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 point 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.²

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.³
• Mishkan vs. Mikdash –  Ralbag and Malbim,⁴ 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,⁵ 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."‎⁶

Chizkiyahu's era – This position might suggest that the new age ranges set by David remained in effect throughout the First Temple period, since during the entire era there was no need to carry anything.

Second Temple Era – The explanations brought to explain the age limits in David's era can be applied to this period as well.  Ralbag, though, suggests that the verse in Ezra 3 has nothing to do with working in the Mikdash at all. Rather, the Levites were assigned "לְנַצֵּחַ עַל מְלֶאכֶת בֵּית י״י", to oversee and hasten the initial construction of the second Mikdash.⁷ This was a unique one-time task which is irrelevant to the discussion of the general Levitical tasks in Bemidbar.

Post 50 - what did they do? 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") but did not sing after the age of 50.
• Rashi, in contrast, suggests that they also continued to sing.

Post 50 - "וְלֹא יַעֲבֹד עוֹד" – Abarbanel questions this approach from the fact that Bemidbar 8:24-25 contrasts all of those aged 25-50 with those above 50, mandating that, in contrast to the former, the older Levites "should not continue to work".  This contrast would suggests that everyone aged 25 and older (and not only those 30 and up) was actively working and not merely training.

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

"בַּעֲבֹדַת אֹהֶל מוֹעֵד" vs. "עֲבֹדַת מַשָּׂא" – These sources note that in Bemidbar 8, when describing the work of the 25 year olds, the verses mention only gathering and working in the Ohel Moed ("לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד") but not "עֲבֹדַת מַשָּׂא", a term used only by those in the 30-50 age range.⁸  As such, they conclude that the task of carrying and transporting ("עֲבֹדַת מַשָּׂא") was limited to those over 30, while lighter tasks done in the Mishkan itself ("עֲבֹדַת אֹהֶל מוֹעֵד") were performed by the younger Levites.⁹

"לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד" – Ramban questions this approach, pointing out that the phraseology of "לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד" is found also by those aged 30 (see Bemidbar 4:35, 39, and 43), making it difficult to say that it uniquely describes the work of the younger Levites.

• Abarbanel responds that, indeed, all the tasks given to the 25 year olds were also performed by the 30 year olds, so it is not problematic that the same term should be found by both age groups. [In other words, the two age groups did not each have their own distinct set of tasks, with no overlap. The younger Levites were simply more limited, and had fewer jobs, not being involved in the transport.]
• Rashbam, however, does appear to maintain that the work of the younger Levites did not overlap with that of the 30-50 age group at all.¹⁰  If so, Ramban's question is a valid one. Rashbam might respond that the phrase "לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד" are a general term, which on its own does not refer to any one specific type of work. The different functions are learned only by the surrounding verses: in Bemidbar 4, by the term "עֲבֹדַת מַשָּׂא" and in Bemidbar 8, by "לִשְׁמֹר מִשְׁמֶרֶת".

What tasks? These commentators disagree regarding which specific jobs were performed 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.¹¹
• General work in the Mishkan – R"Y Bekhor Shor differentiates between the terms "עֲבֹדַת עֲבֹדָה" and "עֲבֹדַת מַשָּׂא" in Bemidbar 4:47, suggesting that the former includes the work allowed to the younger Levites.  He defines this "עֲבֹדַת עֲבֹדָה" as work which is meant to aid the work of others (the priests), suggesting that it includes both various stages of the sacrificial service (such as slaughter or skinning) and music making.¹² 
• Singing and Repairing – The Netziv focuses on the description of the 25 year olds' task in Bemidbar 8:24:  "לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד", suggesting that "לִצְבֹא צָבָא" refers to music (an action done together in a group) and "עֲבֹדַת אֹהֶל מוֹעֵד" to repairs.

Why differentiate? Most of these sources suggest that the distinction was practical in nature; the task of carrying required more strength than other jobs and was therefore reserved for those of strength, from 30 to 50.¹³ 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 were older the Levites were not spiritually mature enough for the job,¹⁴ or simply that they were not as physically fit.

Why are only those above 30 counted?

• Netziv suggests that only those who could perform all the various Levitical functions, including carrying, were counted.
• It is also possible that since transporting the Mishkan and its vessels was the main job of the Levites in the Wilderness period, only those who could do so were counted. 

David's era – David's innovation relates to the fact that in his era there was no longer a need for the Levites to carry the Mishkan or its vessels, and thus, no need to wait until the Levites turned 30. Yet, as Ramban questions, according to this approach, it is not clear why David would not then have counted the nation from the age of 25.  As this position maintains that the Torah already set an age for non-carrying tasks, David should have had no reason to change it.

Chizkiyahu's era – RadakDivrei HaYamim I 23:26-31Divrei HaYamim II 31:17About R. David Kimchi suggests that this was a one time ruling.  Since Achaz, Chikziyhau's father, had turned to idolatry, closing the Mikdash to worship, there was a fear that proper worship of Hashem had been forgotten.  As such, Chizkiyahu invited the Levites to come even before their age of service so as to teach and train them.

Ezra's era – This approach could suggest, as implied by Ralbag, that the verses in Ezra which speak of the Levites aged twenty being appointed "לְנַצֵּחַ עַל מְלֶאכֶת בֵּית י״" do not refer to continuous tasks of the Levites, but only to a one-time job of overseeing the construction of the Mikdash.¹⁵  Alternatively, this was a special decree due to the dearth of Levites who had returned from Bavel. [The returning priests numbered in the thousands, while the Levites numbered less than 100.  See Ezra 2:36-40.]

¹ See also Ramban who uses this point to support Rashi..

² Abarbanel, however, questions if it is really fair to say that the phraseology of "לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד" comes to exclude work.  After all, in Bemidbar 4, when speaking of those 30-50, we also find the very similar phrase  "כׇּל הַבָּא לַצָּבָא לַעֲבֹדָה בְּאֹהֶל מוֹעֵד" (4:35,39, and 43) even though these Levites are clearly being instructed to join in the work and not simply observe and learn.

³ 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.

⁴ 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.

⁵ 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.

⁶ It seems that David also removed the upper age limit, as the verses states simply "מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה". Once there was  no longer any heavy carrying, those above 50 did not need to be disqualified from further service.

⁷ Since enemies ("צָרֵי יְהוּדָה וּבִנְיָמִן") attempted to interrupt the construction, overseers were necessary.

⁸ In Bemidbar 4:47, when summarizing the various Levite tasks of those aged 30-50, the verses states "כׇּל הַבָּא לַעֲבֹד עֲבֹדַת עֲבֹדָה וַעֲבֹדַת מַשָּׂא".  Variations of this phrase are found throughout the chapter.  When speaking of Kehat's specific functions, we read, "וְשָׂמוּ אוֹתָם אִישׁ אִישׁ עַל עֲבֹדָתוֹ וְאֶל מַשָּׂאוֹ".  By Gershon the verse similarly states, "זֹאת עֲבֹדַת מִשְׁפְּחֹת הַגֵּרְשֻׁנִּי לַעֲבֹד וּלְמַשָּׂא" and by Merari, it echoes: "וְזֹאת מִשְׁמֶרֶת מַשָּׂאָם לְכׇל עֲבֹדָתָם". [Altogether the noun appears nine times in the chapter.]

⁹ Ramban questions this approach, pointing out that the phraseology of "לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד" is found also by those aged 30 (see Bemidbar 4:35, 39, and 43). Abarbanel responds that all the tasks given to the 25 year olds were also given to the 30 year olds, so it is not problematic that the same term should be found by both age groups. [In other words, the two age groups did not each have their own  distinct set of tasks, with no overlap. The younger Levites were simply more limited, and had fewer jobs.

¹⁰ See below that he equates the younger Levites with those over 50, implying that both stand in contrast to the 30-50 age group.

¹¹ This position is somewhat difficult as the verses appear to contrast those 25 and up with those 50 and up, not to compare them.  The verses state that those 25 and up "יָבוֹא לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד" (Bemidbar 8:24), while those 50 and up "יָשׁוּב מִצְּבָא הָעֲבֹדָה" (Bemidbar 8:25), implying that one group is refraining from the very work done by the other group. Rashbam is forced to explain that the work of the two verses is distinct.  Verse 24 refers to guard duty while verse 25 refers to transport.

¹² See also Bavli Arakhin 11a: "א״ר יוחנן מהכא לעבוד עבודת עבודה איזהו עבודה שצריכה עבודה הוי אומר זו שירה".

¹³ It is not clear, though, whether a 25 year old is necessarily weaker than a 45 year old.

¹⁴ 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.

¹⁵ According to this reading, the Levites who are described as singing in the rest of the passage are a separate older group.