SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman 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.

Hugros ben Levi Gives Some Background
After I had readjusted the reels of my recorder, I asked the choirmaster, Hugros ben Levi, to acquaint our readers with the history of the Leviyim. Hugros did not have to be asked twice! When he cleared his throat, for a fleeting moment I thought he was going to sing one of his famous arias, but unfortunately, he did not. Instead, assuming his professorial air, he pontificated, "The Torah assigned the Kehuna, the priesthood, in perpetuity to Aharon and his sons. The other members of the Levitical tribe were assigned other essential tasks associated with the Mishkan. These tasks were delegated to the three Levitical clans: Kehati, Gershoni and Merari. These clans, named after the three sons of Levi, carried out divinely delegated labors during the long trek through the wilderness to Eretz Yisrael. Kehati carried the sacred furnishings of the Mishkan including the Aron, the Golden Table for the Lechem Hapanim, and the Menora. Gershoni conveyed the Mishkan curtains and coverings and Merari transported the "boards of the Mishkan, its bars, its pillars and it sockets ...their pegs and their ropes for all their utensils (Bamidbar 4:29-33). Note that the Torah's ordinances concerning the sacrificial service include neither Levitical singing nor instrumental accompaniment. The brutal truth - and even I sometimes forget this - is that there was no Levitical choir in the Biblical Mishkan." "After the conquest of Eretz Yisrael, the Leviyim were not allotted an 'inheritance' of their own like the other tribes. Instead, Yehoshua assigned them 48 cities scattered throughout the country. The Levites were to serve at local sanctuaries - this was a time of Heter Bamot - and be the teachers of the people ensuring the preservation of what 'researchers' like to call - the 'pure Mosaic faith'. The Levites were to be compensated by being 'given every tithe in Israel as a heritage'. This tithe was roughly a tenth of the produce raised by the other tribes. However, some Levites did not follow their exalted calling and instead made use of the 'open fields' around their cities and became farmers and herdsmen."

"But wait a minute," I ventured to ask Hugros, "What about Pesel Micha?" Hugros sighed mournfully and thought for a moment before he replied. "I agree that the shenanigans that characterized the Sanctuary of Micah (Shoftim 17,18) can hardly be called a sterling example of the 'pure Mosaic faith'. You know that the Tradition views the whole sordid episode as a heinous sin. Nevertheless, you must remember that there was no central ecclesiastical authority in those days capable of enforcing Torah law. Several times, Sefer Shoftim emphasizes, 'In those days there was no king in Israel; every man did that which was right in his eyes.' It was a chaotic period, a time of constant war and severe economic dislocation. The spiritual life of the people suffered accordingly. Don't forget, that during the time of Heter Bamot, some serious abuses had arisen which took generations to eradicate. Moreover, there were always a fair number of rogues and opportunistic vagabonds who preferred life on the road to a settled existence. These Perakim in Shoftim teach us a great deal about the very uncertain status of Leviyim in the period of the Judges. Picture it! Jonathan, a landless young Levite was roaming around the country seeking employment - 'to live wherever he could find a place'. By accident, he stumbled upon 'the house of Micah as he journeyed'. Micha, upon hearing that this young man was an unattached Levite, invited him to minister in his private (and illicit) sanctuary for a substantial salary. Micha rejoiced in his good fortune in finding such a Levite. 'Now I know that the Lord will do me good since I have a Levite for a priest!' However, Mica's cozy arrangement did not last. Shortly afterward, the migrating tribe of Dan passed through Mica's neighborhood on their way to their new home in northern Eretz Yisrael. With the enthusiastic connivance of Micha's 'priest', the Danites burgled the ritual accoutrements of Micha's sanctuary: the 'Eifod, Terafim and a graven image and a molten image.' Faced with the armed might of the Danites, and the fact that - as emphasized in the beginning of the Perek - 'there was no king in Israel' to enforce justice - Micha was powerless to protest.

The 'Kohein' - he was no longer a 'young Levite' - joined the Danites and happily became the 'spiritual leader' of their 'sanctuary' in their new home. Take a look at Baba Batra 109b! This unscrupulous 'Levite turned Kohein' was the grandson of Moshe Rabeinu!" Pausing for a moment, Hugros ben Levi added, "Fortunately, the number of Leviyim who 'went off the rails' were few. The vast majority of Leviyim in those tempestuous times remained faithful to Moreshet Yisrael. When, after the death of Shlomo Hamelech, the upstart Jeroboam ben Nevat destroyed the unity of Am Yisrael, the Leviyim refused to be swept along by the current. They did not accept the religious 'reforms' initiated by the new regime established by the breakaway northern ten tribes. For this reason, Jeroboam, the new king, 'cast out' the Levites and priests from their sacred offices and replaced them with priests 'who were not of the sons of Levi' (I Melachim 12: 31).

Beaming with pride, Hugros ben Levi, opened a Tanach and turned to II Divrei Hayamim 11:14. "'For the Levites left their open land and possession and came to Judah and Jerusalem; for Jeroboam and his sons cast them off, that they should not execute the priest's office unto the Lord.' Even the Levite farmers left their ancestral homesteads in the north! You can bet that they were not compensated by the rebel government! According to the account in Divrei Hayamim, the Levitical migration triggered a further movement of loyal elements who could not stomach Jeroboam's policies. 'And after them out of all the tribes of Israel, such as set their hearts to seek the Lord, the G-d of Israel, came to Jerusalem to sacrifice unto the Lord, the G-d of their fathers.' (ibid 16). That most if not all of them stayed in the southern kingdom is intimated in the next passage, 'And they strengthened the Kingdom of Judah’ Later we find Aviya Hamelech of Judah lambasting Jeroboam for driving out 'the priests of the Lord, the sons of Aaron, and the Levites.' The Judean king proudly declared that unlike the newly established schismatic shrines in the north, in the Beit Hamikdash, 'we have priests ministering unto the Lord, and the Levites at their work' (II Divrei Hayamim 13:9,10). The 'Levites, 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 that surrounded the dedication of Solomon's Temple. While most of Tehillim are attributed to David "sweet singer of Israel" and others to the Levites Asaf, Heman, Yedutun and the Sons of Korach, it is significant that not a single Perek of T'hilim is attributed to a Kohein."

"But Hugros", I asked, "I don't recall any references to an organized Levitical choir in Bayit Rishon until the days of Chezkiyahu Hamelech almost 300 years later." Frowning as he sipped his orange juice, Hugros ben Levi gave an almost imperceptible nod. "True...but you have to look at the LARGER picture <to be continued>

Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service