The Levi-Bechor Toss Up
This week, I want to try something different.
Let's work together to explore and understand what happened towards the end of the Parsha when the Bechor was replaced by the Levi.
The Torah tells us1:
וידבר ה' אל־משה לאמר: ואני הנה לקחתי את־הלוים מתוך בני ישראל תחת כל־בכור פטר רחם מבני ישראל והיו לי הלוים: כי לי כל־בכור ביום הכתי כל־בכור בארץ מצרים הקדשתי לי כל־בכור בישראל מאדם עד־בהמה לי יהיו אני ה'{פ}
Hashem spoke to Moshe, saying:
I hereby take the Levi’im from among the Bnei Yisrael in place of all the male first-born, the first issue of the womb among the Bnei Yisrael: the Levi’im shall be Mine. For every male first-born is Mine: at the time that I smote every [male] first-born in the land of Egypt, I consecrated every male first-born in Israel, human and beast, to Myself, to be Mine, Hashem’s.
We then return to this topic later in the Parsha2:
כל־פקודי הלוים אשר פקד משה ואהרן על־פי ה' למשפחתם כל־זכר מבן־חדש ומעלה שנים ועשרים אלף: {ס} ויאמר ה' אל־משה פקד כל־בכר זכר לבני ישראל מבן־חדש ומעלה ושא את מספר שמתם: ולקחת את־הלוים לי אני ה' תחת כל־בכר בבני ישראל ואת בהמת הלוים תחת כל־בכור בבהמת בני ישראל: ויפקד משה כאשר צוה ה' אתו את־כל־בכור בבני ישראל: ויהי כל־בכור זכר במספר שמת מבן־חדש ומעלה לפקדיהם שנים ועשרים אלף שלשה ושבעים ומאתים: וידבר ה' אל־משה לאמר: קח את־הלוים תחת כל־בכור בבני ישראל ואת־בהמת הלוים תחת בהמתם והיו־לי הלוים אני ה': ואת פדויי השלשה והשבעים והמאתים העדפים על־הלוים מבכור בני ישראל: ולקחת חמשת חמשת שקלים לגלגלת בשקל הקדש תקח עשרים גרה השקל: ונתתה הכסף לאהרן ולבניו פדויי העדפים בהם: ויקח משה את כסף הפדיום מאת העדפים על פדויי הלוים: מאת בכור בני ישראל לקח את־הכסף חמשה וששים ושלש מאות ואלף בשקל הקדש: ויתן משה את־כסף הפדים לאהרן ולבניו על־פי ה' כאשר צוה ה' את־משה {פ}
All the Levi'im who were recorded, whom at Hashem’s command Moshe and Aaron recorded by their clans, all the males from the age of one month up, came to 22,000. Hashem said to Moshe: Record every first-born male of the Israelite people from the age of one month up, and make a list of their names; and take the Levi'im for Me, Hashem, in place of every male first-born among the Bnei Yisrael, and the cattle of the Levi'im in place of every male first-born among the cattle of the Bnei Yisrael. So Moshe recorded all the male first-born among the Bnei Yisrael, as Hashem had commanded him. All the first-born males as listed by name, recorded from the age of one month up, came to 22,273.
Hashem spoke to Moshe, saying: Take the Levi'im in place of all the male first-born among the Bnei Yisrael, and the cattle of the Levi'im in place of their cattle; and the Levi'im shall be Mine, Hashem’s. And as the redemption price of the 273 Israelite male first-born over and above the number of the Levi'im, take five shekels per head—take this by the sanctuary weight, twenty gerahs to the shekel— and give the money to Aaron and his sons as the redemption price for those who are in excess.
So Moshe took the redemption money from those over and above the ones redeemed by the Levi'im; he took the money from the male first-born of the Israelites, 1,365 sanctuary shekels.
And Moshe gave the redemption money to Aaron and his sons at Hashem's bidding, as Hashem had commanded Moshe.
I have several questions on this.
Why were the Leviim chosen over the Bechor?
— Rashi tells us that it was because of the Egel. What was the connection on a deeper level?
Why a list of their names?
— The Leviim were only counted by their families. The Leviim from one month and up were 22,000, and the Bechorei Yisrael were 22,273.
The number of Bechorim at 22,273 seems significantly low.
— Were there only that amount of families among the Bnei Yisrael, excluding Shevet Levi? Even with disqualifications such as a female being born first or a miscarriage, it still seems like a very low number.
— Rav Glatstein explains, based on the sefer Megadim Chadashim, that Pharaoh killed 300 Bechorim a day in Mitzrayim, leading to hundreds of thousands of Bechorim dying, which explains the small number of Bechorim.
What is with the extra 273 and why are they worth 5 shekels?
— Rav Moshe Dovid Vali suggests that those who were part of the 273 were from the group of Bechorim over the age of 20. He explains further that the Levi was essentially a Shaliach for the Yisrael who was now disqualified from his duties. Those who did not have a Levi to replace them needed to pay 5 Shekel. (Still not clear why the money helps.)
How was it decided which (273) of the Bechorim did not take the place of a Levi and had to dole out the cash?
— Apparently, this was done by way of Goral.
The animals also got replaced in the status of Bechor. What is the significance of that?
Is the 5 shekels including the animals?
If it wasn't enough that they lost their status as Bechor, why the seeming double punishment to now pay an additional penalty of 5 shekels?
— The Keli Yakar explains that because they were saved during Makas Bechoros, they had to serve in the Mikdash. However, they lost their status as Bechorim due to the Egel and were able to redeem themselves through a Levi who would do the Avoda in their stead. The extra 273 did not have a Levi to take their place, so they had to pay 5 shekels to redeem themselves from the Kedusha placed upon them during Makas Bechoros.
What did Aharon do with the money?
Why was this for all generations and not just for the generation of the Midbar?
— We are still doing Pidyon HaBen to this day for this purpose.
If this is something that spans generations, why are the firstborn animals regarded with Kedusha, but there is no special significance towards the animals of Leviim?
The concept of the special status of the Bechor, the firstborn, dates back to Adam Harishon, who was called the Bechor of the world.
The Bechor indeed had and has a special status. Starting with Adam until the dedication of the Mishkan, when a korban was offered on a Bama, it was the Bechor who did the Avoda3.
The Midrash teaches us4 that when Hashem gave Adam clothing, He gave him the Bigdei Kehuna Gedola. This set of clothing was passed on to Sheis, to Mesushelach, to Noach, to Shem, to Avraham, to Yitzchak, and to Esav.
The Yerushalmi5 tells us that Esav, when he was a Bechor, wore Bigdei Chamudos, which were the clothing of the Kohen Gadol.
They were then sold to Yaakov with the Bechora. The Midrash tells us that the entire reason why Yaakov purchased the Bechora from Esav was so that he would be able to bring Korbanos.
When Adam ate from the Etz HaDaas, he lost his status as Bechor. This parallels the Bechorim of our Parsha losing their status due to the Chet HaEigel. After Adam, Kayin brought a korban which was rejected; he then sinned and lost his status.
The Bilvavi6 explains, based on the Arizal, that the Bechor, or any first, does not sustain unless it has a third generation coming from it. For example, Avraham was saved from the fires of Nimrod because of Yaakov7. Hevel was next in line after Kayin; he offered a korban, and it was accepted. The Arizal explains that Hevel had a three-point connection as he was reincarnated as Sheis and then Moshe.
It is for this reason that Esav sold his Bechora on the day Avraham died, as he was the third generation from Avraham. He felt that he was now back to point one, and if he didn’t have three generations coming from him, his status of Bechor would be irrelevant.
Yaakov understood that this is something that is tied in, and he has a perpetual connection to Avraham and therefore he can have the Bechora.
During the time of the Jews' enslavement in Mitzrayim, the concept of Bechor seems to have been lost. However, it was reintroduced at the time of Makas Bechoros, as we learned above. Rav Hutner explains that until now, the status of Bechor was set based on the firstborn of the father. From this point on, it was set based on the firstborn of the mother8.
With the saving of the Bechorim, they now had to pay back their debt to Hashem for their lives and had to do the Avoda in the Mishkan. Rav Moshe Dovid Vali explains that the special Kedusha of the Bechor was given during Makas Bechoros to protect them from the plague. This Kedusha goes on forever.
However, Rashi explains that after the Chet HaEgel, they became disqualified, and the Levi’im, who had not worshiped the idol, were chosen in their stead9.
According to this Rashi, the question arises: the Bnei Yisrael were told to stay away from Har Sinai due to the Kedusha, with the exception of the Kohanim. Even if you say that these “Kohanim” were referring to the Bechorim, we see that Nadav and Avihu were doing the Avoda as Bnei Aharon and Kohanim. Additionally, the Torah tells us the laws of Bigdei Kehuna for Aharon in Parashas Tezaveh, before the Egel which is mentioned in Ki Tisa, so it is clear that the Bnei Aharon were the acting Kohanim even before the Egel.
Rashi suggests that there is no strict chronology in the Torah and that it is written out of order. The Ramban, however, argues and says that of course there is a chronology in the Torah, which brings us back to our question.
The Re’em suggests that since Hashem knew the future and what would happen at the Egel, He already had the Bnei Aharon act as Kohanim so that it would not be a disgrace later on.
The Chazon Ish10 suggests that the Bechorim were meant to do the Avodah in the Mikdash, carry the Mishkan, sing, etc., but the Avodas Korbanos was always meant for the Kohanim, the children of Aharon. This is why even at Sinai, the Bnei Aharon did the Avoda of Korbanos.
We can ask further though, if the Bechor always had a special status literally since man was created, what is the significance of Hashem reintroducing the status of the Bechor in Mitzrayim?
Based on the above Chazon Ish, it is clear that the Bechor always had a certain significance and Chashivus. In Mitzrayim, however, they were tasked with the Avodah that we generally associate with the Leviim, namely singing. This is what was given over to the Leviim.
The Bechor still has a special status, as we see they still get a double portion of an inheritance and need to fast on Erev Pesach, while the Levi’im do not fast. This clearly indicates that they still have something special, even though they do not have the Avodah in the Mishkan.
Rav Saadia Gaon writes as follows11:
אין כאן עניין של החלפה שרירותית אלא עונש שהביא הקב"ה על הבכורים, ובמקומם בחר לו משרתים אחרים. למשל, לפי הכתוב נראה שהתכנית המקורית של יי הייתה להשכין את האדם בגן עדן, וכאשר אדם חטא הוא גורש משם. לכאורה יש כאן שינוי בתכנית האלוקית, כיוון שמעתה ואילך האדם אינו במקום שנועד לו. דומה הדבר בעניין הגלות. התכנית המקורית הייתה שבני ישראל יֵשבו בארץ ישראל, אולם משחטאו גלו ממנה. וכך בבכורים; עפ"י התכנית המקורית היו הבכורים צריכים לעבוד את עבודת המקדש, אך משחטאו, החליף אותם הקב"ה במשרתים אחרים ראויים מהם – הלוויים.
This is not a matter of an arbitrary replacement but a punishment brought by Hashem on the firstborns, and in their place, He chose other servants. For example, it seems from the Pasuk that Hashem's original plan was to have man dwell in the Garden of Eden, and when Adam sinned, he was expelled from there. On the surface, this appears to be a change in the divine plan, as now man is not in the place intended for him. The same is true regarding exile. The original plan was for the Israelites to live in the Land of Israel, but when they sinned, they were exiled from it. Similarly, with the firstborns; according to the original plan, the firstborns were supposed to perform the service in the Temple, but when they sinned, Hashem replaced them with other more worthy servants – the Levites.12
However, the Sifra13 tells us that with the rebuilding of the Beis HaMikdash and the upcoming geula, there will be a tikkun of the Chet of the Bechorim, and therefore the Avoda in the Mikdash will revert back to the Bechorim, as was originally intended.
The Ohr HaChaim14 teaches based on this Sifra, that it was on account of that future that Yaakov was so intent on acquiring the Bechora from Esav. The idea that there would come a time when Esav would perform the Avoda in the Mikdash was anathema to Yaakov. This does not mean that in the future these privileges will be denied to the Levi’im. At that time, both the firstborn and the Levi’im will share equally in those functions that were performed by the Levi’im when the Mikdash was standing.
The relationship between the Bechorim and the Levi’im shows how Hashem's plans and our responsibilities are deeply connected. As we look forward to the future rebuilding of the Beis HaMikdash, we see a reminder of our constant potential for redemption and service to Hashem.
What are your thoughts on the roles of the Bechorim and Levi’im? Share your insights in the comment section below.
Bamidbar 3: 11-13
Bamidbar 3:39-51
Zevachim 112b
Bamidbar Rabba 4:8
Megilla 14
Tanchuma Toldos 4
Moriah 9, Kovetz 97-98, Page 96
Zevachim 112b
OC 125:7
Emuna V’Deos 3;9
Translation with ChatGPT
Behaaloscha
Bamidbar 3:45 and Bereishis 49:28