English translation — קרח ג

A.

At the end of the parshah,

where the Torah enumerates the gifts of the priesthood that are given to the priests¹,

it says after that in the verse²

"And the Lord said to Aaron: In their land you shall not inherit, and you shall have no portion among them; I am your portion and your inheritance among the children of Israel."

Afterwards — a separate parshah begins³

"And to the children of Levi, behold, I have given all the tithe in Israel as an inheritance, etc." and in the verses concerning the Levites it does not say the expression "I am your portion and your inheritance",

it only says "Among the children of Israel they shall not inherit an inheritance"⁴.

The reason,

at first glance,

why Rashi does not dwell on the difference between the above verses is,

because this is understood by itself,

according to the plain meaning of Scripture⁵

From the content of the verses in our portion it is clear,

that the priestly gifts are matters that essentially belong to "Hashem" and the Almighty gives them to the priests — as it says immediately at the beginning of the portion⁶

"And I, behold I have given to you the charge of My offerings for all ...

to you I have given them etc.'

And it is explicit in the verses,

that not only the most holy sacrifices⁷

that the priests receive,

but also the lesser holy sacrifices⁸,

and also "all the fat of the oil etc.

Their first which they give to Hashem, to you portions,

first fruits of all which is in their land which they bring to Hashem⁹

(and likewise regarding the other things that kohanim receive¹⁰,

as the verse elaborates

(again)

at the end

(— general rule¹¹)

of the section: "All the sacred gifts that the children of Israel raise up to Hashem I have given to you etc."¹²)

— and as the language of the Talmud¹³

"Priestly gifts

(the)

for when they acquire from the table of the Most High they acquire"¹⁴.

But regarding the tithes that the Levites receive the Torah says¹⁵,

that this is "in exchange for their service¹⁶

which they perform the service of the Tent of Meeting" and not in the manner that "from the table of the Most High they acquire¹⁷.

And that which the verse¹⁸

says: For the tithe of the children of Israel which they raise up as a gift to Hashem, I have given to the Levites as an inheritance,

it can be said that it is understandable from Rashi — "the Scripture called it a gift until he separates from it the gift of the tithe" — that that which the Torah calls it "which they raise up as a gift to Hashem" is not because of the tithe itself,

but because of the part of "the gift of the tithe" which is found

(only)

in the tithe,

which one must give to the kohen.

And based on this it is also understandable that the language of the verse¹⁵

"And to the children of Levi, behold I have given all the tithe in Israel as an inheritance in exchange for their service etc.",

does not mean to say that the actual giving comes

(from that which Jews give to the Most High and consequently it is afterwards)

"from the table of the Most High

(if they merit)

rather "I have given..

as an inheritance" to the Levites — the giving to the Levites is from the outset in a manner of "inheritance",

as it also states in the later verses¹⁹

"I have given to the Levites as an inheritance" "for you take from the children of Israel the tithe which I have given to you from them as your inheritance".

And therefore one sees,

that regarding the priests it says "I am your portion and your inheritance",

they receive the upper One's portion and inheritance — but not so by the Levites it does not say "I am your portion and your inheritance" — that which they receive is not all "the portion of G-d"²⁰,

but like a part that Jews set aside,

"in exchange for their service"

(as above).

And as it also says later in the verse²¹

"And you shall eat it in every place, you and your household, for it is a reward for you in exchange for your service in the Tent of Meeting".

B.

One must however understand the continuation and conclusion of the verse in connection to the priests "I am your portion and your inheritance among the children of Israel"

regarding the Levites it says in the verse

(twice)

an opposite emphasis: "among the children of Israel they shall not inherit an inheritance"].

The Ohr HaChayim²²

explains that with "I am your portion and your inheritance etc." the intent of the verse is to say — that which is "unique to Me"; "I am your inheritance" is with "among the children of Israel" — "that there is nothing in the people of Israel in which the Holy One, blessed be He, does not have a share, and the priest takes it from the produce of the land, from the fruit of the tree, from bread, from meat, from wine, from oil, and the rest of the twenty-four gifts."

This, however, requires further explanation: What is relevant here the emphasis that the priestly gifts are "among the children of Israel"?

On the contrary,

the priestly gifts in our portion are indeed their main content,

that they are things that the Almighty gives²³

to the priests: and this is indeed the reason for the juxtaposition of the portion of priestly gifts to the dispute of Korach,

to inform us that the Almighty gave "the twenty-four priestly gifts in an eternal covenant of salt"²⁴

— what is relevant here the addition that this is "among the children of Israel"?

3.

Air must be understood: in Parshat Ekev,

where it speaks about the entire tribe of Levi — "At that time the Lord separated the tribe of Levi, etc."²⁵

— it says in the verse²⁶

"Therefore Levi has no portion and inheritance with his brothers; the Lord is his inheritance",

so also by Levites is

"The Lord is his inheritance",

and as Rashi explains "takes a fixed allowance from the king's house".

And so it also says in Parshat Shoftim²⁷

"The Lord is his inheritance" regarding "the Levites, all the tribe of Levi, shall enjoy"²⁸

According to Rashi, it can be said,

that the verses

(both in parshas Eikev and in parshas Shoftim)

speak about Kohanim: on the verse "Therefore Levi has no portion or inheritance with his brothers" Rashi explains "because they were set apart for the service of the altar and they are not free to plow and to sow",

that "set apart for the service of the altar" is a matter that pertains to Kohanim.

And likewise in parshas Shoftim,

the beginning of the verse "There shall not be for the Kohanim the Levites" means according to Rashi "the Kohanim who came out of the tribe of Levi"

(as he explains a few verses earlier²⁹,

from which it is understood,

that the expression "the Kohanim the Levites" that stands in all these other places,

also means "the Kohanim who came out of the tribe of Levi",

and Rashi does not need to explain it again),

And the continuation of the language "all the tribe of Levi" Rashi explains: "whether unblemished or blemished",

D.

E.

The verse here does not include the entire tribe of Levi,

but "whether unblemished or blemished" among the Kohanim.

And as Targum Yonatan translates in Parshas Shoftim³⁰,

that the verses speak about firstborns.

But from that which the Torah says indeed in both places the expression "the tribe of Levi" — "At that time the Lord separated the tribe of Levi",

"the entire tribe of Levi"

parshiyot stand matters related to Levites: in Parshat Eikev — "to carry the Ark of the Covenant of the Lord",

Rashi translates "the Levites",

and in Parshat Shoftim "the offerings of the Lord and His inheritance they shall eat" — these are the holy things of the border, terumot and maasrot]

— it is understood,

that although primarily here are meant the kohanim,

are however included in this also Levites.

And it requires explanation: What is the reason for the difference and the change that is emphasized in the verses in our parshah,

that regarding the priests it says "I am your portion and your inheritance among the children of Israel," but not so regarding the Levites?

4.

Another matter that requires explanation: The Rambam — in the manner

(and according to)

the halachah — explains that the verses in our parshah and in Parshas Shoftim refer to the entire tribe of Levi.

And this is his language³¹

: The entire tribe of Levi is warned that they shall not inherit in the land of Canaan, etc., as it is said, "There shall not be for the priests the Levites, the entire tribe of Levi ...

In their land you shall not inherit, etc.,"

And following this he says³²

"And why did Levi not merit an inheritance in the Land of Israel, etc.? Because he was separated, etc., and the Holy One, blessed be He, grants it to them, as it is said, 'I am your portion and your inheritance.'"

It is indeed simple,

that one cannot question the Rambam from the plain meaning of the verses,

but nevertheless there is room to examine,

what is the difference between the opinion of Rashi

(according to the plain meaning of the verses)

and the opinion of the Rambam

(and according to the law).

5.

And one can say the explanation in this,

with the introduction — that the difference between Kohanim and Levites,

can be learned in two ways:

a)

Both the Levites and the priests,

are distinguished

(are higher)

than all

Jews in the same manner in general — they are separated and set apart from the community of Israel,

only in this itself the priests are more separated to God than the Levites.

b)

Kohanim and Leviim are two special categories in the separation to G-d.

And the explanation of this:

The distribution of the Kohanim was said in the beginning of Parshat Tetzaveh³³

"And you, bring near to you your brother Aaron etc." together and in continuation with the work of the Mishkan; but not so that which the Levites are separated for the work of the Mishkan is stated in the Torah for the first time in Parshat Bamidbar³⁴,

after the establishment of the Mishkan,

and also — the command was³⁵

: Bring near the tribe of Levi and stand him before Aharon the Kohen and they shall serve him³⁶.

It comes out,

that according to the plain meaning of the verses there is a fundamental difference in the nature of the service between Kohanim and Levites:

Kohanim,

that the term kehunah is service³⁷,

were chosen as servants of the Most High in the Mishkan,

"to minister to Me"³⁸

; "to sanctify him to minister to Me"³⁹.

But Levi'im are not in this category of servants of Hashem in a direct manner,

rather "and they shall serve him",

"assistants"⁴⁰

to the Kohanim — "this is the service"⁴⁰.

Moreover: all their services in the Mishkan,

also those that openly one did not see how they are an assistance to the Kohanim,

are called "the watch of the children of Israel"⁴¹,

and Rashi "that all of them were needed for the needs of the Temple except that the Levites came in their stead in their agency, therefore they take from them the tithes as their wages" — they were like hired agents of the children of Israel⁴².

In a different style: According to Rashi in the plain sense of Scripture it turns out,

that the kohanim, the Most High separated in a manner that He designated them as His servants; the Levites, the Most High distributed for this, that Jews should hire them — "that Israel should hire them for My service"⁴³.

The Rambam however says in Hilchos Klei HaMikdash⁴⁴

"The entire seed of Levi is separated for the service of the Temple, as it is said²⁵

at that time the Lord separated the tribe of Levi",

Afterwards,

in a special chapter,

the Rambam says⁴⁵

"the kohanim were separated from the rest of the Levites for the service of the sacrifices, as it is said⁴⁶

and Aaron was separated to consecrate him as holy of holies".

D.

E.

So the opinion of the Rambam is like the first manner above: the same

Havdalah comes in Yidden,

the difference is only whether for the service of the Temple,

or for the service of the sacrifices.

6.

According to this,

is the difference between the view of Rashi

(in simple meaning of Scripture)

with the view of the Rambam in his book the Yad

(for halacha)

— in two:

A)

According to Rashi, there is in the Torah a separate separation and drawing near to G-d of the priests from among the children of Israel — not connected with their separation as the tribe of Levi; unlike according to the Rambam

(in Halacha)

first there is the general separation of the entire tribe of Levi

(including the priests)

and

(afterwards — in this itself)

"the priests were separated from the rest of the Levites"⁴⁷.

B)

According to Rashi, there are two separate categories

(types)

in service: by a priest the matter of the service is an intrinsic thing

(in him),

that is his name — "priest" language of service and — service to G-d; by a Levite however his service is not

(directly)

to G-d,

but service and auxiliary

(they will assist you)

to priests,

and — the service that is in him is not an intrinsic matter,

but he is a person whom they hired.

Not so according to the opinion of the Rambam, both are in the same inclusive category of service⁴⁸,

and the difference between them is only

that "the seed of Levi

(is)

entirely separated for the service of the Temple" in general,

and "the priests were separated from the rest of the Levites for the service of the offerings"⁴⁹.

7.

From this it is understandable in our parshah,

that after the dispute of Korach,

when there was an appeal against the priesthood⁵⁰

and it was necessary to reestablish the order of the priesthood and the Levites,

there is also in this a difference between the opinion of Rashi and the Rambam:

According to Rashi

(in the plain sense of Scripture),

this was established in the same manner as before: to the priests was the warning "You and your sons etc. shall bear the iniquity of your priesthood"

("which is not given to the Levites,

and you shall warn the unwitting Levites that they not touch you in your service"),

and regarding the Levites — "And also⁵¹

your brothers the tribe of Levi..

bring near with you and they shall join you and serve you"⁵²

(and likewise in the verses later in the parshah are enumerated in detail the divisions of service of the priests and the Levites,

that "to the holy vessels and to the altar they shall not approach, and they shall not die, both they and you" but only "and they shall join

(the Levites)

you"⁵³).

But not according to the Rambam, one learns from the verses that "just as⁵⁴

that the Levites

are warned not to perform the work of the priests⁵⁵

so the priests are warned not to perform the work of the Levites, as it is said⁵⁶

"also they, also you".

Because although the priests were initially divided together with the entire tribe of Levi,

however since they were separated with a special separation from the rest of the Levites,

they may not do the work of the Levites.

(in simple meaning of Scripture)

it can be said that we do not find that Kohanim should be warned to perform the work of the Levites<sup>57</sup>,

because this is not in that category,

the term service by Levites is an entirely different category

(and like the language of the Gemara<sup>58</sup>

that it is not from it<sup>59</sup>

does not destroy in it"<sup>60</sup>)].

8.

And based on this it is understood that they follow their reasoning in the continuation of the section of the gifts of the priesthood,

where the Torah elaborates regarding the priesthood that it is "an eternal covenant of salt":

According to Rashi

(in the simple explanation of the plain meaning)

the concept "I am your portion and your inheritance" was said only to Kohanim,

because since their essence is service to G‑d,

therefore it is in accordance with this regarding the gifts,

they receive them in the manner of "I am your portion etc." — "they benefit from the table of the Most High."

But not so the Levites,

who are in the category of

(not "servants of G‑d" literally,

but)

"they shall be joined to you and serve you" and agents of the Children of Israel,

therefore also their gifts are in the category of

(not "I am your portion and your inheritance" but)

tithe "in exchange for their service"⁶¹.

According to the Rambam, but,

that Kohanim and Levites are both together set apart for service — initially "the entire tribe of Levi is set apart"

(and only afterwards "the Kohanim were separated from the rest of the Levites")

— also the Levites are in the category of service to G‑d,

and consequently they too are included in "I am your portion and your inheritance".

9.

Based on this, it is also understood regarding the portions in Mishneh Torah

(in Parshas Eikev and Shoftim),

that the difference between Rashi and the Rambam,

is in accordance with their earlier interpretation:

According to the Rambam,

the Levites are also included in the portion of "At that time the Lord separated the tribe of Levi" in Parshas Eikev,

and "There shall be for the priests the Levites, the entire tribe of Levi" in Parshas Shoftim⁶²,

because the separation to the Lord includes the entire tribe of Levi.

But according to Rashi

(in the plain sense of the verse),

since in its place

(in parshas Bamidbar and in our parshah)

it is clear

(in the plain sense of the verse)

that there is a difference between the category of service of kohanim and leviim,

it is not logical that

(in the aforementioned verses: "At that time etc." and "The kohanim shall not have etc.")

in Mishneh Torah

(which, as its name implies — matters that Moshe Rabbeinu reviewed with the Jewish people)

— the Torah should state a new category regarding kohanim and leviim,

Rashi teaches that it speaks in a general manner,

and "Hashem is his inheritance" speaks primarily about kohanim.

that according to Rashi, the two verses in parshas Eikev — are separate matters:

"At that time the Lord separated the tribe of Levi to carry the Ark of the Covenant of the Lord, to stand before the L<sup><b>ord</b></sup>

to serve Him and to bless in His name until this day" — this that the Torah joins together the Levites who are carriers of the Ark of the Covenant of the Lord and the priests — "to stand before the Lord to serve Him and to bless in His name" is because here it is not speaking about the essence of the service of the priests,

And for this reason it is sweetened<sup>63</sup>

Rashi in

the first verse that "to stand before the Lord to serve Him and to bless in His name" means "the raising of the hands"<sup>64</sup>,

not their service and work in the Temple which is the main aspect of their function.

And the second verse "Therefore Levi has no portion and inheritance with his brothers; the L-rd is his inheritance, as the L-rd spoke to him" Rashi explains,

that this is a matter in itself: "Because they were separated for the service of the altar",

which is the main service of the priesthood — and therefore it is said here: the L-rd is his inheritance<sup>65</sup>

— "he takes a fixed portion from the king's house".

Tenth.

Based on all this, one can explain Rashi's distinction between kohanim and Levites in our section,

that by kohanim it says "I am your portion and your inheritance among the children of Israel",

but by Levites it says

(the opposite,

seemingly)

"among the children of Israel they shall not inherit an inheritance" — in this consists the distinction between the inheritance of the kohanim and the inheritance of the Levites:

The inheritance of the Kohanim is "within the children of Israel" — together

(in the same manner)

as Jews have an inheritance: just as the Almighty gave to Jews,

to Jews an inheritance — the Land of Israel,

so too did the Almighty give a portion

and an inheritance to the Kohanim "all the terumot of the holy things which the children of Israel shall lift up to the Lord"⁶⁶

Not so the Levites did not receive a heritage

(in a direct manner)

from the Above — as the Jews received a heritage,

the Land of Israel — rather the Above commanded that Jews should give the Levites wages,

"in exchange for their service."

And this the Torah emphasizes,

that "and among the children of Israel they shall not inherit a heritage" — their heritage is not together

(and in this manner)

as Jews have a heritage⁶⁷.

Yes.

"The wellspring of the Torah" in Rashi's commentary:

The Rambam says⁶⁸

: Not the tribe of Levi alone, but every person etc. whose spirit was moved etc. to stand before G-d etc., behold this one is sanctified as holy of holies, and G-d will be his portion and inheritance.

From this it is understood also according to Rashi in the category of Kohen and Levi,

that by each one in spiritual service there exists both the level of Kohen and the level of Levi.

And since in the future the Levites will become Kohanim,

Levites will be higher than Kohanim⁶⁹,

it is understood that also

In this time there is an advantage in a Levi over a Kohen.

And one can say based on the above: Levi is from the term yilveh,

connection and attachment⁷⁰

— cleaving to Him⁷¹.

On the other hand one says "they will join you and serve you",

that they are servants to the Kohanim and their assistants,

and in this manner — agents from the Children of Israel to serve.

And seemingly, how do these two matters fit — since their matter is connection and attachment to G‑d, they should have been like priests,

servants of G‑d,

to sanctify Him to Me,

sanctified as holy of holies?

But the explanation in this — that it is the very thing that gives?

The true matter of divine service is when one is no independent existence at all, absolutely.

Children of Israel who have a heritage that was given to them from Above,

and likewise the priests about whom it is said "I am your portion and your inheritance among the children of Israel",

they are all servants of G-d,

which all this itself means that they are in a certain category of existence;

But not so the Levites⁷²

feel themselves absolutely not as an existence

(by themselves),

even not as an existence of holiness,

they are even not an existence of servants of the Above

(but assistants to the priests

(so that the second one can perform his service),

and hired emissaries of the Jews)

— and specifically in the service,

nullification completely⁷³,

becomes the true "my husband will be joined to me"⁷⁴,

connection and attachment between Jews and the Almighty.

(From the talks of Shabbos Parshas Korach 5745,

<b>Shabbos Parshas Nitzavim-Vayeilech and 29 Elul 5744)</b>