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...” • Part 2
In the period of Bayit Sheini, the Leviyim were best known as Meshorerim and Sho'arim - singers and gatekeepers. The Beit Hamikdash Levitical choir stood on the DUCHAN - the Levitical platform - located between Ezrat Yisrael - the Court of the Israelites and Ezrat Kohanim. The Mishna describes the DUCHAN, "R. Eliezer b. Jacob said, 'Between the Ezrat Yisrael and the Ezrat Kohanim there was a step one Amah high and the Levitical platform was set thereon and on it were three steps each a half an Amah high; thus the Ezrat Kohanim were two and a half Amot higher than the Ezrat Yisrael." (Middot 2:6) Since this description is nebulous at best, the traditional commen- taries vary widely in their interpretations
The Leviyim faced west towards the Mizbei'ach and the Bayit; their backs were turned towards the people assembled in the Ezrat Yisrael further to the east. When the Kohein poured the Nisuch Hayayin - the wine libation which accompanied the daily required morning and evening Tamid - into a silver cup embedded in the southwestern corner of the Mizbei'ach, the Levi'im sang the psalm assigned for that day. Other Leviyim playing lutes, harps, lyres, flutes and a cymbal, accompanied the singers. The flutes were played only on special occasions.

The Leviyim entered the Azarah through Sha'ar Hashir - the 'Gate of Singing"- on the northern side of the Azarah. The order of gates cited in the Mishna seems to give credence to the view that the Sha'ar Hashir is the northern of the two gates of the Beit Hamokeid - the Chamber of the Hearth.
"And there were rooms underneath the Ezrat Yisrael which opened into the Ezrat Nashim - Court of the Women (further to the east). There (in these rooms), the Leviyim stored their harps, lyres, cymbals and all other types of musical instruments." (Middot 2:6) Possibly these underground chambers, called Lishkot Hashir - the "Singing Chambers", were not only store- rooms but were also used as studios where the Leviyim honed their musical skills.
The Mishna preserves a description of the Levitical choir, in place, instruments in hand, waiting for the signal to begin.

"They gave him (the Kohein Gadol) the wine for the Nisuch Hayayin libation and the S'gan - the adjutant Kohein Gadol - stood beside him at the corner 'horn' of the Mizbei'ach with scarves in his hand and two Kohanim stood by the (marble) 'table of the fat pieces' with two silver trumpets in their hands. (This table was one of two located between the ascending-ramp south of the Mizbei'ach and the Bayit.) They blew a prolonged blast, a quivering blast and again a prolonged blast. Then they came and stood by Ben Arza (the choir master) - one at his right hand, one at his left. When the Kohein bent down to pour the Nisuch Hayayin, the S'gan waved the scarf as a signal, Ben Arza struck the cymbal and the Leviyim burst into song. When the Leviyim reached a break in the singing, they blew a prolonged blast on the trumpet and the people in the Azarah prostrated themselves. At every break they blew a prolonged blast and the people would prostrate themselves." (Tamid 7:3)

The Gemara asks how do we know that the Leviyim did not sing except "over wine"? In the Biblical parable of Jotham, the son of Gideon, it is written, "And the vine said to them, 'Shall I leave my wine which rejoices G-d and man and go sway over the trees?'" (Shoftim 9:13) How may wine cause G-d to rejoice? By means of the Tehillim sung by the Leviyim at the time of the Nisuch Hayayin. (Arachin 11a)

"No minor could enter the Azarah to participate in the Temple service except when the Leviyim stood to sing. They (the minors) did not accompany the song with lyre and harp but only with their voices to add sweetness to the melody. They did not stand on the DUCHAN but rather they stood directly on the floor so their heads were visible between the feet of the Leviyim. They (the minors) were called the 'tormentors of the Leviyim.'" (Arachin 2:6)

The Hebrew word 'Tzo'arei' could also be translated as 'young.' These young boys "tormented" the older Leviyim because they had better voices and could hit the high notes.

When the question arose whether the omission of the vocal singing and accompa- nying music invalidated the sacrifice, it was ruled that the Leviyim's voices were sufficient even if they were not accompanied by the musical instruments (Note Arachin 11a). On Shabbat, the Leviyim sang but were unaccompanied by musical instruments. The vocal singing was considered an Avodah - an act of Temple service - and therefore was permissible on Shabbat; the instrumental accompaniment was not considered an Avodah and therefore was not permissible on Shabbat. (Sukkah 50a, 50b)

The Mishna (Tamid 7:4), recording the Shir Shel Yom sung by the Leviyim in the Beit Hamikdash has long been incorporated into the Siddur and is recited during Musaf on Shabbat. Every day during the week the Leviyim sang the same psalm twice; once each during the Nisuch Hayayin, which accompanied the morning and afternoon Tamid.

During the Korban Musaf offered on Shabbat, the Leviyim sang selections from Parshat Ha'azinu (Devarim 32:1-43) in a six week cycle. On Shabbat afternoons they sang excerpts from the Shirat Hayam (Shemot 15:1-18) and from the Shirat Habe'air (Bamidbar 21:17-20) in a three week cycle. (Rosh Hashannah 31a) The Musafin - additional sacrifices - offered on Rosh Chodesh and on the Shalosh Regalim were accompanied by Tehillim related to these occasions. (Sukkah 55a, Rosh Hashannah 30b)
When the Ma'amadot - organized companies of Olei Regel from the outlying districts of Eretz Yisrael - who accompanied the 24 priestly Mishmarot, came up to Jerusalem and entered the Azarah, the Leviyim would greet them with, "I will exult Thee O L-rd, for Thou has raised me up and not made my enemies to rejoice over me." (Bikkurim 3:4, Ps. 30:2)

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.