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 simply volunteers.

Sources:Tosefta ShekalimShekalim 3:16About the Tosefta, Sifre Bemidbar8:24About 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 from the age of 25 the Levites were obligated to practice, 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.

David's era

• 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
• Ralbag and Malbim,³ instead, suggest that the age limits of Sefer Bemidbar applied only 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, and there would no longer be a necessity to carry anything, David lowered the age to 20.

Second Temple Era – theAccording to Ralbag 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 building itself. Since enemies ("צָרֵי יְהוּדָה וּבִנְיָמִן") attempted to interrupt the construction, overseers were necessary.

Post 50

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

What tasks? These commentators disagree regarding which tasks were fuflilled 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 asserts that the Levites helped erect the Mishkan, make bread,

¹ See also HaKetav VeHaKabbalah and Malbim.

² Ramban similarly implies that the starting point of age 25 was not exact 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 of 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 of 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