Selection of the Priests and Levites/1/he
בחירת הכהנים והלויים
הקדמה
סתירה בין הפסוקים
שמות כ"ח opens with the command to consecrate Aharon and his sons to serve as priests:
(א) וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן.
As these verses come in the midst of the instructions regarding the building of the Tabernacle and its service, but before the story of the Golden Calf, it would appear that the designation of the priests occurred prior to the Sin of the Calf1 and was unrelated to it. However, after recounting the aftermath of the Golden Calf בדברים י', Moshe seems to suggest otherwise:
(א) בָּעֵת הַהִוא אָמַר י"י אֵלַי פְּסׇל לְךָ שְׁנֵי לוּחֹת אֲבָנִים כָּרִאשֹׁנִים וַעֲלֵה אֵלַי הָהָרָה וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ...
(ח) בָּעֵת הַהִוא הִבְדִּיל י"י אֶת שֵׁבֶט הַלֵּוִי לָשֵׂאת אֶת אֲרוֹן בְּרִית י"י לַעֲמֹד לִפְנֵי י"י לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ עַד הַיּוֹם הַזֶּה.
Ostensibly, these verses indicate that the tribe of Levi assumed their special responsibilities2 only after the Sin of the Golden Calf. How can we reconcile the accounts of Shemot and Devarim? Moreover, is it logical that Aharon, who is castigated by Moshe for his role in the making of the Calf, would receive a special promotion immediately thereafter?
כהנים לפני המשכן?
Further confusing matters, פסוק שלישי המופיע בפרק ב' של ספר שמואל may place the selection of the Priests in an even earlier era:
(כז) וַיָּבֹא אִישׁ אֱ-לֹהִים אֶל עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר י"י הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה. (כח) וּבָחֹר אֹתוֹ מִכׇּל שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן לַעֲלוֹת עַל מִזְבְּחִי לְהַקְטִיר קְטֹרֶת לָשֵׂאת אֵפוֹד לְפָנָי וָאֶתְּנָה לְבֵית אָבִיךָ אֶת כׇּל אִשֵּׁי בְּנֵי יִשְׂרָאֵל.
According to these verses (assuming they refer to a single event), Hashem revealed himself to the priestly line and chose them to serve while they were still in Egypt! And, in fact, even before the construction of the Mishkan, the text describes a class of "כֹּהֲנִים" as well as a group who offer sacrifices. Thus, in שמות י"ט, before the revelation at Sinai, Hashem warns, "גַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל י"י יִתְקַדָּשׁוּ", and during the covenantal ceremony in שמות כ"ד, the Torah states, "וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים". Who are these groups and how do they relate to Aharon and his sons? Were the priests chosen prior to the Exodus, before the Sin of the Golden Calf, or in its aftermath?
כהנים ולויים
Since the Priests and Levites served in related roles, and were part of the same tribe, it would not be surprising if they might have been designated together. Nonetheless, the text presents the commands to consecrate each group separately, discussing Aharon and sons already in שמות כ"ח, and the Levites only first בבמדבר ח'. It is noteworthy, however, that the Levites are also alluded to (albeit only in passing) בשמות ל"ח, in the midst of the Mishkan chapters:
(כא) אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה עֲבֹדַת הַלְוִיִּם בְּיַד אִיתָמָר בֶּן אַהֲרֹן הַכֹּהֵן.
Did the Priests and Levites merit their elevated positions for the same reason or was Aharon's designation due to factors unrelated to those of the broader tribal appointment? Did they take place at the same or different times?
החלפת הבכורים
The selection of the tribe of Levi is integrally connected to the rejection of the firstborns:
(יב) וַאֲנִי הִנֵּה לָקַחְתִּי אֶת הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל תַּחַת כׇּל בְּכוֹר פֶּטֶר רֶחֶם מִבְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם. (יג) כִּי לִי כׇּל בְּכוֹר בְּיוֹם הַכֹּתִי כׇל בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כׇל בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד בְּהֵמָה לִי יִהְיוּ אֲנִי י״י.
Though the firstborns had been consecrated after מכת בכורות, they were replaced by the Levites. These verses raise several questions:
- What role was originally played by the firstborns? Were they the original Priests, Levites, or neither?
- Was their replacement by the Levites due to a sin on the part of the firstborns, or a meritorious deed of the Levites? Alternatively, was the decision a practical one unrelated to the worthiness of either group?
