrupt the construction, overseers were necessary.

⁶ See also Bavli Arakhin 11a

⁷ It is not clear, though, whether a 25 year old is necessarily weaker than a 45 year old.

⁸ A requirement of spiritual maturity is logical fot the tasks of Kehat who were responsible for transporting that various vessels and not simply the boards or curtains.