(טו) וְאַֽחֲרֵי־כֵן֙ יָבֹ֣אוּ הַלְוִיִּ֔ם לַעֲבֹ֖ד אֶת־אֹ֣הֶל מוֹעֵ֑ד וְטִֽהַרְתָּ֣ אֹתָ֔ם וְהֵנַפְתָּ֥ אֹתָ֖ם תְּנוּפָֽה׃ (טז) כִּי֩ נְתֻנִ֨ים נְתֻנִ֥ים הֵ֙מָּה֙ לִ֔י מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל תַּחַת֩ פִּטְרַ֨ת כָּל־רֶ֜חֶם בְּכ֥וֹר כֹּל֙ מִבְּנֵ֣י יִשְׂרָאֵ֔ל לָקַ֥חְתִּי אֹתָ֖ם לִֽי׃ (יז) כִּ֣י לִ֤י כָל־בְּכוֹר֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּאָדָ֖ם וּבַבְּהֵמָ֑ה בְּי֗וֹם הַכֹּתִ֤י כָל־בְּכוֹר֙ בְּאֶ֣רֶץ מִצְרַ֔יִם הִקְדַּ֥שְׁתִּי אֹתָ֖ם לִֽי׃ (יח) וָאֶקַּח֙ אֶת־הַלְוִיִּ֔ם תַּ֥חַת כָּל־בְּכ֖וֹר בִּבְנֵ֥י יִשְׂרָאֵֽל׃ (יט) וָאֶתְּנָ֨ה אֶת־הַלְוִיִּ֜ם נְתֻנִ֣ים ׀ לְאַהֲרֹ֣ן וּלְבָנָ֗יו מִתּוֹךְ֮ בְּנֵ֣י יִשְׂרָאֵל֒ לַעֲבֹ֞ד אֶת־עֲבֹדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ בְּאֹ֣הֶל מוֹעֵ֔ד וּלְכַפֵּ֖ר עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֨א יִהְיֶ֜ה בִּבְנֵ֤י יִשְׂרָאֵל֙ נֶ֔גֶף בְּגֶ֥שֶׁת בְּנֵֽי־יִשְׂרָאֵ֖ל אֶל־הַקֹּֽדֶשׁ׃ (כ) וַיַּ֨עַשׂ מֹשֶׁ֧ה וְאַהֲרֹ֛ן וְכָל־עֲדַ֥ת בְּנֵי־יִשְׂרָאֵ֖ל לַלְוִיִּ֑ם כְּ֠כֹל אֲשֶׁר־צִוָּ֨ה יְהוָ֤ה אֶת־מֹשֶׁה֙ לַלְוִיִּ֔ם כֵּן־עָשׂ֥וּ לָהֶ֖ם בְּנֵ֥י יִשְׂרָאֵֽל׃ (כא) וַיִּֽתְחַטְּא֣וּ הַלְוִיִּ֗ם וַֽיְכַבְּסוּ֙ בִּגְדֵיהֶ֔ם וַיָּ֨נֶף אַהֲרֹ֥ן אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֣י יְהוָ֑ה וַיְכַפֵּ֧ר עֲלֵיהֶ֛ם אַהֲרֹ֖ן לְטַהֲרָֽם׃ (כב) וְאַחֲרֵי־כֵ֞ן בָּ֣אוּ הַלְוִיִּ֗ם לַעֲבֹ֤ד אֶת־עֲבֹֽדָתָם֙ בְּאֹ֣הֶל מוֹעֵ֔ד לִפְנֵ֥י אַהֲרֹ֖ן וְלִפְנֵ֣י בָנָ֑יו כַּאֲשֶׁר֩ צִוָּ֨ה יְהוָ֤ה אֶת־מֹשֶׁה֙ עַל־הַלְוִיִּ֔ם כֵּ֖ן עָשׂ֥וּ לָהֶֽם׃ (ס) (כג) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (כד) זֹ֖את אֲשֶׁ֣ר לַלְוִיִּ֑ם מִבֶּן֩ חָמֵ֨שׁ וְעֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה יָבוֹא֙ לִצְבֹ֣א צָבָ֔א בַּעֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד׃ (כה) וּמִבֶּן֙ חֲמִשִּׁ֣ים שָׁנָ֔ה יָשׁ֖וּב מִצְּבָ֣א הָעֲבֹדָ֑ה וְלֹ֥א יַעֲבֹ֖ד עֽוֹד׃ (כו) וְשֵׁרֵ֨ת אֶת־אֶחָ֜יו בְּאֹ֤הֶל מוֹעֵד֙ לִשְׁמֹ֣ר מִשְׁמֶ֔רֶת וַעֲבֹדָ֖ה לֹ֣א יַעֲבֹ֑ד כָּ֛כָה תַּעֲשֶׂ֥ה לַלְוִיִּ֖ם בְּמִשְׁמְרֹתָֽם׃ (פ)
(15) Thereafter the Levites shall be qualified for the service of the Tent of Meeting, once you have cleansed them and designated them as an elevation offering. (16) For they are formally assigned to Me from among the Israelites: I have taken them for Myself in place of all the first issue of the womb, of all the first-born of the Israelites. (17) For every first-born among the Israelites, man as well as beast, is Mine; I consecrated them to Myself at the time that I smote every first-born in the land of Egypt. (18) Now I take the Levites instead of every first-born of the Israelites; (19) and from among the Israelites I formally assign the Levites to Aaron and his sons, to perform the service for the Israelites in the Tent of Meeting and to make expiation for the Israelites, so that no plague may afflict the Israelites for coming too near the sanctuary. (20) Moses, Aaron, and the whole Israelite community did with the Levites accordingly; just as the LORD had commanded Moses in regard to the Levites, so the Israelites did with them. (21) The Levites purified themselves and washed their clothes; and Aaron designated them as an elevation offering before the LORD, and Aaron made expiation for them to cleanse them. (22) Thereafter the Levites were qualified to perform their service in the Tent of Meeting, under Aaron and his sons. As the LORD had commanded Moses in regard to the Levites, so they did to them. (23) The LORD spoke to Moses, saying: (24) This is the rule for the Levites. From twenty-five years of age up they shall participate in the work force in the service of the Tent of Meeting; (25) but at the age of fifty they shall retire from the work force and shall serve no more. (26) They may assist their brother Levites at the Tent of Meeting by standing guard, but they shall perform no labor. Thus you shall deal with the Levites in regard to their duties.
In the second reading of Parashat Beha'alotecha, Bamidbar (Numbers) 8:15–26, we read that the Levi’im were to serve in the Tent of Meeting (later the Beit HaMikdash) from the age of 25 to 50 years old.
If we were to look at this from a Kabbalistic point of view by transposing the Sefirat HaOmer as a guide, it offers a fascinating insight.
For those unaware, the sefirot (emanations) are made up of ten or eleven sefirot depending on how they are counted (as the sefirah of keter and da’at are actually one since they represent different dimensions of a single force). In hierarchical order they are: keter כֶּתֶר (crown), chochmah חָכְמָה (wisdom), binah בִּינָה (understanding), da’at דַּעַת (knowledge), chesed חֶסֶד (loving-kindness), gevurah גְבוּרָה (might), tiferet תִּפְאֶרֶת (beauty), netzach נֵצָח (victory), hod הוֹד (acknowledgment), yesod יְסוֹד (foundation), and malchut מַלְכוּת (kingdom).
Each of the sefirot are in turn divided into sets of three triplets, within which is a right, left, and central column. The first three are connected with the mind - chochmah, binah, and da’at. The second three - chesed, gevurah, and tiferet are connected to the emotions of the heart. The final triplet - netzach, hod, and yesod are connected with action. The last sefirah, malchut, can either be seen as an independent sefirah, or as an all-encompassing sefirah of all sefirot which precede it.
During the 50 days between Pesach and Shavuot, we count each of the lower sefirot combinations daily. This is known as Sefirat HaOmer. Each of these days/years corresponds to a different attribute within the seven lower sefirot of chesed, gevurah, tiferet, netzach, hod, yesod, and malchut.
In order to understand my Chidush (personal innovation), 3 rules need to be accepted:
- Each day of Sefirat Ha-Omer can be read as a day, week, month, or year. For example, 1 day of the omer can be equal to 1 year of a person’s life. This will make more sense later.
- The individual/entity can only attain the level of the Sefirah AFTER they have completed that year. For example, if someone is 21 years old, they would have completed all the combinations of Chesed, Gevurah, and Tiferet despite beginning their 22nd year.
- The number “0” and every subsequent “50th” milestone (e.g. 50, 100, 150, etc.) resets the count just like the Yovel (Jubilee) resets every 50th year (Vayikra [Leviticus] 25:8-16). Adding weight to this is the Maharal (Netivot Olam, Netiv HaTorah 1) who noted that the 50th is uncountable, as it belongs to the ethereal, elevated world that is beyond time itself. Furthermore, the 50th day specifically is also said to encompass all of the previous 49 days’ Sefirot, rather than represent one specific Sefirah.
The 25th day/year of the omer count is, of course, netzach within netzach. Netzach is the seventh of the ten sefirot. It generally translates to 'eternity', and in the context of Kabbalah refers to 'perpetuity', 'victory', or 'endurance'.
Moshe Rabbeinu (Moses our Teacher) is identified with the sefirah of netzach. As we read in the Torah, it was indeed Moshe who first transmitted the anointing to the Kohanim (priests), and Levi’im (workers who sang and/or played music in the temple, served as guards, and carried the tabernacle and its furniture in the desert) after being blessed by HaShem, as Moshe himself was a Levi.
Aharon HaKohen (Aaron the High Priest) is identified with the sefirah of hod which means "majesty, splendor, glory". How appropriate it is that the Kohen Gadol (high priest) represents the majesty, splendor, and glory of the Almighty on Earth through his service in the temple.
A Bamidbar Midrash Rabbah notes that Bamidbar (Numbers) 8:24 says, "from 25 years old and upward they shall go in to perform the service in the work of the tent of meeting," while Bamidbar (Numbers) 4:3, 23, 30, 35, 39, 43, and 47 say that Levi’im "30 years old and upward" did service in the tent of meeting. The Midrash deduced that the difference teaches that all those five years, from the age of 25 to the age of 30, Levi’im served apprenticeships, and from that time onward they were allowed to draw near to do service. The Midrash concluded that a Levi could not enter the temple courtyard to do service unless he had served an apprenticeship of five years. And the Midrash inferred from this that students who see no sign of success in their studies within a period of five years will never see any.
Rabbi Yose, however, stated that students had to see success within three years, basing his view on the words "that they should be nourished three years" in Daniel 1:5. If we were to apply Rabbi Yose’s opinion, we would see that the 29th day/year of Sefirat HaOmer begins the week of hod - which as we said is best identified with Aharon HaKohen (Aaron the High Priest).
Let’s continue counting. The next two sefirot are yesod and malchut.
Yesod means "foundation". It is seen as a vehicle allowing movement from one thing or condition to another (the power of connection). Furthermore, Yosef HaTsadik (Joseph the Righteous) is identified with the sefirah of yesod. Interestingly, Yosef (יוסף) has the same gematria value as Tsiyon (Zion|ציון) which is 156.
Malchut can be translated or identified as positive communication, royalty/kingly dynasty, or humility. It is also identified as the Shekhinah (Divine Presence). It is the tenth and final of the sefirot. This sefirah has the symbol of the Bride which relates to the sphere of tiferet, symbolized by the Bridegroom. David HaMelech (David the King) is identified with the sefirah of malchut. Malchut is also identified with Yerushalayim (Jerusalem). In gematria “the kingdom of my servant David” (Malchut Avdi David|מלכות עבדי דוד) equals Yerushalayim (Jerusalem|ירושלים) which is 596.
Now, if we were to transpose the years a Levi served in the temple with that of Sefirat HaOmer we will discover the following:
The first three weeks (21 days/years) of the omer correspond to chesed, gevurah, and tiferet which are categorized as the emotions. The next three days/years fall within the sefirah of netzach, more specifically they are chesed within netzach, gevurah within netzach, and tiferet within netzach. If we take the interpretation of netzach to mean “victory”, then the first 25 days/years correspond with our victory over our emotions. This means, that only once a Levi has endured or found victory over his emotions is he able to begin learning to serve in the temple.
The 25th day/year corresponds with netzach within netzach. Appropriately, it was Moshe Rabbeinu (Moses our teacher), who symbolizes the sefirah of netzach, who received the priestly blessing from HaShem and then transmitted it to Aharon, his sons, and all the Levi’im.
Days/Years 26, 27, and 28 round off the week of netzach. The 29th day/year begins the sefirah of hod. If we attempt to find synthesis between Rabbi Yose’s opinion and that of the Midrash Rabbah, that if after the first three or five years of a Levi’im’s studies they are assessed as to whether they can continue learning, then it means that the 28th day/year being malchut within netzach, they are to begin applying the theoretical part of their learning by encompassing it with all of the sefirah of netzach, symbolic of Moshe. Perhaps this is also when they begin physically handling holy instruments. If so, then the 29th day/year, chesed within hod, is when they truly begin final preparations for working in the temple at age 30. Thus for two years, they begin their hands-on apprenticeship after learning theory for the first three years. However, this would all come before they officially begin their service.
To put it another way, the 28th and 29th days/years Levi’im begin their initiation into working in the temple before finally entering the physical threshold on the 30th day/year which is gevurah within hod (symbolizing submission within majesty). So from days/years 25-27, Levi’im learn theory, while during days/years 28 and 29 they take a hands-on approach to their learning, outside the physical temple itself. The 30th day/year then is when they begin their actual service inside the Beit HaMikdash, and completely submit themselves to HaShem's service.
The next sefirah in the omer count occurs on day/year 36 and corresponds to yesod which continues right through to the 42nd day/year. This is the central part of a Levi’im’s service since it covers their best years, due to the balance of physicality and experience, as it falls right in the middle of their tenure. Likewise, yesod appropriately means “foundation” and the power of connection. A Kohen's job, after all, is to connect the material with the spiritual.
The final sefirah is, of course, malchut, which covers days/years 43 through to 49. These are the twilight years of a Levi’im’s service where he applies everything he has learned and transmits it to the next generation. As with Sefirat HaOmer, the 50th day is said to encompass all of the previous 49 days’ sefirot. Furthermore, the 50th day/year corresponds with the final gate of understanding.
If we apply this formula to the lives and events of other people mentioned in the Tanakh we are able to gain further insight. A few quick examples involving the Patriarchs:
- Avraham Avinu (Abraham our Father), who symbolizes the sefirah of chesed, was instructed to leave Haran at the age of 75. If the count resets every 50 years like the Yovel (Jubilee), then 75 minus 50 equals 25 which is equal to neztach within neztach, symbolic of Moshe (Moses) who received the Torah on Mount Sinai.
- Likewise, when Avraham (Abraham) was 99 years old he was told he would become the father of Yitzhak (Isaac). 99 minus 50 equals 49 which is malchut within malchut, symbolic of David HaMelech (David the King) who symbolizes the Mashiach (Messiah).
- Together we understand the promise of Yisrael (Israel) becoming a royal priesthood for HaShem being given hundreds of years prior to Matan Torah. As it says in Shemot (Exodus) 19:6, "...but you shall be to Me a kingdom of priests and a holy nation."
- If we then count the age at which Avraham (Abraham) left Haran, 75 years old, to the birth of Yitzhak (Isaac), 100 years old, it beautifully parallels the service of the Levi'im in the Beit HaMikdash, as 50 minus 25 equals 25, just as 100 minus 75 equals 25.
- Furthermore, Yitzhak Avinu (Issac our Father) became the father of Ya'akov (Jacob) at age 60. 60 minus 50 equals 10 which is tiferet within gevurah. Yitzhak (Isaac), of course, symbolizes the sefirah of gevurah, while Ya'akov Avinu (Jacob our Father) symbolizes the sefirah of tiferet.
- Ya'akov (Jacob) in turn became the father of Yosef HaTsadik (Joseph the Righteous) at age 91. 91 minus 50 equals 41 which is yesod within yesod, the sefirah of Yosef (Joseph).
(כה) כִּ֚י אָמַ֣ר דָּוִ֔יד הֵנִ֛יחַ יְהוָ֥ה אֱלֹהֵֽי־יִשְׂרָאֵ֖ל לְעַמּ֑וֹ וַיִּשְׁכֹּ֥ן בִּירוּשָׁלִַ֖ם עַד־לְעוֹלָֽם׃ (כו) וְגַ֖ם לַלְוִיִּ֑ם אֵין־לָשֵׂ֧את אֶת־הַמִּשְׁכָּ֛ן וְאֶת־כָּל־כֵּלָ֖יו לַעֲבֹדָתֽוֹ׃ (כז) כִּ֣י בְדִבְרֵ֤י דָוִיד֙ הָאַ֣חֲרֹנִ֔ים הֵ֖מָּה מִסְפַּ֣ר בְּנֵי־לֵוִ֑י מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וּלְמָֽעְלָה׃ (כח) כִּ֣י מַעֲמָדָ֞ם לְיַד־בְּנֵ֣י אַהֲרֹ֗ן לַעֲבֹדַת֙ בֵּ֣ית יְהוָ֔ה עַל־הַחֲצֵרוֹת֙ וְעַל־הַלְּשָׁכ֔וֹת וְעַֽל־טָהֳרַ֖ת לְכָל־קֹ֑דֶשׁ וּמַֽעֲשֵׂ֔ה עֲבֹדַ֖ת בֵּ֥ית הָאֱלֹהִֽים׃ (כט) וּלְלֶ֨חֶם הַֽמַּעֲרֶ֜כֶת וּלְסֹ֤לֶת לְמִנְחָה֙ וְלִרְקִיקֵ֣י הַמַּצּ֔וֹת וְלַֽמַּחֲבַ֖ת וְלַמֻּרְבָּ֑כֶת וּלְכָל־מְשׂוּרָ֖ה וּמִדָּֽה׃ (ל) וְלַעֲמֹד֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר לְהֹד֥וֹת וּלְהַלֵּ֖ל לַיהוָ֑ה וְכֵ֖ן לָעָֽרֶב׃ (לא) וּלְכֹ֨ל הַעֲל֤וֹת עֹלוֹת֙ לַיהוָ֔ה לַשַּׁבָּת֔וֹת לֶחֳדָשִׁ֖ים וְלַמֹּעֲדִ֑ים בְּמִסְפָּ֨ר כְּמִשְׁפָּ֧ט עֲלֵיהֶ֛ם תָּמִ֖יד לִפְנֵ֥י יְהוָֽה׃ (לב) וְשָׁמְר֞וּ אֶת־מִשְׁמֶ֣רֶת אֹֽהֶל־מוֹעֵ֗ד וְאֵת֙ מִשְׁמֶ֣רֶת הַקֹּ֔דֶשׁ וּמִשְׁמֶ֕רֶת בְּנֵ֥י אַהֲרֹ֖ן אֲחֵיהֶ֑ם לַעֲבֹדַ֖ת בֵּ֥ית יְהוָֽה׃ (פ)
(25) For David said, “The LORD God of Israel has given rest to His people and made His dwelling in Jerusalem forever. (26) Therefore the Levites need not carry the Tabernacle and all its various service vessels.” (27) Among the last acts of David was the counting of the Levites from the age of twenty and upward. (28) For their appointment was alongside the Aaronites for the service of the House of the LORD, to look after the courts and the chambers, and the purity of all the holy things, and the performance of the service of the House of God, (29) and the rows of bread, and the fine flour for the meal offering, and the unleavened wafers, and the cakes made on the griddle and soaked, and every measure of capacity and length; (30) and to be present every morning to praise and extol the LORD, and at evening too, (31) and whenever offerings were made to the LORD, according to the quantities prescribed for them, on sabbaths, new moons and holidays, regularly, before the LORD; (32) and so to keep watch over the Tent of Meeting, over the holy things, and over the Aaronites their kinsmen, for the service of the House of the LORD.
In Divre Hayyamim Aleph (1 Chronicles) 23:25-32, we learn that David HaMelech (David the King) lowered the age Levi'im were allowed to begin their service from age 25 to age 20 as they no longer needed to transport Aron HaBrit (the Ark of the Covenant) and other holy instruments. The 20th day/year, of course, is yesod within tiferet, the power of communication within beauty. Appropriately, Levi'im began singing praises (communicating) to HaShem in the presence of the Shekhinah (divine presence of HaShem) inside the Beit HaMikdash, the most beautiful building on Earth, at this age. Interestingly, David died at age 70. 70 minus 50 also equals 20. David, of course, was renown for his poetry and song, particularly those found in Tehillim (Psalms).
To put this another way, the three Patriarchs symbolize the first three of the lower sefirot of chesed, gevurah, and tiferet. Through their loving-kindness, might, and beauty, we were deemed worthy to receive the Torah, symbolic of how we must first conquer our emotions before we are to act. Afterwards, the Torah was explained to us by Moshe Rabbeinu (Moses our Teacher), who symbolizes the sefirah of netzach. This symbolizes the importance of understanding the true purpose of our actions - to ultimately come out victorious. Aharon and his sons then served in the Tent of Meeting and subsequently the Beit HaMikdash and thus symbolize the sefirah of hod. This is symbolic of how we are to approach the work HaShem has bestowed on us with reverence and honor. Mashiach ben Yosef, who symbolizes the sefirah of yesod, will in the future overcome evil by being in the very midst of its physicality. This is symbolized by the middle years of a Levi’im’s service. Finally, Mashiach ben David, who symbolizes the sefirah of malchut, will then set up the Messianic era and reveal to us the inner light of Torah which will once again connect all of material creation to its spiritual core. In doing so we unite all of existence with the Kadosh Baruch Hu.
These thoughts are entirely my own unless stated otherwise.