that speaks of "your [Aaron's] service" (and watching was primarily a priestly function). The Gemara rejected the possibility that might have referred to the Levites' service (of carrying the sacred vessels), noting that addresses the Levites' service when it says, "And they shall be joined to you and keep the charge of the Tent of Meeting." The Gemara reasoned that the words of , "That they [the Levites] may be joined to you [Aaron] and minister to you," must therefore have addressed the priests' service, and this was to be carried out with the priests watching above and the Levites below. Rav Ashi read the repetitive language of , "And they shall have charge of My charge" — which referred especially to priests and Levites, whom repeatedly charged with warnings — to require safeguards to God's commandments. Rabbi Jonathan found evidence for the Levites' singing role at Temple services from the warning of "That they [the Levites] do not die, neither they, nor you [Aaron, the priest]." Just as warned about priestly duties at the altar, so (Rabbi Jonathan reasoned) must also address the Levites' duties in the altar service. It was also taught that the words of , "That they [the Levites] do not die, neither they, nor you [Aaron, the priest]," mean that priests would incur the death penalty by engaging in Levites' work, and Levites would incur the death penalty by engaging in priests' work, although neither would incur the death penalty by engaging in another's work of their own group (even if they would so incur some penalty for doing so). But Abaye reported a tradition that a singing Levite who did his colleague's work at the gate incurred the death penalty, as says, "And those who were to pitch before the Tabernacle eastward before the Tent of Meeting toward the sun-rising, were Moses and Aaron, . . . and the stranger who drew near was to be put to death." Abaye argued that the "stranger" in could not mean a non-priest, for had mentioned that rule already (and Abaye believed that the Torah would not state anything twice). Rather, reasoned Abaye, must mean a "stranger" to a particular job. It was told, however, that Rabbi Joshua ben Hananyia once tried to assist Rabbi Joḥanan ben Gudgeda (both of whom were Levites) in the fastening of the Temple doors, even though Rabbi Joshua was a singer,