ב"ה
Rambam - 1 Chapter a Day
Klei Hamikdash - Chapter 3
Klei Hamikdash - Chapter 3
1The descendants of Levi were singled out for service in the Sanctuary, as Deuteronomy 10:8 states: “At that time, God separated the tribe of Levi.”1אזֶרַע לֵוִי כֻּלּוֹ מֻבְדָּל לַעֲבוֹדַת הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר "בָּעֵת הַהִיא הִבְדִּיל ה' אֶת שֵׁבֶט הַלֵּוִי" (דברים י, ח).
It is a positive commandment2 for the Levites to be free and prepared for the service of the Sanctuary, whether they desire to do so or not,3 as Numbers 18:23 states: “And the Levite shall perform the service of the tent of meeting.”וּמִצְוַת עֲשֵׂה לִהְיוֹת הַלְוִיִּם פְּנוּיִין וּמוּכָנִין לַעֲבוֹדַת הַמִּקְדָּשׁ, בֵּין רָצוּ בֵּין שֶׁלֹּא רָצוּ, שֶׁנֶּאֱמַר "וְעָבַד הַלֵּוִי הוּא אֶת עֲבֹדַת אֹהֶל מוֹעֵד" (במדבר יח, כג).
When a Levite accepts all the mitzvot of the Levites with the exception of one matter, he is not accepted unless he accepts them all.וּבֶן לֵוִי שֶׁקִּבֵּל עָלָיו כָּל מִצְווֹת לְוִיָּה חוּץ מִדָּבָר אֶחָד - אֵין מְקַבְּלִין אוֹתוֹ, עַד שֶׁיְּקַבֵּל אֶת כֻּלָּן.
2Their service was to guard the Temple.4 Among the Levities, there were gate-keepers5 who would open the gates of the Temple and close its doors. And there were singers who would accompany the sacrifices with song each day. The latter concept is derived from the exegesis of Deuteronomy 18:7: “And he shall serve in the name of God, his Lord, as all of his Levite brethren.” Which service involves invoking the name of God? I would say: song.בעֲבוֹדָה שֶׁלָּהֶן הִיא שֶׁיִּהְיוּ שׁוֹמְרִין אֶת הַמִּקְדָּשׁ, וְיִהְיוּ מֵהֶן שׁוֹעֲרִין לִפְתֹּחַ שַׁעֲרֵי הַמִּקְדָּשׁ וּלְהָגִיף דַּלְתוֹתָיו, וְיִהְיוּ מֵהֶן מְשׁוֹרְרִין לְשׁוֹרֵר עַל הַקָּרְבָּן בְּכָל יוֹם, שֶׁנֶּאֱמַר "וְשֵׁרֵת בְּשֵׁם ה' אֱלֹהָיו כְּכָל אֶחָיו הַלְוִיִּם" (דברים יח, ז) - אֵיזֶה הוּא שֵׁרוּת שֶׁהוּא בְּשֵׁם ה'? הֱוֵי אוֹמֵר זוֹ שִׁירָה.
When were songs recited? At the time all the communal burnt offerings,6 the peace offerings brought on Shavuous,7 and the wine libations8 were brought. Song was not recited over the freewill burnt offerings that the community would bring for “the dessert of the altar,”9 nor on the wine libations that are brought independently.10וּמָתַי אוֹמְרִין הַשִּׁירָה? עַל כָּל עוֹלוֹת הַצִּבּוּר הַחוֹבָה וְעַל שַׁלְמֵי עֲצֶרֶת - בְּעֵת נִסּוּךְ הַיַּיִן; אֲבָל עוֹלוֹת נְדָבָה שֶׁמַּקְרִיבִין הַצִּבּוּר לְקַיִץ הַמִּזְבֵּחַ, וְכֵן הַנְּסָכִין הַבָּאִין בִּפְנֵי עַצְמָן - אֵין אוֹמְרִין עֲלֵיהֶן שִׁירָה.
3A Levite who is in an acute state of mourning11 is permitted to perform his service and sing.12גלֵוִי הָאוֹנֵן, מֻתָּר לַעֲבֹד וּלְשׁוֹרֵר.
There should never be less than twelve Levites13 standing on the duchan14 each day to recite the songs over the sacrifices and the additional offerings, and there is no upper limit. The songs were song vocally without musical instruments, for the fundamental dimension of the song is vocalization. Others would stand on the duchan and play melodies with musical instruments: some of them were Levites and some of them were Israelites of distinguished lineage, fit to marry into the priesthood. For only a person of distinguished lineage was allowed to ascend to the duchan.15 The people who play musical instruments are not included in the number of the twelve singers required.וְאֵין פּוֹחֲתִין מִשְּׁנֵים עָשָׂר לְוִיִּם עוֹמְדִים עַל הַדּוּכָן בְּכָל יוֹם לוֹמַר שִׁירָה עַל הַקָּרְבָּן, וּמוֹסִיפִין עַד לְעוֹלָם. וְאֵין אוֹמְרִין שִׁירָה אֶלָא בַּפֶּה בְּלֹא כְּלִי - שֶׁעִיקַר הַשִּׁירָה, שֶׁהִיא עֲבוֹדָתָה, בַּפֶּה. וַאֲחֵרִים הָיוּ עוֹמְדִים שָׁם מְנַגְּנִין בִּכְלֵי שִׁיר - מֵהֶן לְוִיִּם וּמֵהֶן יִשְׂרְאֵלִיּם מְיֻחָסִין הַמַּשִּׂיאִין לַכְּהֻנָּה, שֶׁאֵין עוֹלֶה עַל הַדּוּכָן אֶלָא מְיֻחָס. וְאֵין אֵלּוּ הַמְּשׁוֹרְרִים עַל פִּי הַכֵּלִים עוֹלִין לְמִנְיַן הַשְּׁנֵים עָשָׂר.
4On what instruments would they play? On lyres, flutes, harps, trumpets, and a cymbal.16 There should not be less than two lyres, nor more than six. There should not be less than two flutes, nor more than twelve. There should not be less than two trumpets, nor more than one hundred and twenty.17 There should not be less than nine harps and there is no upper limit. There should only be one cymbal.דוּבְמַה הֵם מְנַגְּנִין? בִּנְבָלִים וַחֲלִילִים וְכִנּוֹרוֹת וַחֲצוֹצְרוֹת וְהַצִּלְצָל. וְאֵין פּוֹחֲתִין מִשְּׁנֵי נְבָלִים, וְלֹא מוֹסִיפִין עַל שִׁשָּׁה; וְאֵין פּוֹחֲתִין מִשְּׁנֵי חֲלִילִים, וְלֹא מוֹסִיפִין עַל שְׁנֵים עָשָׂר; וְאֵין פּוֹחֲתִין מִשְּׁתֵּי חֲצוֹצְרוֹת, וְלֹא מוֹסִיפִין עַל מֵאָה וְעֶשְׂרִים; וְאֵין פּוֹחֲתִין מִתִּשְׁעָה כִּנּוֹרוֹת, וּמוֹסִיפִין עַד לְעוֹלָם; וְהַצִּלְצָל, אֶחָד בִּלְבַד.
5On all the days of the festivals and on the Rashei Chadashim, the priests would sound the trumpets while the sacrifice was being offered and the Levites would recite songs, as Numbers 10:10 states: “On the day of your celebration, on your festivals, and at the beginning of your months, you shall sound the trumpets.”18הבִּימֵי הַמּוֹעֲדוֹת כֻּלָּם וּבְרָאשֵׁי חֳדָשִׁים, הָיוּ הַכּוֹהֲנִים תּוֹקְעִים בַּחֲצוֹצְרוֹת בִּשְׁעַת הַקָּרְבָּן וְהַלְוִיִּם אוֹמְרִין שִׁירָה, שֶׁנֶּאֱמַר "וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם וּבְרָאשֵׁי חָדְשֵׁיכֶם וּתְקַעְתֶּם בַּחֲצֹצְרֹת" (במדבר י, י).
Each trumpet was made from a block of silver.19 If it was made from scraps of silver, it is acceptable. If it is made from other metals, it is unacceptable. The flutes on which they would play would have cane reeds, because they produce a sweet sound.הַחֲצוֹצְרָה הָיְתָה נַעֲשֵׂית מִן עֶשֶׁת שֶׁל כֶסֶף. עָשָׂה אוֹתָהּ מִן הַגְּרוּטָאוֹת שֶׁל כֶסֶף, כְּשֵׁרָה; מִשְּׁאָר מִינֵי מַתְּכוֹת, פְּסוּלָה. וְהַחֲלִילִין שֶׁהָיוּ מְנַגְּנִין בָּהֶן - הָיָה אַבּוּב שֶׁלָּהֶן שֶׁל קָנֶה, מִפְּנֵי שֶׁקּוֹלוֹ עָרֵב.
The melody would always be played by a single flute, because it produces a pleasant sound.20וְלֹא הָיָה מְחַלֵּק אֶלָא בְּאַבּוּב יְחִידִי, מִפְּנֵי שֶׁהוּא מְחַלֵּק יָפֶה.
6Twelve days a year, the flute would be sounded before the altar:21 During the slaughter of the first Paschal sacrifice,22 and during the second Paschal sacrifice,23 on the first day of Pesach, on the first day of Shavuot, and on the eight days of Sukkot. The sounding of the flute on these occasions24 supersedes the Sabbath prohibitions,25 because it is associated with a sacrifice and the sounding of a flute associated with a sacrifice is an act of Temple service and supersedes the Sabbath prohibitions.ובִּשְׁנֵים עָשָׂר יוֹם בַּשָּׁנָה הֶחָלִיל מַכֶּה לִפְנֵי הַמִּזְבֵּחַ: בִּשְׁחִיטַת פֶּסַח רִאשׁוֹן, וּבִשְׁחִיטַת פֶּסַח שֵׁנִי, וּבְיוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, וּבְיוֹם טוֹב הָרִאשׁוֹן שֶׁל עֲצֶרֶת, וּבִשְׁמוֹנַת יְמֵי הֶחָג. וְחָלִיל זֶה דּוֹחֶה שַׁבָּת, מִפְּנֵי שֶׁהוּא חָלִיל שֶׁל קָרְבָּן, וְחָלִיל שֶׁל קָרְבָּן עֲבוֹדָה הוּא וְדוֹחֶה אֶת הַשַּׁבָּת.
7A Levite may not enter the Temple Courtyard to perform his service until he studied for five years beforehand. This concept is derived as follows. Numbers 8:24 states: “This is the edict with regard to the Levites: From the age of 25...” and ibid. 4:30 states: “From the age of 30....” How can this apparent contradiction be resolved? They study for five years and they do not enter the service until they fully mature and attain manhood as ibid.:19 states: “Each man to his service.”26זאֵין בֶּן לֵוִי נִכְנָס לָעֲזָרָה לַעֲבוֹדָתוֹ עַד שֶׁיְּלַמְּדוּהוּ חָמֵשׁ שָׁנִים תְּחִלָּה, שֶׁנֶּאֱמַר "זֹאת אֲשֶׁר לַלְוִיִּם מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה" (במדבר ח, כד), וְכָתוּב אֶחָד אוֹמֵר "מִבֶּן שְׁלֹשִׁים שָׁנָה" (במדבר ד, ג; וְעוֹד) - הָא כֵּיצַד? חָמֵשׁ לִִלְמוֹד. וְאֵינוֹ נִכְנָס לָעֲבוֹדָה עַד שֶׁיַּגְדִּיל וְיִהְיֶה אִישׁ, שֶׁנֶּאֱמַר "אִישׁ אִישׁ עַל עֲבֹדָתוֹ" (במדבר ד, יט; במדבר ד, מט).
8The Torah’s statement Numbers 8:25: “At the age of 50, he will turn back from the ranks of the workers of the Sanctuary,” applied only in the era when the Sanctuary was carried from place to place. It is not an ongoing mitzvah for future generations.27 For future generations, a Levite is not disqualified because of age or because of physical blemishes,28 only due to a change in voice,29 i.e., if his voice spoils because of his advance age, he is disqualified from serving in the Temple.30חזֶה שֶׁנֶּאֱמַר בַּתּוֹרָה בַּלְוִיִּם "וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבֹדָה" (במדבר ח, כה), אֵינוֹ אֶלָא בִּזְמַן שֶׁהָיוּ נוֹשְׂאִין הַמִּקְדָּשׁ מִמָּקוֹם לְמָקוֹם, וְאֵינָהּ מִצְוָה הַנּוֹהֶגֶת לְדוֹרוֹת. אֲבָל לְדוֹרוֹת, אֵין הַלֵּוִי נִפְסָל בְּשָּׁנִים וְלֹא בְּמּוּמִין, אֶלָא בְּקּוֹל - כְּשֶׁיִּתְקַלְקֵל קוֹלוֹ מֵרֹב הַזִּקְנָה, יִפָּסֵל לַעֲבוֹדָתוֹ בַּמִּקְדָּשׁ.
It appears to me that he is disqualified only from serving as a singer, but he could become one of the doorkeepers.וְיֵרָאֶה לִי שֶׁאֵינוֹ נִפְסָל אֶלָא לוֹמַר שִׁירָה, אֲבָל יִהְיֶה מִן הַשּׁוֹעֲרִים.
9Samuel the Seer and King David divided the Levites into 24 watches.31 Each week, a different watch would serve in the Temple. The head of the watch would divide all the men of the watch into different “clans.” On each day of the week, designated men would serve.32 The heads of the clans would assign the workers on the day that they were designated to work, allotting each one appropriate tasks.טשְׁמוּאֵל הָרוֹאֶה וְדָוִד הַמֶּלֶךְ חִלְּקוּ הַלְוִיִּם לְעֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת, וְעוֹבֵד מִשְׁמָר בְּכָל שַׁבָּת. וְכָל אַנְשֵׁי הַמִּשְׁמָר מְחַלֵּק אוֹתָם רֹאשׁ הַמִּשְׁמָר לְבָתֵּי אָבוֹת, וְכָל יוֹם מִיְּמֵי הַשַּׁבָּת עוֹבְדִים בּוֹ אֲנָשִׁים יְדוּעִים. וְרָאשֵׁי הָאָבוֹת מְחַלְּקִין אֵלּוּ הָעוֹבְדִים בַּיּוֹם שֶׁלָּהֶן, אִישׁ אִישׁ עַל עֲבוֹדָתוֹ.
All of the Levites are warned not to participate in the service of the altar,33 as ibid. 18:3 states: “But to the holy utensils and to the altar they should not draw close so they do not die.” This prohibition implies that they should not draw close to the service of the Sanctuary, but they may touch the sacred utensils.34וְכָל הַלְוִיִּם מֻזְהָרִין עַל עֲבוֹדַת הַמִּזְבֵּחַ, שֶׁנֶּאֱמַר "אַךְ אֶל כְּלֵי הַקֹּדֶשׁ וְאֶל הַמִּזְבֵּחַ לֹא יִקְרָבוּ וְלֹא יָמֻתוּ" (במדבר יח, ג) - לֹא יִקְרְבוּ לָעֲבוֹדָה, אֲבָל לִגַּע מֻתָּרִין.
10Just as the Levites were warned not to perform the service of the priests,35 so too, the priests are warned not to perform the work of the Levites, as the above verse states: “Also they,36 also you shall not die.”37יוּכְשֵׁם שֶׁהַלְוִיִּם מֻזְהָרִין שֶׁלֹּא לַעֲבֹד עֲבוֹדַת הַכּוֹהֲנִים, כָּךְ הַכּוֹהֲנִים מֻזְהָרִין שֶׁלֹּא לַעֲבֹד עֲבוֹדַת הַלְוִיִּם, שֶׁנֶּאֱמַר "גַּם הֵם גַּם אַתֶּם" (שם).
Similarly, the Levites themselves were warned that each one should not perform the task incumbent on a colleague.38 Thus a singer should not assist39 a door-keeper, nor a door-keeper a singer, as ibid. 4:49 states: “Every men, according to his service and his burden.”וְכֵן הַלְוִיִּם עַצְמָם מֻזְהָרִין שֶׁלֹּא יַעֲשֶׂה אֶחָד מְלֶאכֶת חֲבֵרוֹ, שֶׁלֹּא יְסַיַּע הַמְּשׁוֹרֵר לַשּׁוֹעֵר וְלֹא הַשּׁוֹעֵר לַמְּשׁוֹרֵר, שֶׁנֶּאֱמַר "אִישׁ אִישׁ עַל עֲבֹדָתוֹ וְעַל מַשָּׂאוֹ" (במדבר ד, מט).
11When Levites perform the service of the priests or one Levi assisted in a task that is not his, they are liable for death at the hand of heaven, for ibid. 18:3 states: “shall not die.”40 When, by contrast, a priest performs the service of a Levite, he is not liable for death. Instead, he violates merely a negative commandment.41יאלְוִיִּם שֶׁעָבְדוּ עֲבוֹדַת הַכּוֹהֲנִים אוֹ שֶׁסִּיַּע לֵוִי בִּמְלָאכָה שֶׁאֵינָהּ מְלַאכְתּוֹ - חַיָּבִין מִיתָה בִּידֵי שָׁמַיִם, שֶׁנֶּאֱמַר "וְלֹא יָמֻתוּ" (במדבר יח, ג). אֲבָל כּוֹהֵן שֶׁעָבַד עֲבוֹדַת לֵוִי - אֵינוֹ בְּמִיתָה, אֶלָא בְּלֹא תַעֲשֶׂה.
Footnotes
1.
See also Hilchot Shemitah VeYovel 13:12 which states:
Why did the Levites not receive a portion in the inheritance of Eretz Yisrael and in the spoils of war like their brethren? Because they were set aside to serve God and minister unto Him and to instruct people at large in His just paths and righteous judgments, as [Deuteronomy 33:10] states: “They will teach Your judgments to Jacob and Your Torah to Israel.” Therefore they were set apart from the ways of the world.
2.
Sefer HaMitzvot (positive mitzvah 23) and Sefer HaChinuch (mitzvah 394) include this mitzvah in their reckoning of the 613 mitzvot of the Torah.
3.
The Sifri to the prooftext quoted states that they can be compelled to do so against their will.
4.
See Hilchot Beit HaBechirah, ch. 8, which describes the guarding of the Temple.
5.
See I Chronicles 9:17-26 which lists the Levites who carried out this function. The guards would serve as watchmen and not perform any physical work. The gatekeepers performed physical activities, opening the gates, closing them, and locking them.
6.
I.e., the daily offerings and the special offerings brought on Sabbaths, Rashei Chadashim, and holidays.
7.
As a prooftext for this concept, Arachin 11b cites Numbers 10:10: “And you shall sound the trumpets over your burnt offerings and over peace offerings.” The plural term implies offerings that are brought for the entire Jewish people.
8.
Arachin, loc. cit., associates the wine libations with song, stating: “Song is recited only over wine.” See Hilchot Temidim UMusafim 6:5.
9.
See Hilchot Shekalim 4:9 for a description of these sacrifices.
10.
With this phrase, Rambam is referring to both wine libations brought by individuals and those brought by the community but which were not brought on the same day as the sacrifice with which they were associated. See Hilchot Temidim UMusafim 6:8.
11.
I.e., a close relative died that day (Hilchot Bi’at HaMikdash 2:9).
12.
In contrast to a priest who may not offer a sacrifice while in such a state (ibid.:6).
13.
Arachin 13b explains that there were at least twelve musical instruments playing each day. And there was one singer corresponding to every one of these instruments.
14.
The platform of three steps that divided between the Courtyard of the Israelites and the Courtyard of the Priests.
15.
Indeed, the fact that a person had served on the duchan is a sign of his lineage.
16.
In his Commentary to the Mishnah (Arachin 2:3), the Rambam describes these instruments at length.
17.
Indeed, II Chronicles 5:12 speaks of 120 trumpeters.
18.
The preceding verse speaks of sounding the trumpets as an outcry of distress. This mitzvah is described in Hilchot Ta’aniot, ch. 1. In his Sefer HaMitzvot (positive commandment 59), the Rambam writes that the two soundings of the shofar are considered as a single mitzvah.
19.
Numbers 10:2 speaks of beating out the silver and forming trumpets in that manner.
20.
Our translation follows the Rambam’s Commentary to the Mishnah (Arachin 2:3). Rashi, Arachin I0a, offers a different interpretation, explaining that all melodies were concluded by a long note from a lone flute.
21.
I.e., on these days, the Levites would sing the Hallel and be accompanied by the flutes alone. On the other days of the year, they would be accompanied by the other instruments.
22.
On the 14th of Nissan.
23.
I.e., on Pesach Sheni, on the 14th of Iyar. Those who did not bring a sacrifice on the first Pesach had the opportunity to compensate by bringing the sacrifice a month later (Hilchot Korban Pesach, ch. 5).
24.
This also applies with regard to the sounding of the other musical instruments. A flute is mentioned, because a flute was also sounded in association with the water libation (see Hilchot Lulav 8:13) and the sounding of the flute at that time did not supersede the Sabbath prohibitions (Rashi, Sukkah 50b).
25.
For it is forbidden to sound musical instruments on the Sabbath.
26.
As evident from Chapter 5, Halachah 15, the attainment of manhood mentioned here apparently refers to reaching the age of Bar Mitzvah. Hence the commentaries question the Rambam's statements, for they apparently contradict his statement made previously, that a Levite must be 30 to begin his service. The Radbaz and Rav Yosef Corcus explain that the obligation to be 30 applied only when the Sanctuary was being transported. (Just as the disqualification at age 50 applied only in the era when the Sanctuary was transported, so too, the obligation to be 30 applied only then.) In other eras, all that was necessary was that the Levite study the necessary laws for five years.
27.
See Sefer HaMitzvot,, General Principle 3, which mentions this issue.
28.
As a priest is (see Hilchot Bi’at HaMikdash, ch. 6).
29.
Chullin 24a states that the Levites on the duchan must sing in a manner that their voices sound like one voice. If the voice of a particular Levite becomes spoiled and he is no longer capable of singing in this manner, he is unfit to perform this service.
30.
Indeed, even in the era when the Sanctuary was transported, an elderly person was disqualified only from carrying it. He could serve as a watchman or a singer even then (Har HaMoriah).
31.
Ta’anit 27a derives this concept from I Chronicles 9:22.
32.
The designation of the clans and thus the determination of who would be serving in the Temple on a particular day was the responsibility of the head of the watch (Kessef Mishneh).
33.
This is part of the prohibition mentioned in the following halachah.
34.
This is derived from the law mentioned in Hilchot Metamei Mishkav UMoshav 11:11 that when the table for the Showbread was displayed to the people, they were warned not to touch it lest it become impure. One can infer that there is no difficulty in touching it per se, only in making it impure (Har HaMoriah). The commentaries have noted that Numbers 4:15 specifically mentions that the Levites should not touch the sacred utensils and that doing so was punishable by death. It is, however, possible to explain that this stringency only applied during the time the Sanctuary was transported through the desert and not in subsequent generations.
35.
As stated in the previous halachah.
36.
The Levites.
37.
The priests.
38.
Sefer HaMitzvot (negative mitzvah 72) and Sefer HaChinuch (mitzvah 389) include the prohibition against performing service designated for someone else in their reckoning of the 613 mitzvot of the Torah.
39.
The Kessef Mishneh questions the Rambam’s ruling, because according to Arachin 11b, the source for the Rambam’s ruling, it would appear that someone who merely renders assistance is not liable for violating a Scriptural commandment.
40.
Implying that the violation of this commandment makes one liable to die.
41.
The Ra’avad takes issue with the Rambam’s ruling, maintaining that the priests are also liable for death, noting that this is stated in Arachin, loc. cit. The Or Sameach notes that the Sifri Zuta (which the Rambam quotes in Sefer HaMitzvot, loc. cit., also quoted by the Yalkut Shimoni) to the verse rules differently, distinguishing between the priests and the Levites, leaving room for the Rambam’s decision.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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