Redemption of Firstborns and the Role of the Levites
In this passage, God provides instructions to Moses regarding the counting of firstborn males aged one month and older among the children of Israel. The purpose of this count is to designate the Levites as substitutes for the firstborns, who will serve God in their place. The Levites, along with their animals, are to be set apart for this special role.
Counting the Firstborns
Moses faithfully carries out the command to count the firstborns, resulting in a total of 22,273 firstborn males. This count serves as a significant step in the process of replacing the firstborns with the Levites.
Replacing the Firstborns with the Levites
The Lord further instructs Moses to take the Levites instead of the firstborns and their animals, emphasizing that the Levites belong to Him. This transfer of responsibilities highlights the special role of the Levites as the chosen servants of God in place of the firstborns.
Collection of Redemption Money
In addition to the transfer of duties, Moses is instructed to collect redemption money from the 273 firstborns who exceed the number of Levites. This redemption money is to be given to Aaron and his sons, who are priests, as a symbolic act of redemption and to acknowledge their consecrated status.
Commentary from Rashi
Rashi provides insights into the breakdown of the redemption money. The total amount of redemption money collected is 1,365 shekels, corresponding to the number of firstborns. Rashi explains that the redemption rate is five shekels per head.
Rashi also highlights Moses' concern about how to handle the redemption process, as some firstborns could argue that they have already been redeemed by the Levites. To address this potential issue, Moses writes "Levite" on 22,000 slips and "five shekels" on 273 slips. These slips are then mixed and distributed by lot to determine which individuals are required to pay the redemption amount.
Overall, Rashi emphasizes the significance of the Levites as substitutes for the firstborns and the process of redemption through the collection of specific redemption money. Rashi's commentary provides further understanding of the calculations and practical measures taken by Moses to ensure a fair and just redemption process.
Halakha
The priests and the Levites are exempt from the redemption of their firstborn, as evident from a logical deduction: If they served as the redemption of the Israelites firstborn in the desert, certainly, they themselves are exempt.
Talmud
Rabbi Yoḥanan asserts that the firstborns who were born in the wilderness were sanctified and their sanctity remained, while Reish Lakish argues that their sanctity lasted only until the time of the counting. According to Rabbi Elazar, his dream about Rabbi Yoḥanan confirms the validity of his opinion, as the phrase "Mine they shall be" indicates their enduring state of sanctity.
The Rabbis conclude that the redemption of firstborns in future generations should occur after the child reaches "a month old" (Numbers 18:16), corresponding to a period of thirty days. This interpretation establishes the basis for the timing of the redemption ceremony.
Rebbi Jehudah and Rebbi Nehemiah present varying perspectives on the number of redemption tickets used during the wilderness period. While Rebbi Jehudah suggests that Moses employed 273 "five sheqel" tickets, Rebbi Nehemiah argues for 22,000 "Levite" tickets and 273 "five sheqel" tickets. However, the colleagues note that regardless of the numbers, the outcome was miraculous as the tickets were drawn alternately, satisfying both opinions.
Rabbi Eliezer posits that the halakhic status of individuals remains the same as the period preceding it until they reach one month and one day beyond certain ages. The Mishna further states that priests and Levites are exempt from redeeming a firstborn donkey. The Gemara clarifies that while the priests and Levites exempted the firstborn children of the Israelites, it was the sheep owned by the priests and Levites that exempted the firstborn donkeys from being counted.
The Gemara explains that even a firstborn Levite who did not personally abrogate the sanctity of the Israelite firstborns was still exempted from his own firstborn sanctity by virtue of being part of the collective group of Levites. Additionally, it clarifies that the Levites did not possess an equal number of firstborn animals as the Israelites, supporting the notion that a single lamb could exempt multiple donkeys.
Both silver and lamb were used for redemption in the wilderness and continued to be used in later generations as means of atonement and sanctification.
Rebbi Eliezer obligates Jews who are sharecroppers for Gentiles in Syria to give tithes and observe the Sabbatical year, while Rabban Gamliel exempts them. Additionally, Rabban Gamliel contends that there are two types of ḥallah (dough offering) in Syria, whereas Rebbi Eliezer argues for only one.
Rebbi Jehudah, Rebbi Neḥemiah, Rebbi Joshua (son of Rebbi Neḥemiah), Rebbi Berekhiah, Rebbi Levi (in the name of Rebbi Simeon ben Laqish), and Rebbi Phineas (in the name of Rebbi Levi) present diverse views on the amount and nature of atonement contributions. These include half a sheqel, ten gerah, twenty pieces of silver, and a minted coin as symbols of redemption and forgiveness.