Responsibilities of the Levites

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The Census of the Leviim
Prof. Jonathan Grossman
This article discusses the dual census of the Levites, which is an expression of a dual perspective: one from the point of view of the Kohanim, and the other from the point of view of the Israelites.
The Leviim and the Firstborn
Rabbi Ezra Bick
Why is the census described twice, and both times in great detail? Why aren't the Levites included in the census, while Moshe's orders not to include them only appear after the census? Why were the Levites given to Aharon, and only then said to replace the firstborns? Why were Moshe and Aharon's descendants mentioned separately?
Of Census and Service
Rabbi Chanoch Waxman
Why are Bnei Yisrael counted in Parashat Bemidbar? Chapters 1-2 indicate that the Levites serve God in the Mishkan, whereas Bnei Yisrael serve God in other ways: their service is expressed in the loyalty of following God's command and travelling to their destiny, toward the Land of Israel. This is considered no less of a service of God. Bnei Yisrael are enlisted for this service at the start of Bemidbar.
The Election of the Tribe of Levi
Rabbi Ezra Bick
The story of Korah ends with the flowering of Aharon's staff. The story is immediately followed by God's commandment to the Priests and Levites. Apparently the flowering of the staff was not only an indication of Aharon's position, but of God's choice of the entire tribe of Levi. Why does this choice require reinforcement? Apparently Aharon's special task stems from his tribe, and the unique role of the tribe stems from the nation. Kedusha belongs to the group as a whole, but each component plays a different role to enhance and support kedusha.
From Great Responsibility Comes...
Avidan Freedman
“The Kohanim, the Levi’im”
Rabbi Dr. Tamir Granot
Parshat Shoftim details the system of authority and public administration, whereby we learn that the king is commanded to be subservient both to the Torah and to the Kohanim and the Levi’im who are authorized to interpret it. The term “the Kohanim, the Levi’im” in Sefer Devarim is not a synonym for “the Kohanim” in the other Sefarim. Any levi may become a kohen; however, only those who serve in the Sanctuary are actually considered Kohanim. The term “the Kohanim, the Levi’im” indicates the authority and the rights bestowed on some of the Levi’im, who minister in the Sanctuary and who serve as teachers and leaders. The term “kohen” describes the role of ministering, rather than indicating family genealogy. According to Sefer Devarim the Levi’im were chosen because of their actions. When Moshe saw the people worshipping the Golden Calf, he declared, “Whoever is for God – come to me” – i.e., who is ready to serve God and to act as His agents. Only the Levi’im gathered to him, voluntarily; the other tribes did not. The Levi’im fulfilled, by their actions, the condition of being “full of eagerness,” and demonstrated, at the critical moment, their profound desire and readiness to be God’s servants, even where this required great self-sacrifice. The selection of the Tribe of Levi, then, is not dictated from Above, and is not an expression of family affiliation or unique natural qualities. Rather, it is the result of the Tribe of Levi volunteering itself for God.
The Juxtaposition of Parashot in Vayelekh and their Significance [article]
Rabbi Nathaniel Helfgot
"Even though we do not seek explanations for the juxtaposition (semikhut) of themes throughout the Torah, we do so in the Mishneh Torah (Sefer Devarim)." (Berakhot 21b) The aim of this article will be to examine the order of the parashot in Parashat Vayelekh and to understand their significance.

What can the order and content of the various sections of Parashat Vayelekh teach us about the complementary roles of routine and novelty in our relationship with God? We examine the peculiarity of Hakhel, raise questions and attempt to answer them, such as: why is it only mentioned in Sefer Devarim, and why does everyone have to attend? We look at Hakhel as a reenactment of the Revelation at Har Sinai, view the tasks of the Leviim as an extension of Ki Tisa, and examine the appointment of Yehoshua. We explore connections between Parashat Vayelekh and the story of Eliyahu at Mount Carmel and his return to Mount Sinai (Horev), along with the command to appoint Elisha. Messages emerge about the leadership and cohesion of Am Yisrael.
Hakhel, Shmitta, and the Story of Devarim
Rabbi Dr. Aharon Adler
תאריך פרסום: תשע"ה | |
We analyze the connection between Hakhel, Shemitta, in the context of Sefer Devarim as a continuation of the Revelation at Sinai. A major idea emphasized in Sefer Devarim is the preparation of Am Yisrael for entering Eretz Yisrael. There is going to be a need to restate the messages in Sefer Devarim and reenact the experience of revelation at Sinai when re-entering the Land of Israel, played out through Hakhel. We explore the imperative of staying connected to the Revelation at Sinai always, and relate to concepts such as conversion to help us understand the messages of Devarim and how to keep vibrantly connected to the covenant.
The Status of the Tribe of Levi
Rabbi Amnon Bazak
Parshat Bamidbar reflects two different aspects of the selection of the Levi’im. The first selection, described in chapter 1, arises from the sanctity of the tribe of Levi as a whole, as it was sanctified for God's service in the wake of the sin of the golden calf. According to the other perspective, as reflected in chapter 3, the source of the holiness of the Levi’im is actually the prior selection of the firstborn; the Levi’im are simply the replacement for the firstborn. Through a close analysis of the text we can understand the nature of the differences in these perspectives, and understand the unique role of the Levi’im.
Harsher Criticism
Rabbi Tzvi Sinensky
Echoing the covenant of peace forged with Pinhas, and especially Moshe’s blessings before his death, in this passage Malakhi castigates the priests for their shortcomings not in regard to their role in the sacrificial service, but as Torah teachers. In contrast to a previous era, in which the Levites observed the covenant and feared the Almighty, they have now “turned out of the way of that course.”

The emphasis on the priests’ lapses as halakhic decisors, although to a degree rooted in earlier Biblical passages, sounds strikingly post-prophetic. All this betokens a clear transition in leadership from priest as primarily focused on the Temple service to one also centered on Torah education.

In light of the centrality of the familial metaphor, it may be that the dialogue between God and the nation is the perfect organizing principle. Constructed as a series of tense exchanges between quarrelling but loving spouses, the discussion motif offers a realistic snapshot of a marital relationship and is therefore particularly apt.
Parshat Naso Part 1: The Role of Gershon and Merari
Rabbi Jonathan Snowbell | 26 minutes
This podcast continues from Parshat Bemidbar with the commandment to count the sons of Gershon and Merari. We address the question as to the placement of the census of Kehat in the previous parsha, and discuss the role of the Leviim in the Mishkan.

Courtesy of www.tanachstudy.com
Torah Study and the Responsibilities of the Levites
Rabbanit Dr. Michal Tikochinsky
Itamar
Rabbanit Dr. Michal Tikochinsky