Chapter 31 of Divrei HaYamim II is the direct continuation of the great Pesach organized by Chizkiyahu. Following the immense joy in Jerusalem - unmatched since the days of Shlomo the son of David, King of Israel - the people were aroused to eradicate idol worship from across the entire land. Immediately afterward, Chizkiyahu organized the watches of the Kohanim and Levi'im, and instituted the system of terumot and ma'asrot. The heart of this chapter is the establishment of an entire infrastructure to support Torah scholars and the Temple servants, along with the wondrous blessing that followed in its wake.
וּכְכַלּוֹת כׇּל־זֹאת יָצְאוּ כׇל־יִשְׂרָאֵל הַנִּמְצְאִים לְעָרֵי יְהוּדָה וַיְשַׁבְּרוּ הַמַּצֵּבוֹת וַיְגַדְּעוּ הָאֲשֵׁרִים וַיְנַתְּצוּ אֶת־הַבָּמוֹת וְאֶת־הַמִּזְבְּחוֹת מִכׇּל־יְהוּדָה וּבִנְיָמִן וּבְאֶפְרַיִם וּמְנַשֶּׁה עַד־לְכַלֵּה וַיָּשׁוּבוּ כׇּל־בְּנֵי יִשְׂרָאֵל אִישׁ לַאֲחֻזָּתוֹ לְעָרֵיהֶם׃ - And when all this was completed, all Israel who were present went out to the cities of Judah and shattered the monuments, chopped down the asherim, and tore down the high places and the altars from all of Judah, Benjamin, Ephraim, and Menashe, until they were completely eliminated; then all the Children of Israel returned, each man to his inheritance, to their cities.
"And when all this was completed" - after everything we saw above: Klal Yisrael came to Chizkiyahu, he strengthened the people, the Kohanim blessed the people, and there was great joy in Jerusalem. This sparked an overall spiritual elevation, and the people set out to eradicate idol worship - not only in Judah and Benjamin, but also in Ephraim and Menashe, which were already part of the northern kingdom of Samaria.
The Malbim raises a question: How could the people of Judah carry out such an operation in the cities of Israel? The answer, as we have seen, is that Hoshea the son of Elah had abolished the worship of the golden calves and removed the sentry guards (parzeda'ot) that had prevented pilgrimage to Jerusalem. Had the calves still been active, the calf-worshipers there would never have permitted such a thing. Similarly, the dispatching of letters by Chizkiyahu - "could not be conceived of as long as the king maintained the worship of the calves." If Hoshea ben Elah were still serving the calves, how could Chizkiyahu have succeeded in bringing the people of Israel to serve in the Beit HaMikdash? But once Hoshea dismantled the border guards and abolished calf worship, they were able to smash the monuments and the asherim, demolish the high places, and go up to serve Hashem in Jerusalem.
וַיַּעֲמֵד יְחִזְקִיָּהוּ אֶת־מַחְלְקוֹת הַכֹּהֲנִים וְהַלְוִיִּם עַל־מַחְלְקוֹתָם אִישׁ כְּפִי עֲבֹדָתוֹ לַכֹּהֲנִים וְלַלְוִיִּם לְעֹלָה וְלִשְׁלָמִים לְשָׁרֵת וּלְהֹדוֹת וּלְהַלֵּל בְּשַׁעֲרֵי מַחֲנוֹת יְהֹוָה׃ - And Chizkiyahu stationed the divisions of the Kohanim and the Levi'im according to their divisions, each man according to his service, for the Kohanim and for the Levi'im, for burnt-offerings and for peace-offerings, to minister, and to give thanks and to praise, at the gates of the camps of Hashem.
Chizkiyahu organizes the Kohanim and Levi'im, placing each watch and division in charge of its designated role. For the Kohanim, their role is "for burnt-offerings and for peace-offerings," the sacrificial service. For the Levi'im, it is "to minister," assisting the Kohanim; "and to give thanks and to praise," in song, as they are the singers; and "at the gates of the camps of Hashem," as they are the gatekeepers who guard the Beit HaMikdash.
As explained several times in the past, guarding the Beit HaMikdash was not out of concern for thieves, but out of honor. It is unfitting for a royal palace to be an exposed, wide-open place where anyone may enter at will. Therefore, watches were stationed as befits the royal house - the palace of the King of the Universe.
וּמְנָת הַמֶּלֶךְ מִן־רְכוּשׁוֹ לָעֹלוֹת לְעֹלוֹת הַבֹּקֶר וְהָעֶרֶב וְהָעֹלוֹת לַשַּׁבָּתוֹת וְלֶחֳדָשִׁים וְלַמֹּעֲדִים כַּכָּתוּב בְּתוֹרַת יְהֹוָה׃ - And the king's portion from his own property was for the burnt-offerings: for the morning and evening burnt-offerings, and the burnt-offerings for the Sabbaths, the New Moons, and the appointed festivals, as written in the Torah of Hashem.
The Metzudat David explains: The king's gift from his private property was designated to cover the cost of the burnt offerings - the morning and evening burnt offerings, as well as the burnt offerings for the Sabbaths, New Moons, and festivals. However, this interpretation raises a difficult question: How could the king fund the daily morning and afternoon Tamid offerings from his personal property? After all, communal sacrifices must come from the communal treasury, and no private individual is permitted to say, "It is upon me to provide them," even if he is the wealthiest of men. This was the very purpose of collecting the half-shekel - to ensure that the regular communal offerings would be funded from the collective money of all Israel. Even a king possesses no such prerogative.
The Malbim explains in the opposite manner, offering a wonderful insight: "the king's portion" does not mean the portion that the king donated, but rather the portion due to him from the people - just like "the portion of the kohanim" that we will encounter next, which refers to the portion due to the kohanim. The Tamid offerings must indeed come from the communal treasury, and the king designated for this purpose the tax and tribute he received from the public. Although this wealth is technically "his property," its source is the public, and therefore its halachic status is that of the communal treasury - it is considered as having come from the collective funds of Israel rather than from the king's private fortune. This will also be the case in the Future Era, when the Nasi will provide communal sacrifices from the portion he receives from the people, as the Malbim explained on Yechezkel 45, and as we have already learned.
וַיֹּאמֶר לָעָם לְיוֹשְׁבֵי יְרוּשָׁלַ͏ִם לָתֵת מְנָת הַכֹּהֲנִים וְהַלְוִיִּם לְמַעַן יֶחֶזְקוּ בְּתוֹרַת יְהֹוָה׃ - And he commanded the people that dwelt in Jerusalem to give the portion of the kohanim and the Levites, that they might hold fast to the Torah of Hashem.
The king commands the people to give the portion due to the kohanim and Levites, and the reason is explicitly stated: so that they can devote themselves to Torah study. For "the lips of a kohen should safeguard knowledge, and they should seek Torah from his mouth, for he is a messenger of Hashem of Hosts." The primary Torah scholars at that time were the tribe of Levi and the kohanim, who were free to engage in the service of Hashem and Torah study because they had no fields to cultivate and received their sustenance from the people.
The commentary attributed to Rashi notes: The Torah was given only to those who ate the manna, and second to them are those who eat terumah. One who eats terumah has steady food and livelihood and is free to occupy himself with Torah; if not, a person is forced to go out and work for a living. We have seen this with the sages of earlier generations who had no choice and worked for their sustenance - one was a cobbler, another a carpenter, a third a blacksmith, and so on. But when the opportunity exists, one can devote oneself exclusively to Torah. And what could be more exalted than this: that they immerse themselves solely in Torah, while their sustenance is provided through the portion of the kohanim given by the people.
The Malbim notes a precise detail: The command here is that the terumah and ma'aser, which are the portion of the kohanim and Levites, should not be given to kohanim who are idle, but only to those who actively engage in Torah study - "that they might strengthen themselves in the Torah of Hashem," meaning that through this financial support they would be fortified in their Torah study.
וְכִפְרֹץ הַדָּבָר הִרְבּוּ בְנֵי־יִשְׂרָאֵל רֵאשִׁית דָּגָן תִּירוֹשׁ וְיִצְהָר וּדְבַשׁ וְכֹל תְּבוּאַת שָׂדֶה וּמַעְשַׂר הַכֹּל לָרֹב הֵבִיאוּ׃ - And as soon as the commandment spread abroad, the Children of Israel brought in abundance the firstfruits of grain, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly.
There are two explanations here. The Radak explains that they began bringing the terumot and ma'asrot, and the practice steadily expanded and multiplied. Why is this described with the term *paratz* ("breached" or "spread")? The Radak cites the words of Chazal that they breached boundaries in their tithing by bringing even from tree fruits and vegetables that are not biblically obligated - that is, they broke through the fence. There is a fence of strict biblical obligation - grain, wine, and oil, which all agree are mandated by the Torah - and they broke past this boundary, bringing beyond what they were strictly required to give. This was a positive breach. Later on, the Sages instituted the separation of terumot and ma'asrot from tree fruits and vegetables as well; there is a dispute whether tree fruit in general is biblically obligated, but regarding vegetables, all agree it is rabbinic, yet they brought tithes from vegetables as well.
As for the details of the verse: "the firstfruits of grain" refers to *bikkurim*, or to *terumah gedolah*, which is also called *reishit* ("first"). "Honey" refers to dates, since bee honey was brought neither as *bikkurim* nor as *terumah*; and Chazal explained that "a land of olive oil and honey" refers to dates, and it was from these Seven Species that *bikkurim* were brought. "And of all the increase of the field" refers to the other fruit trees - grapevines, figs, and pomegranates - from which *bikkurim* were likewise brought.
The Malbim explains differently: "And as the matter spread forth" means that the number of kohanim and Levites dedicated to Torah study multiplied, whom the people of Israel were tasked with supporting. It was not that the contributions multiplied first, but rather that the kohanim dedicated to Torah learning multiplied, and as a result, those upholding the Torah of Hashem grew in number, requiring the Jewish people to support them. Because there were many mouths to feed and many eager to devote themselves to Torah, the people of Israel increased their contributions and gave far beyond their basic obligation: not only the firstfruits of grain, wine, and oil, which was their biblical duty, but also the rest of the field's produce, such as legumes and other tithes. Furthermore, the Malbim notes, they even brought monetary tithes - all from their profits - until there was ample sustenance for the kohanim and Levites.
וּבְנֵי יִשְׂרָאֵל וִיהוּדָה הַיּוֹשְׁבִים בְּעָרֵי יְהוּדָה גַּם־הֵם מַעְשַׂר בָּקָר וָצֹאן וּמַעְשַׂר קׇדָשִׁים הַמְקֻדָּשִׁים לַיהֹוָה אֱלֹהֵיהֶם הֵבִיאוּ וַיִּתְּנוּ עֲרֵמוֹת עֲרֵמוֹת׃ - "And the children of Israel and Judah who lived in the cities of Judah, they also brought the tithe of cattle and sheep, and the tithe of consecrated things that were dedicated to Hashem their God, and they laid them in heaps upon heaps."
The people of Judah added the tithe of cattle and sheep as well - even though halachah dictates that the sacrificial fats are offered on the altar and the meat is eaten by the owners, they gave it to the Kohanim and the Levi'im. Likewise, "the tithe of consecrated things" - although consecrated items are exempt from tithes, they nevertheless separated tithes before dedicating them, and only then consecrated them; this is the meaning of "the tithe of consecrated things that were dedicated to Hashem." "Heaps upon heaps" - piles upon piles, as written in the Book of Ruth, "at the end of the heap," and the repetition indicates vast abundance - piles upon piles. Because they separated such a vast quantity, the tithes were immense, far exceeding the immediate needs of the Kohanim and Levi'im.
בַּחֹדֶשׁ הַשְּׁלִשִׁי הֵחֵלּוּ הָעֲרֵמוֹת לְיִסּוֹד וּבַחֹדֶשׁ הַשְּׁבִיעִי כִּלּוּ׃ - "In the third month they began to lay the foundation of the heaps, and in the seventh month they finished."
The Malbim explains: in the third month the harvest began, and from the bikkurim brought then, they laid the foundation of the heaps - they began establishing these immense quantities. And in the seventh month, when the gathering of the harvest ended, they finished - through the terumos and ma'asros separated at the close of the harvest.
וַיָּבֹאוּ יְחִזְקִיָּהוּ וְהַשָּׂרִים וַיִּרְאוּ אֶת־הָעֲרֵמוֹת וַיְבָרְכוּ אֶת־יְהֹוָה וְאֵת עַמּוֹ יִשְׂרָאֵל׃ - "And when Hezekiah and the princes came and saw the heaps, they blessed Hashem and His people Israel."
It is understandable why they blessed His people Israel - the people of Israel contributed and gave generously of their own. But what is the meaning of "they blessed Hashem"? Pseudo-Rashi explains: for putting it into the hearts of the people of Israel to separate their terumos and ma'asros. From here we see that one must give thanks to Hashem for everything. Even when a person gives of his own, and you feel indebted to thank him - who put it into his heart to give? It is from Hashem. Ultimately, everything is from Hashem.
And from here arises a profound lesson: had Hashem willed it, He could just as well have hardened the person's heart so that he would not give. Therefore, when someone is upset with another person - "Look at him, he didn't give, why didn't he donate?" - perhaps Hashem hardened his heart. He lacks the merit; from Heaven they did not want him to have a share in this matter, and that is why he did not give. So what complaint can you have against him? If you were meant to receive it, Heaven would have ensured that you did; he lacked the merit, and therefore it did not come through him.
וַיִּדְרֹשׁ יְחִזְקִיָּהוּ עַל־הַכֹּהֲנִים וְהַלְוִיִּם עַל־הָעֲרֵמוֹת׃ - "Then Hezekiah questioned the Kohanim and the Levi'im concerning the heaps."
"Then Hezekiah questioned" - prompted by the heaps, he questioned and investigated the Kohanim and the Levi'im. Seeing the vast multitude of heaps, he wondered: how could so much be left over? He considered two possibilities. First: perhaps there are not enough Kohanim and Levi'im engaged in Torah study to come and take the heaps - since he had commanded to give only to those engaged in Torah - and consequently, many gifts accumulated without people coming to receive them, leaving the tithes undistributed.
The second possibility: perhaps they were not given enough to satisfy their needs. That is, a large amount was collected, but - as is familiar in our times - the treasury has a surplus of tax revenue and the public does not receive it. He thought: a great deal of wealth has been gathered here, and the treasury is holding its cards close to the chest and giving nothing to anyone. If there are Kohanim engaged in Torah - distribute it to them, give it to them, do not keep it to yourselves! How could such an enormous quantity of heaps upon heaps be left here?
וַיֹּאמֶר אֵלָיו עֲזַרְיָהוּ הַכֹּהֵן הָרֹאשׁ לְבֵית צָדוֹק וַיֹּאמֶר מֵהָחֵל הַתְּרוּמָה לָבִיא בֵית־יְהֹוָה אָכוֹל וְשָׂבוֹעַ וְהוֹתֵר עַד־לָרוֹב כִּי יְהֹוָה בֵּרַךְ אֶת־עַמּוֹ וְהַנּוֹתָר אֶת־הֶהָמוֹן הַזֶּה׃ - And Azaryahu the chief Kohen of the house of Tzadok spoke to him and said: 'Since the contribution began to be brought into the House of the Lord, there has been eating and being satisfied and leaving over in abundance, for the Lord has blessed His people; and what is left over is this great multitude.'
As mentioned several times, the Malbim explains that "the chief Kohen" (ha-Kohen ha-rosh) is not the Kohen Gadol. The Kohen Gadol in the days of Chizkiyahu was Neriah, as cited in Seder Olam. "The chief Kohen" is the overseer of the Temple - a more administrative role, whereas the Kohen Gadol is associated primarily with the sacrificial service and the spiritual dimension of the Beit HaMikdash, as its spiritual leader. This fits our context well, as the matter here concerns food distribution and logistics.
And what did Azaryahu reply? Ever since they began bringing the contribution into the House of the Lord, blessing burst forth and multiplied without bound. The fact that many heaps remain is not because there are not enough Kohanim and Levi'im engaged in Torah study, nor because they were not given enough to satisfy their needs - on the contrary, they received immense quantities, "eating and being satisfied and leaving over." Rather, ever since the people began bringing the contribution to the House of the Lord, blessing has arrived twofold: first, "for the Lord has blessed His people" - in the people's own harvest; and second, "and what is left over is this great multitude" - within the harvest of the heaps themselves, for what is uncounted continues to multiply. Hashem's blessing rested upon the multitude of remaining heaps, and that is why they are so vast.
Indeed, we have just learned this concept in the Daf Yomi. Tosafot point out that Shabbat is referred to, on the one hand, in masculine terms, and on the other hand, in feminine terms. There is a textual variant, "lest he slaughter a bird on it [bo - masculine]," and the difficulty is with "bo" - it should have said "bah" [feminine]. Tosafot explain: do not be surprised, for we find that Shabbat is also referred to in the masculine - "who guards Shabbat from desecrating it [mechalelo - masculine]," rather than "mechalelah"; and on the other hand, it is referred to in the feminine - "it is holy to you [kodesh hi lachem]." Both forms apply to it, which is why one can say "bo," "bah," or "bam."
And what is the explanation for this? Shabbat contains a duality that requires contemplation: does Shabbat receive or does it give? On the one hand, it is the greatest recipient - the entire week people work for its sake, while on Shabbat no work is done at all; one prepares for Shabbat, sets the table for Shabbat, shops for Shabbat, and Shabbat itself merely rests - a Shabbat of rest. On the other hand, Shabbat is the benefactor that bestows bounty upon the entire week, for it is the source of all blessing. The Kabbalists wrote that the world was created for only seven days; how then does it live for another week? Shabbat gives it vitality for another week, and so on anew each time. Thus, that which is the greatest recipient is actually the greatest benefactor. A person sees with his eyes and assumes that Shabbat only receives, but he is told: in its lofty stature, it bestows bounty without bound. Therefore it is called feminine, as the nukva is the recipient, and it is also called masculine, as the male is the benefactor.
Notice that this is also written in Tikkunei HaZohar, where the Ra'aya Meheimna states that a talmid chacham is likewise an aspect of Shabbat. Consider how wonderful and fitting this is to our subject. People will always say: "These kollel men only receive; they only want people to give to them; what do they contribute? They are not productive." Yet a talmid chacham is an aspect of Shabbat: he appears to be merely the recipient, but if anyone infuses life into the entire world, it is the talmid chacham. A single Rabbi Chanina is enough to sustain the entire world; and when there are vast ranks of bnei Torah and avreichim, they are the ones who uphold the world. As we have just concluded in Tractate Yevamot: "Do not read 'your children' [banayich], but 'your builders' [bonayich]" - they are the builders of the world, for the foundation of the world's structure is spiritual.
Who builds that spirituality? Is it the person who goes out to his daily labor? A person must earn a living, and there is no fault in that. But the one who built the spirituality is the one who set aside all mundane calculations and entered the beit midrash - he is the builder of the world, who "builds His upper chambers in the heavens." As the Nefesh HaChaim explains: if you have built above, the entire world is sustained. The world is built from the spirituality within it - "He spoke, and it came to be" - and the divine speech is what sustains all of existence. This corresponds wonderfully to our verse: "Since the contribution began to be brought into the House of the Lord" - the moment they began bringing the contribution to the House of the Lord, blessing began: "there has been eating and being satisfied and leaving over in abundance." Why? Because that was the condition - "that they might hold firmly to the Torah of the Lord," to give specifically to those who study Torah. They began giving to Torah scholars - and everything was blessed.
וַיֹּאמֶר יְחִזְקִיָּהוּ לְהָכִין לְשָׁכוֹת בְּבֵית יְהֹוָה וַיָּכִינוּ׃ - Then Chizkiyahu commanded to prepare chambers in the House of the Lord, and they prepared them.
To prepare chambers for the heave-offering, to store the massive heaps there.
וַיָּבִיאוּ אֶת־הַתְּרוּמָה וְהַמַּעֲשֵׂר וְהַקֳּדָשִׁים בֶּאֱמוּנָה וַעֲלֵיהֶם נָגִיד כׇּנַנְיָהוּ הַלֵּוִי וְשִׁמְעִי אָחִיהוּ מִשְׁנֶה׃ - And they brought in the terumah, the tithe, and the consecrated things faithfully; and over them Konanyahu the Levite was the officer, and Shimei his brother was second in command.
They brought everything into the chambers "faithfully" - that is, with integrity. "Nagid" means an officer and overseer, and Shimei his brother was "mishneh" - his deputy. "The tithe and the consecrated items" - these refer to the offerings and tithes that they dedicated from items that are not biblically required.
וִיחִיאֵל וַעֲזַזְיָהוּ וְנַחַת וַעֲשָׂהאֵל וִירִימוֹת וְיוֹזָבָד וֶאֱלִיאֵל וְיִסְמַכְיָהוּ וּמַחַת וּבְנָיָהוּ פְּקִידִים מִיַּד כׇּנַנְיָהוּ וְשִׁמְעִי אָחִיו בְּמִפְקַד יְחִזְקִיָּהוּ הַמֶּלֶךְ וַעֲזַרְיָהוּ נְגִיד בֵּית־הָאֱלֹהִים׃ - And Yechiel, Azazyahu, Nachat, Asahel, Yerimot, Yozavad, Eliel, Yismachyahu, Machat, and Benayahu were overseers under the authority of Konanyahu and Shimei his brother, by the appointment of King Chizkiyahu and Azaryahu the leader of the House of God.
All these individuals were supervised under the authority of Konanyahu and Shimei his brother, who were the chief administrators, and all these were officers beneath them. And who appointed all of them? "By the appointment of King Chizkiyahu" - King Chizkiyahu stood at the head of it all, along with Azaryahu, the leader of the House of God. He is the one previously referred to as "the chief priest," for he was an administrator and overseer, not the Kohen Gadol.
וְקוֹרֵא בֶן־יִמְנָה הַלֵּוִי הַשּׁוֹעֵר לַמִּזְרָחָה עַל נִדְבוֹת הָאֱלֹהִים לָתֵת תְּרוּמַת יְהֹוָה וְקׇדְשֵׁי הַקֳּדָשִׁים׃ - And Kore son of Yimnah the Levite, the gatekeeper at the east gate, was in charge of the freewill offerings of God, to distribute the terumah of Hashem and the most holy sacrifices.
His name was Kore, and he was the gatekeeper of the eastern gate, appointed over the freewill offerings brought to the House of God - to distribute them among the Kohanim: terumah, meat of the most holy offerings, all of it he would distribute to those eligible. The Malbim explains: The earlier overseers we mentioned were appointed to receive the consecrated items, terumot, and tithes in Jerusalem, whereas Kore son of Yimnah was appointed to distribute the terumah and the most holy offerings in the cities of the Kohanim and Levites. This is the meaning of "to distribute the terumah of Hashem" - to distribute it across the Levite cities.
וְעַל־יָדוֹ עֵדֶן וּמִנְיָמִן וְיֵשׁוּעַ וּשְׁמַעְיָהוּ אֲמַרְיָהוּ וּשְׁכַנְיָהוּ בְּעָרֵי הַכֹּהֲנִים בֶּאֱמוּנָה לָתֵת לַאֲחֵיהֶם בְּמַחְלְקוֹת כַּגָּדוֹל כַּקָּטָן׃ - And under his authority were Eden, Miniamin, Yeshua, Shemayahu, Amaryahu, and Shechanyahu, in the cities of the Kohanim, faithfully to distribute to their brethren by divisions, to the great and small alike.
"Under his authority" - these were those serving under him. Since Kore was the supervisor in charge of distribution across the cities, he had deputies under him - Eden, Miniamin, Yeshua, and the others - in the cities of the Kohanim, to distribute food to the Kohanim and Levites who had not come for Temple service. For the service was divided into twenty-four priestly shifts (mishmarot), and not everyone came at the same time; yet those who did not come to serve still needed sustenance, so it was distributed to them in their hometowns. And the Malbim notes: this ensured that the distribution was equitable - "to the great and small alike," with everyone receiving an equal portion.
מִלְּבַד הִתְיַחְשָׂם לִזְכָרִים מִבֶּן שָׁלוֹשׁ שָׁנִים וּלְמַעְלָה לְכׇל־הַבָּא לְבֵית־יְהֹוָה לִדְבַר־יוֹם בְּיוֹמוֹ לַעֲבוֹדָתָם בְּמִשְׁמְרוֹתָם כְּמַחְלְקוֹתֵיהֶם׃ - Besides their genealogical registry of males from three years old and upward, for everyone who entered the House of Hashem for the daily requirement, for their service in their watches according to their divisions.
The Radak explains: Why specifically from three years old and upward? Because males under the age of three were not at all fit to come to the House of Hashem, and females would not come anyway. Therefore, it specifies "to the males from three years old and upward." Radak offers another explanation: one under the age of three lacks the mental competence to safeguard what is given to him, and it is forbidden to give him Terumah lest he defile it - as the Gemara states that young children crawl among creeping creatures and garbage dumps; he plays there and inadvertently touches a frog, a lizard, a mouse, and other creeping creatures, thereby contracting ritual impurity. Therefore, it is specifically from three years old, when he is already capable of taking care regarding the sanctity of Terumah. And according to Radak, "their genealogy" means that the fathers would come with their sons; that is, both upon coming to the House of Hashem and in the cities of the Kohanim, they would give them what was due to them.
The Malbim explains that the next two verses are a parenthesis. The meaning is that Kore and the officials with him were appointed only over the cities of the Kohanim, to distribute to the Kohanim and the Levi'im dwelling in their cities. In contrast, the Kohanim who came to perform the service received their distribution through Konanyahu the Levite, Shimei, and the overseers under them, whom we saw in verses 12-13. This is the meaning of "Beside... to everyone who entered the House of Hashem, for his daily portion for their service" - those who came for the service were not under Kore, since they went up to Jerusalem and did not receive their portion in the cities; rather, they took their portion "in their watches according to their divisions." Each serving watch received its share from the overseer in Jerusalem. In simple terms: there was no double dipping. You cannot receive from both Kore and Konanyahu; what Kore distributed, he distributed in the cities, and what Konanyahu distributed, he distributed in Jerusalem. And those serving in Jerusalem received according to the law of the serving Kohanim, in accordance with the halachot of the distribution among the watches and the ancestral houses regarding the offerings and all that was brought.
Included in this, says the Malbim, were also their sons who came with them: a Kohen or a Levi who came for his watch would bring his male children from three years old and upward with him, to learn from their father. Notice - he did not send him off to cheder, but brought him to the Beit HaMikdash: come see the Avodah, you too will serve in the future. Although he would still have a period of training ahead, let him begin observing from an early age. Therefore, Konanyahu would also allocate in the distribution for the sons, even though they were not yet eligible to serve.
And what is the meaning of "their genealogy"? The Malbim says: the term "genealogy" (yichus) applies both downwards and upwards - that is, descendants traced down from you, or ancestry traced up to a grandfather and so forth. Here it refers to genealogy downwards, "their genealogy of the males" - their male children were traced to them, and therefore the overseers would give the father food to sustain his sons who were reckoned after him, those Kohanim over three years old, so that he would give them from the portions he received. Similarly, there is genealogy upwards, which is addressed in the next verse.
וְאֵת הִתְיַחֵשׂ הַכֹּהֲנִים לְבֵית אֲבוֹתֵיהֶם וְהַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמָעְלָה בְּמִשְׁמְרוֹתֵיהֶם בְּמַחְלְקוֹתֵיהֶם׃ - "And the genealogical enrollment of the Kohanim according to their ancestral houses, and the Levi'im from twenty years old and upward, in their watches according to their divisions."
The Malbim says: The Kohanim, as well as the Levi'im, traced their lineage to their ancestral house, and this enrollment applied from twenty years of age. Whoever was twenty years old stood in his own right and was reckoned according to his ancestral house, and from that ancestral house to which he belonged he would take his share. For the ancestral houses were divided, each house having its designated time of service, during which he would receive his portion. And if he had male sons with him from three years old and upward, they would reckon his sons under him and give him a portion corresponding to the number of his sons with him.
It turns out, then, that everyone received a portion, and the only question was whether one received his portion through his father or independently. Until the age of twenty, your portion was included with the father, who received according to the number of children; from age twenty onward, the father no longer received on his behalf, but rather this was the son's own independent portion, with the father having no share in it. Each individual received on his own according to his watch. And "according to their divisions," says the Malbim - according to his apportionment: each member of the watch acquired specific privileges on the day he served - meat, hides of holy offerings - and everything was divided among the members of the watch.
וּלְהִתְיַחֵשׂ בְּכׇל־טַפָּם נְשֵׁיהֶם וּבְנֵיהֶם וּבְנוֹתֵיהֶם לְכׇל־קָהָל כִּי בֶאֱמוּנָתָם יִתְקַדְּשׁוּ־קֹדֶשׁ׃ - "And to enroll by genealogy all their little children, their wives, and their sons and their daughters, through the entire congregation, for in their faithfulness they consecrated themselves in holiness."
The Malbim explains that this verse returns to what was stated in verse 14, that Kore son of Yimnah distributed in the cities of the Kohanim. There he distributed to the entire assembly, to all the Kohanim and Levi'im, and they would register how many sons, daughters, and wives each had, and according to that number each received in the distribution. This was with the exception of those who were serving in the Beit HaMikdash, who received on their own, as explained in the previous verse.
"For in their faithfulness they consecrated themselves in holiness" - even though they were not serving in the Mikdash, they consecrated themselves to be holy to their God through their faithfulness and righteousness. They believed in the Torah and in Hashem, they were people of faith and were holy, and therefore they took Ma'aser and Terumah as was due to them. That is to say: they were part of the servants of the House of Hashem, and even though they were not currently performing the active service, they conducted themselves with faithfulness and righteousness, and therefore their portion from Hashem was rightfully theirs.
וְלִבְנֵי אַהֲרֹן הַכֹּהֲנִים בִּשְׂדֵי מִגְרַשׁ עָרֵיהֶם בְּכׇל־עִיר וָעִיר אֲנָשִׁים אֲשֶׁר נִקְּבוּ בְשֵׁמוֹת לָתֵת מָנוֹת לְכׇל־זָכָר בַּכֹּהֲנִים וּלְכׇל־הִתְיַחֵשׂ בַּלְוִיִּם׃ - And for the descendants of Aaron the priests, in the open fields of their cities, in each and every city, there were men designated by name to distribute portions to every male among the priests and to everyone registered among the Levites.
The descendants of Aaron had fields and open spaces. The Malbim explains: Besides the general overseers mentioned in verses 14-15, for the sons of Aaron who resided in the cities and were not actively serving in the Temple, there were specific individuals in each and every city who were known by name, who distributed the portions of the kohanim. "Men designated by name" - individuals known by name, whom Scripture did not list individually, since those mentioned earlier were the head administrators, and Scripture does not detail every single private person. Rather, it informs us that within the cities there were many people whose role was to distribute what the head overseers gave them.
The Malbim also notes a precise nuance in the phrasing: Regarding the kohanim, the text says "to every male among the priests" - the kohanim did not need to verify their lineage, for we do not investigate beyond the Altar (once someone serves at the Altar, his lineage is presumed valid). Every male among the kohanim received portions, because every male served in the Temple, and that service itself was his proof of lineage. In contrast, regarding the Levites, it says "and to everyone registered among the Levites," because the Levites do not serve atop the Altar and do not possess that special status of one who ascends and ministers on the Altar who requires no investigation; therefore, among the Levites, only those with verified lineage received a portion.
וַיַּעַשׂ כָּזֹאת יְחִזְקִיָּהוּ בְּכׇל־יְהוּדָה וַיַּעַשׂ הַטּוֹב וְהַיָּשָׁר וְהָאֱמֶת לִפְנֵי יְהֹוָה אֱלֹהָיו׃ - And Hezekiah did thus throughout all Judah; and he did that which was good and right and true before the Lord his God.
He enacted this decree throughout the land of Judah - to distribute the terumah and tithes to all the kohanim and Levites residing in all the cities across the land. And Scripture emphasizes that the distribution was done with justice and integrity. The Malbim explains: "Good" refers to mitzvos between man and his fellow; "right" refers to interpersonal dealings beyond formal commandments; and "true" refers to matters of faith and doctrine. And he did everything "before the Lord his God," in the most upright and proper manner.
וּבְכׇל־מַעֲשֶׂה אֲשֶׁר־הֵחֵל בַּעֲבוֹדַת בֵּית־הָאֱלֹהִים וּבַתּוֹרָה וּבַמִּצְוָה לִדְרֹשׁ לֵאלֹהָיו בְּכׇל־לְבָבוֹ עָשָׂה וְהִצְלִיחַ׃ - And in every endeavor that he began in the service of the House of God, and in the Torah and in the commandment, to seek his God, he acted with all his heart and prospered.
In every undertaking he initiated - whether in the Temple service, in the Torah, or in any commandment of Hashem - he acted with all his heart. And what does "with all his heart" mean? Often, a person does things with a divided heart: "I am doing this for the sake of Heaven, but if people also honor me a bit, that won't hurt." This is called a divided heart - he does not serve Hashem with all his heart; rather, part of his heart is devoted to Hashem and part to self-interest. Here, however, Scripture testifies that everything was wholehearted, without any ulterior motive. Therefore he succeeded and flourished, enjoying Heavenly assistance in every action he undertook - "with all his heart he acted and prospered."
Chapter 31 opens with the eradication of idolatry from the entire land - an opportunity made possible only after Hoshea the son of Elah dismantled the worship of the calves and the sentry guards (prozdaot) - and proceeds to the organization of the divisions of the kohanim and Levites and the establishment of the system of terumos and tithes. The core innovation was that Hezekiah instituted that the portions should be given specifically to those engaged in Torah, "that they might hold fast to the Torah of the Lord," and blessing burst forth immediately - "eating and being satisfied and having plenty left over," heap upon heap. From here we learn that the one who supports Torah scholars is the one who is blessed, and that a Torah scholar is like the Shabbos: the one who appears to be receiving is in truth the greatest source of blessing, for the foundation of the world rests upon spirituality. Finally, Scripture testifies about Hezekiah that he acted with goodness, uprightness, and truth, and with all his heart - without any ulterior motive - and therefore he acted and prospered.