The Torah Temimah, Rabbi Baruch Halevi Epstein (1860-1941), has a wonderful comment on a not-so-uplifting verse in our parsha. The verse (Bamidbar 1:15) says: “When the Tabernacle is set to travel, the Levites shall dismantle it; and when the Tabernacle camps, the Levites shall erect it; any outsider (non-Levite) who approaches it shall be put to death.”

TT points out that this is the verse that is quoted in the famous Gemara (Shabbos 31a) where a non-Jew asks Hillel to be converted on the condition that he be made High Priest. Hillel’s initial response is to “first go learn the whole Torah”. As the convert is studying, he comes to our verse regarding a “stranger” being put to death for doing some of the temple service. The convert asks who this verse refers to. Hillel responds, “even to King David.” A cool midrash, but what does it mean?

TT points out that Hillel has several reasons for mentioning King David. The first reason is somewhat technical. The word “stranger” is sometimes used to exclude non-priests and non-kings. This occurs in Exodus 30:33 (“Any person who compounds anything like it [oil] or puts any of it on a stranger shall be cut off from his people.”) In that verse, the Gemara says that the word “stranger” does NOT include a king; after all, a king is anointed with oil from the temple. However, in our verse, the Gemara holds the opposite – that the word stranger even includes a king.

The second reason for mentioning King David, according to the Torah Temimah is that King David is descended from converts. Hillel was obliquely telling the convert that he could become as great as King David, but like King David he would still be a “stranger” vis-à-vis the temple service.

I’ve been thinking that perhaps this whole episode in the Gemara and the fluid meaning of the word “stranger” is meant to teach us something about stranger-ness. We all know the command for us to remember that we were strangers in Egypt. On the other hand, I think that we all feel at home in our “four cubits” of Judaism; no matter how we define that for ourselves. Maybe the lesson from King David is that stranger-ness is ephemeral. Maybe Hillel was telling the convert that he’ll never fully attain the state of “I’ve made it.” In some ways, we’re all “in”, but we should always remember that in some ways, we’re simultaneously “out”. It’s a good way to remind us to always keep our empathy active for strangers, inside our fold and outside of it.

Bamidbar 1:51 – When the Tabernacle is set to travel, the Levites shall dismantle it; and when the Tabernacle camps, the Levites shall erect it; any outsider [non Levite] who approaches shall be put to death.

Gemora Shabbos 31a – A non-Jew asked Hillel, “Who does this verse refer to? Hillel responded: Even to King David”

Torah Temimah Colloquial Translation on Note #2:

The Gemora here mentions this story as a continuation of the story of the non-Jew who approached Hillel and asked to be converted on the condition that he be appointed as the High Priest. Hillel responded, “first go and learn the whole Torah.”

The non-Jew went and studied and when he reached this verse he asked what type of ‘stranger’ the verse is referring to. Hillel responded that this law regarding non-Levites [a type of hereditary priesthood] applies even to King David.

The reason for Hillel’s mentioning King David is multi-fold. First of all, perhaps this is an allusion to the Gemora Kritot (6b) where it discussed the verse in Ki Tissa regarding forbidding ‘strangers’ from deriving benefit from the anointing oil in the temple. In that particular situation the word ‘stranger’ does not apply to a King because, actually, a King is one of the people who is anointed with that oil. Nevertheless, here, however, Hillel wanted to emphasize that the word ‘stranger’ would apply to any non-Priest.

An additional reason for mentioning King David is because of the fact that King David is descended from converts [from Ruth the Moabite]. Even though it is well known that converts are especially beloved before God and even though he is King, still this verse’s severe punishment for a stranger applies even to him. Therefore, the implication is that Hillel was obliquely telling the convert that he has no chance of becoming High Priest [but that this doesn’t indicate that he is any less beloved or of a low stature.]

It is also possible that Hillel decision to choose King David as an example is a reference to the verse in Chronicles (15:2) “Thus said David that only the Levites will carry the Ark of the Lord because God has specifically chosen them for this task…”

Thus we see that King David himself was aware not to participate in a service that had been assigned to the Levites and certainly would have not desired to participate in a service assigned to the High Priest.

Editor’s Note: The idea that the law forbids someone who is not descended from the Cohanim to officiate in the temple is not meant to be an insult or any lack of stature for the non-Priest. In fact, the Torah teaches that there are 3 crowns: the crown of Priesthood, the crown of Kingship and the crown of Torah. The crown of Torah being the greatest one of all – and that is the one that is open to everyone.

Additionally, for me, the message is that we are all strangers, in one way or another.

Parashat במדברNumbers 4:3 –No student left behind

Numbers 12:3 “from thirty years old and upward even until fifty years old, all that enter upon the service, to do work in the tent of meeting ”

Hullin 24a: “25 years old to learn and 30 years old to serve.  From here we learn that a student that did not see positive signs in his learning after five years will never see them”

Torah Temimah Colloquial Translation on Note #2:

The Torah specified these five years for learning because these are the last stage.  Thus, one who does not see positive signs in learning, during these years, will never see them.  Based on this, one can explain why the Tanah of the Mishnah in Ethics of the Fathers (5:21) lists the ages for learning in increments of five years (5 years old for scripture, 10 years old for Mishnah, 15 years old for Gemara.  Therefore, if a nine year old student does not see positive signs in his scripture, one is obligated to work with him one more year because there is still hope that the student will improve in scripture.  The same applies to all of the stages mentioned in the Mishnah.

See also the comment of on Nachmanides on this midrash in his Torah commentary (Parashat Behaalotecha – Numbers 8:24)

I do not know if this opinion is according to all the Rabbis for I have seen this statement in the Sifrei attributed to Rabbi Natan.

I do not know how to interpret Nachmanides because both the Gemara and the Sifrei that we have quote this learning anonymously[1].

Editor’s note:

The Torah Temimah stresses how important it is never to give up on students who are slow learners. Here Torah, here gives the Levites five years to learn the trade, as it were.  The Mishnah he cites gives five years for each stage of learning.  He stresses that it is most import to work with the student toward the end while there is still hope for the student to progress.  This is usually long after most teachers have given up in despair.

Many times, the Torah Temimah tries to resolve contradictory versions in the sources.  Here, he admits, that ,based the sources available, he is unable to interpret Nachmanide’s comment.

[1] Nachmanide’s copy of Sifrei mentions Rabbi Natan.  See Torat Chaim note 24 on the commentary of Nachmanides.  The Horrowitz edition of Sifrei mentions that there are versions that do not mention Rabbi Natan, implying that some do.