Intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

“and the LEVIYIM to their song...”
The Shmoneh Esrei of Musaf, recited on the Shalosh Regalim, includes a prayer for the restoration of the Beit Hamikdash. "And return the Kohanim to their Divine Service, the Leviyim to their song and melodies, and Yisrael to their habitation…" This Tefilah imploring the reinstatement of the Beit Hamikdash and the "Chavaiyat Hamikdash" ("Temple experience") almost equates the singing and music of the Leviyim to the Avodah of the Kohanim! When you stop to think about it, this is very strange, because, while the Torah carefully delineates the physical specifications of the Mishkan (the prototype of the Mikdash), its accoutre- ments, and the Avodah of the Kohanim, there is nary a word about a Levitical choir. The Leviyim in the Torah were porters and guards; it is not written that they sang or played music.

The "Leviyim, who were the singers - Asaf, Heman and Yedutun and their sons and brothers - arrayed in fine linen, with symbols and lyres and harps…" participated in the festivities which surrounded the dedication of Bayit Rishon. Nevertheless, there are no references in the Tanach to an organized Levitical choir in Bayit Rishon until the days of Chezkiyahu Hamelech almost 300 years later. Chezkiyahu restored the Beit Hamikdash to Divine service after it was desecrated in the days of Ahaz his father. The account in II Devrei Hayamim (29:25-30) relates how this righteous king "set the Leviyim in the House of the L-rd with cymbals, lyres and harps…" The Leviyim did not only play musical instruments but also "sang praises with gladness."

Leviyim performed other important duties in the Mikdash. In the great Passover celebrations in the days of Chezkiyahu Hamelech and Yoshiyahu Hamelech, we find that Leviyim slaughtered and flayed the sacrificial animals. A private sacrifice was not required to be slaughtered by a Kohein. They also were in charge of the priestly garments and of the Mikdash vessels, supervised the preparation of Menachot - meal offerings - and provided maintenance services. After the destruction of Jerusalem by Nebuchadnezzar in 586 BCE, it is likely that most of the surviving Leviyim were sent into exile together with the 'leadership classes' of the destroyed Kingdom of Judah.

In the days of Shivat Tzion - when some of the exiles returned to Eretz Yisrael and started rebuilding Jerusalem and Bayit Sheini, some Leviyim - but very, very, few - returned. But those who did played an active role in the restoration. "And when the builders laid the foundation of Beit Hashem, they set the Kohanim in their apparel with trumpets, and the Leviyim the sons of Asaf with cymbals to praise the Lord."

Interestingly enough, after the passing of Nehemiah, the Ma'aser - the tithe - that the Torah originally had assigned to the Leviyim, "was redirected" to the Kohanim. Traditionally this unilateral priestly "appropriation" was justified by the "Penalty of Ezra" The Gemara asked, "Why were the Leviyim penalized (by being deprived) of the tithe? Because they did not go up (on mass to Jerusalem) in the days of Ezra" (Yebamot 86b). The Levitical loss of this bountiful tithe merely reflected the demographic realities. At the outset of Bayit Sheini there were many thousands of Kohanim and only a handful of Leviyim. Few details are extant as to exactly how and when this reassignment of the Ma'aser was effected. A Halachic question naturally arises. What right did the Kohanim have to a tithe which the Torah reserved for the Leviyim? Answer. The Kohanim, the descendants of Aaron are also Leviyim, but Leviyim of a special type; the descendents of one particular Levitical family.

I also found it very curious, that over two hundred and fifty years later, the Mekorot do not mention the Leviyim even once as participants in the national rebellion against the Hellenizing Seleucids. Even after the Beit Mikdash was recaptured and purified by the Chasmona'im; the restored Altar consecrated with "songs, lyres, harps and cymbals", the Leviyim are conspicuous by their absence. And in a description of a musical dedication, we would have expected their presence to be emphasized! (Note Mac. I, 4:35-47) Did they perhaps play too active a role in the Temple administration under the collaborationist High Priests Jason and Menelaus?
The Mishna also records what can only be called an astonishing difference of opinion as to who the members of the Levitical choir actually were. R. Meir thought that "they were slaves of the Kohanim." R. Yose posited that they were scions of distinguished Israelite families hailing from Beit Hapegarim, Beit Tziporya and Emmaus (near Tiveriah), "and that they were permitted to give their daughters in marriage to the Kohanim." (Only) R. Chanina ben Antigonus said they were actually Leviyim (Arachin 2;4).

The Leviyim, like the Kohanim, were divided into twenty four Mishmarot which would rotate weekly insuring that a much larger number of Leviyim would have the opportunity of contributing their musical skills to the Mikdash ensemble. And in fact Leviyim residing outside of Jerusalem were expected to participate (Ta'anit 4:2). The Yalkut Shimoni, an aggadic commentary to the Tanach, preserves an ancient Midrash which almost "justifies" the judicial murder of Naboth the Jezreelite by Queen Jezebel because her husband, King Ahab, coveted his ancestral vineyard (I Melachim 21). The Midrash relates that Naboth was a singer in the Beit Hamikdash and used to go on pilgrimage to Jerusalem and thereby attract many people by the sweetness of his voice. One time he refrained from ascending to Jerusalem and so did not fulfill his obligation. That was when Jezebel initiated her machinations which were to end in Naboth's judicial murder (Yalkut Shimoni, Melachim, 221).

The righteous Yehoshafat Hamelech sent delegations of Leviyim throughout the land. "And they taught in Judah having the Book of the Law of the Lord… and they taught among the people" (II Devrei Hayamim 17:9). But the Rambam declares that any Israelite who serves Hashem - as did the Leviyim - and taught Torah "becomes as holy as Kodesh Hakodashim and Hashem will be his portion and his heritage for all eternity… (Hil. Shmitah Ve'yoveil 13:13)

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.