Selection of the Priests and Levites/2

Selection of the Priests and Levites

Exegetical Approaches

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Before the Exodus

The tribe of Levi was singled out to be Levites and Priests already in Egypt, and were perhaps chosen even as early as the Patriarchal Period.

Sources:Jubilees30:17-2931:13-2732:1-15About Jubilees, Testaments of LeviTestaments of Levi 9:1-4,¹ Targum Pseudo-JonathanBereshit 32:25About Targum Pseudo-Jonathan,² TanchumaKorach 12About the Tanchuma,³ Shemot Rabbah3:17About Shemot Rabbah, R. Yosef KimchiShemuel I 2:27About R. David Kimchi,

Why was the Levite tribe chosen?

• Actions in Shekhem – According to most of these sources⁴ it was Yaakov who sanctified the tribe of Levi for Hashem .  Jubilees maintains that this was a reward for Levi's⁵ avenging of Dinah's honor in Shekhem.⁶ For elaboration on Jubilees' read of the Shekhem story, see Sin and Slaughter of Shekhem.
• Moshe's Family – Shemot Rabbah and R"Y Kimchi, in contrast, suggest that the appointment occurred first in Egypt, with Shemot Rabbah implying that it was the elevated character of Moshe's specific family that merited the positions.⁷  The Midrash suggests that Moshe himself was originally destined for the priesthood, while Aharon was to be a Levite, but after Moshe's repeated refusals of Hashem's mission at the burning bush, Hashem punished him by switching the roles.

"הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ...לִי לְכֹהֵן" – According to R. Yosef Kimchi, this verse in Shemuel supports an early appointment, since it states that already in Egypt Hashem revealed Himself to the House of Levi and chose them to serve him as priests.⁸ Shemot Rabbah5:16About Shemot Rabbah adds that the tribe had special status in Egypt, not sharing in the bondage of the rest of the nation.⁹

"בָּעֵת הַהִוא הִבְדִּיל י"י אֶת שֵׁבֶט הַלֵּוִי" – This verse implies that the tribe was first chosen after the Sin of the Golden Calf.¹⁰  These sources would suggest that though Levi had been singled out much earlier, it was first with the finished construction of the Mishkan, after the sin, that service was official, with a permanent, regulated character.  Thus, it was only then that the tribe actively took on its elevated role, with daily acts of service.

The "כֹּהֲנִים" of Shemot 19 – This position could suggest that the word Kohanim here refers to the same people as it does in the rest of Tanakh:  Aharon's sons who have already been appointed.¹¹   This might be supported by the similar cast of characters that are mentioned both in this verse (Moshe, Aharon, the Kohanim and nation) and in the parallel verse of Shemot 24 (Moshe, Aharon, Nadav and Avihu, and Elders, or the representatives of the nation).¹²

Sacrifices before the Mishkan – These sources might maintain that the "נַעֲרֵי בְּנֵי יִשְׂרָאֵל" who bring offerings at Sinai in Shemot 24  also refer to Aharon's sons.  It is not clear, however, why they would be referred to in this manner rather than by either their names or title.¹³ According to Jubilees, it is possible that even prior to this event, all sacrificial worship from the time of Levi and on was done by members of the tribe.

Levites and the Golden Calf – According to this position, it is possible that it was only the Levites who heeded Moshe's call and stood against the idolatry of the Calf specifically because they had already been designated to serve God.  In other words, the Levites were not chosen because they alone served Hashem when everyone else sinned,, but rather, they alone served Hashem because they had previously been chosen.

"מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י... לָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה" – These sources might explain, as does R. Saadia Gaon, that the words "מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י" constitute Moshe's congratulations to the Levites on their work, but do not connote an induction into service of Hashem.  Though the Levites did receive a blessing and reward for their actions, this was not an elevation in status, which they already had, but a general blessing of good.

Status of the Firstborn – This approach might maintain that the firstborns never held any Levite or priestly status.  They were sanctified in Egypt because they had been saved from the Plague of the Firstborn,¹⁴ but this was not accompanied by any cultic role.¹⁵

Switching of Levites and Firstborns in Bemidbar 3 – If the firstborns never played a cultic role, it is not clear what it means that the Levites were chosen to serve in their stead.  These sources might explain that the redemption of Bemidbar 3 does not imply a substitution of service, but simply a redemption of the firstborn's holy status.

Korach's Rebellion

Chronology

Before the Sin of the Golden Calf

The Priests were designated before the Sin of the Golden Calf, in preparation for the erection of the Mishkan.  This positions subdivides regarding when the Levites were chosen:

Together with the Priests

The Levites and Priests were chosen together.

Sources:one possibility in R. Yosef Bekhor ShorShemot 19:22Shemot 24:5Shemot 32:26Shemot 32:29Bemidbar 3:13Bemidbar 8:19Devarim 10:8About R. Yosef Bekhor Shor,¹⁶

Why was the Levite tribe chosen? R. Yosef Bekhor Shor focuses on the need to choose a tribe (and not individuals) to serve Hashem, rather than why the tribe of Levi specifically, was chosen.  Nonetheless, he might suggest that Hashem picked them in Moshe and Aharon's merit.

Status of the Firstborn – R. Yosef Bekhor Shor maintains that the firstborns initially had elevated status, serving as Priests and Levites.  With the establishment of the Tabernacle and the beginning of regular service, however, they were replaced by the tribe of Levi.

Switching of Levites and Firstborns

• Practical purpose – According to R"Y Bekhor Shor, the switch was not prompted by either the need to reward the tribe of Levi nor a desire to punish the firstborns.  It was rather a practical decision.  Hashem wanted the service to be confined to a family line, so that the laws could be passed from father to son, facilitating their transmission and ensuring expertise.¹⁷   Moreover, since the firstborns were due to receive a double portion in the land they would never be as free to devote themselves entirely to the service of Hashem.¹⁸
• Sin and corrective – Another possibility is to say that the firstborns were rejected due to sin, and the Levites were appointed to correct it.  If one posits that the "אֲצִילֵי בְּנֵי יִשְׂרָאֵל" who "saw God" during the covenantal ceremony of Shemot 24 were the firstborns,¹⁹ then it is possible that they were disqualified when they overstepped their bounds.  The Levites were chosen instead, with one of their main roles being that they guard the Sanctuary so that no one who is unauthorized comes too close.

Levites and the Golden Calf – R"Y Bekhor Shor asserts that the Levites were not the only ones who answered Moshe's call to kill the worshipers of the Calf, and there were many people from the rest of the nation who joined as well.²⁰  As such, the Levites' actions during the incident were not so unique to merit them the reward of elevated status.

"מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י... לָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה" – R"Y Bekhor Shor is consistent in maintaining that the blessing spoken of here is unrelated to the tribe's appointment as Levites and Priests.  He asserts, instead, that it refers to their being included in the blessings of Moshe before his death.  Though they had not merited a blessing by Yaakov, this action warranted them one.

Chronology of the Command to Build the Mishkan – This approach is supported by the simple order of the verses, according to which Aharon is commanded regarding his role as Kohen before the Sin of the Golden Calf.²¹  Though the Levites are not mentioned there, it is logical that they might have been chosen at the same time since it was the establishment of the Tabernacle that prompted a need for their service.

The "כֹּהֲנִים" of Shemot 19 – According to R"Y Bekhor Shor these were the firstborns, since at this point, before the command to build the Mishkan, they, rather than members of the tribe of Levi, had the status of priests.²²

"וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת " – R"Y Bekhor Shor maintains that these "youth" who sacrifice also refer to the firstborns who still had priestly status at this point in the narrative.

"בָּעֵת הַהִוא הִבְדִּיל י"י אֶת שֵׁבֶט הַלֵּוִי" – Though Hashem had chosen the tribe of Levi without any connection to their role the sin of the Calf, practically the Tabernacle was built after the sin and so "it was at that time" that the tribe was actively separated.

"הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ...לִי לְכֹהֵן" – This verse would appear to be problematic for this approach as it suggests that the Levites were chosen to be priests already in Egypt.  R"Y Bekhor Shor might explain that the verses speak of two distinct events, a revelation that occurred in Egypt, and the choosing of the Kohanim which took place only much later.

Korach's Rebellion

After the Priests

The choosing of the Levites was distinct from the sanctification of the Priests and only occurred after the Sin of the Golden Calf.

Sources:RambanShemot 24:5Shemot 25Bemidbar 3:1Bemidbar 3:5Bemidbar 16:19Devarim 10:8About R. Moshe b. Nachman, AbarbanelShemot 19:22Shemot 28:1Shemot 32:29Shemot 35Bemidbar 3:11Devarim 10About R. Yitzchak Abarbanel,

Chronology of the Command to Build the Mishkan – This approach works with the simple chronology of the verses which presents Aharon as being designated prior to the Sin of the Golden Calf, when Hashem commanded to build the Mishkan, but only speaks of the consecration of the rest of the Levites after the story of the sin, in the second year.²³

Why were Aharon and the Levites Chosen? Abarbanel asserts that Aharon merited the priesthood because, after Moshe, no one else in Israel came close to his level of perfection and prophecy.  The Levites, in contrast, were chosen due to the fact that they did not participate in the Sin of the Golden Calf, but rather defended the honor of Hashem.²⁴ The two appointments, thus, were totally distinct and for different reasons.

Status of the Firstborn

• No priestly status – Ramban²⁵ suggests that until the Tabernacle was built every individual was allowed to sacrifice, and that the firstborns did not have any unique priestly status. Nonetheless, he appears to maintain that after they were sanctified during the Plague of Firstborns they did have Levite status (which is why they are later replaced not by Aharon and sons, but by the Levites).²⁶  It is unclear, however, what that would entail before the Tabernacle was built, when there was nothing to carry or guard.²⁷
• Partial priestly status – Abarbanel might agree that in the long term, the firstborns were chosen to take on Levite (rather than priestly) roles,²⁸ but in contrast to Ramban, he suggests that before Aharon was appointed they might have also played a role in sacrificing.

Sin of the Golden Calf and Replacing of the Firstborns – Abarbanel asserts that the firstborns were rejected for having sinned by the Golden Calf, while the Levites, who did not sin, were rewarded by taking over their previous position.

"מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י... לָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה" – This position could suggest, like Rashi below, that in the words "מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י" Moshe dedicated the Levites to Hashem, and gave them the blessing of elevated status.

"בָּעֵת הַהִוא הִבְדִּיל י"י אֶת שֵׁבֶט הַלֵּוִי" – As this verse seems to suggest that both the Levites and Priests²⁹ were chosen in the aftermath of the Sin of the Golden Calf, it is difficult for the position. Ramban explains that the phrase "בָּעֵת הַהִוא" refers not to the zealous actions of the Levites, but to the later period when Moshe attained forgiveness for Aharon and the nation. As such, Moshe is saying that at that time, Hashem reaffirmed his choosing of Aharon as Kohen, which had been temporarily nullified due to the sin.³⁰

The "כֹּהֲנִים" of Shemot 19 – Abarbanel posits that these could refer either to the firstborns, who, in his opinion, still had this role, or to Nadav and Avihu who are so called after their future position.

"וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת " – Ramban maintains that these נערים refer to innocent youths, who had never yet touched a female and in their holiness were chosen to bring these sacrifices.  This is consistent with his opinion that before the Tabernacles' construction, everyone was allowed to bring individual sacrifices.

"הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ...לִי לְכֹהֵן" – This approach might posit that the verse is not speaking of just one event that happened in Egypt, but a prophecy which was given in Egypt and the choosing of the priests which took place later.

Rebellion of Korach

In the Aftermath of the Sin of the Golden Calf

After the nation sinned at the Golden Calf, the tribe of Levi was picked for both the priesthood and Levite positions.

Sources:PhiloOn Special Laws 3:126-127About Philo, RashiBereshit 25:31Shemot 19:22Shemot 28:41Shemot 31:18Shemot 32:29Bemidbar 3:12Bemidbar 8:17Devarim 10:8Shemuel I 2:27About R. Shelomo Yitzchaki, RashbamShemot 19:22Devarim 10:8About R. Shemuel b. Meir, Ibn EzraBemidbar 3:1Bemidbar 16:1Bemidbar 16:28Shemot Long Commentary 19:22Shemot Short Commentary 19:22Shemot Short Commentary 24:1Shemot Long Commentary 32:29Devarim 10:8About R. Avraham ibn Ezra, SefornoShemot 24:18Shemot 31:18Shemot 32:29Bemidbar 3:13Maamar Kavvanot HaTorah 6:13About R. Ovadyah Seforno, Keli YekarShemot 28:1Bemidbar 3:13About R. Shelomo Ephraim Luntschitz, Hoil Moshe

¹ This source only speaks of the choosing of the priesthood.

² Targum Pseudo-Jonathan speaks of the choosing of the Tribe of Levi in general terms and does not specify if this refers to their meriting both the priesthood and Levite service or just one or the other.

³ Tanchuma also speaks of the choosing of the Tribe of Levi in general terms and does not specify if this refers to their meriting both the priesthood and Levite service or just one or the other.

⁴ See Jubilees, Testament of Levi, Targum Pseudo-Jonathan, and Tanchuma.  With the exception of Jubilees, however, none of the sources explain why Levi, as opposed to the other tribes, was chosen.

⁵ One might question why they were more worthy than the tribe of Shimon who acted similarly. It is possible that Shimon's later marriage to a Canaanite (and his future tribal princes' relations with the Midianite Kazbi) served to nullify him. For Jubilees, it was not the rape of Dinah itself which was so problematic, but the potential marriage to a non-Jew. Thus, through Shimon's intermarriage, he undid any merit he might have gained by trying to prevent Dinah's marriage to Shekhem.

⁶ The sources below who say that Levi merited the position after their actions  during the episode of the Golden Calf might be picking up on the same trait of zeal for Hashem.

⁷ Shemot Rabbah is ambiguous and could also suggest that the tribe as a whole was picked earlier and only the specific allotment of Levite status to Moshe and priesthood to Aharon) occurred in Egypt.

⁸ According to him verses 27 an 28 are connected; the revelation spoken of in verse 27 is the choosing of the tribe spoken of in verse 29.

⁹ See Shemot 4:27 that Aharon has the freedom to leave Egypt and greet Moshe in the Wilderness.

¹⁰ The time spoken of in the previous verses relates to the period in which Moshe received the second set of Tablets.

¹¹ Cf. the opinion of R. Yehuda haNasi in Bavli ZevachimZevachim 115bAbout the Bavli.

¹² Cf. the Hoil Moshe who identifies the commands of the two verses, suggesting that Nadav and Avihu of Shemot 24:1 is equivalent the kohanim of Shemot 19:24.

¹³ It is possible that the term is used in contrast to the elders, mentioned earlier.  See RashiKetubot 115bAbout R. Shelomo Yitzchaki who alternatively suggests that the youths were fetched to bring the animals but they are not the subject of the phrase, "וַיַּעֲלוּ עֹלֹת".  Only Aharon's sons actually sacrificed.

¹⁴ This was not something they individually merited, but simply a consequence of being saved; with the miraculous act they became holy to Hashem.

¹⁵ It is even possible that those sanctified were just the children born after the Plague, in which case it is obvious that these infants could not have been in charge of sacrificing.

¹⁶ He also brings the possibility below that the tribe was chosen in the aftermath of the Sin of the Golden Calf.

¹⁷ If the firstborns were to play the role of priests, they would be much more likely to err as they would not be accustomed to the service and would not necessarily have a parent to ingrain in them the complexities of the service.

¹⁸ R"Y Bekhor Shor explains that this also the reason why the tribe of Levi did not get an inheritance at all; freeing them for devotion to God.

¹⁹ R"Y Bekhor Shor identifies them.

²⁰ The verse highlights that "וַיֵּאָסְפוּ אֵלָיו כׇּל בְּנֵי לֵוִי" only because they were unique in that the entire tribe had not worshiped the Calf.

²¹ R"Y Bekhor Shor himself suggests that the verses are achronological and that the command to build the Mishkan followed the sin of the Golden calf.  This reading works with his alternative understanding of the choosing of the tribe of Levi as having occurred only in the aftermath of the sin.

²² Cf. Ibn Ezra below who suggests that they are parallel to the "elders" of Shemot 24:1 who also refer to the firstborns.  As such, Ibn Ezra maintains that both verses speak of the same event with the same cast of characters.

²³ Ramban is consistent in understanding that the Torah is written chronologically.  For more on his approach, see R. Moshe b. Nachman.

²⁴ Ramban suggests that the Levites were not chosen immediately after their actions during the episode of the Golden Calf, but later in the second year when they were consecrated. This leaves open the possibility that their appointment was unrelated to the episode, and might have been due only to their connection to Moshe and Aharon.  Alternatively, already during the episode of the Calf, Hashem decided to appoint the Levites but simply did not put His decision into effect until later.

²⁵ Ramban also brings the opinion of Chazal that the firstborns were in charge of sacrificing, but says this in the name of the "rabbis" and then gives his own alternative "according to the simple sense."

²⁶ See, for example, his comments on Bemidbar 17:6, that the nation was upset during the rebellion of Korach because they wanted the firstborns to serve instead of the Levites: "אבל היו חפצים שיהיו הבכורות משרתי המשכן במקום הלוים ולא ירצו בחלופין שעשו בהם".

²⁷ It is possible that the sanctification was only for the future, with the original intention being that they would serve as Levites in the Mishkan, but until its construction they did not have an active role.

²⁸ Though Abarbanel is explicit that the firstborns were sanctified to serve Hashem after the Plague of the Firstborns, he is not clear regarding what role they took.  However, since the firstborns are later replaced by the Levites and Aharon is chosen separately, it is most logical to assume that they were chosen to serve in the role later taken by the Levites.

²⁹ It speaks of being chosen to carry the Ark, a function of the Levites, and blessing the nation, a task of the Priests.

³⁰ Ramban is also bothered by the fact that the verse suggests that the Levites were chosen soon after the sin, even though they are only consecrated in the second year.  He offers two possibilities to deal with the problem.  His first reading suggests that the verse might be saying that with the atonement, Hashem reaffirmed Aharon's position, and simultaneously chose the Levites, though He did not act upon this decision until the second year.  Alternatively, the verse might be speaking only of the reaffirmation of Aharon's position, and not of the choosing of the Levites at all.  According to this, when the verse says that Hashem "separated the Tribe of Levi" it means that Hashem separated Aharon from the tribe of Levi. In addition, the mention of the task carrying the Ark is understood to be one of Aharon jobs since priests, too, were allowed to carry it.