Levite

From New World Encyclopedia


In the Jewish tradition, a Levite (Template:HbrlamedTemplate:HbrzereTemplate:HbrvavTemplate:Hbrhiriqm "Attached," Standard Hebrew Levi, Tiberian Hebrew Lēwî) is a member of the Hebrew tribe of Levi. The Levites were the only one of the Israelite tribes who received cities but no tribal land when Joshua led the Israelites into the land of Canaan. The Tribe of Levi served particular religious duties for the Israelites and had political responsibilities as well. In return, the landed tribes were expected to give tithe to the Levites, particularly the tithe known as the Maaser Rishon or Levite Tithe.

In the Bible

The tribe is named after Levi, the thrid son of Jacob. Levi was one of the sons of Jacob who avanged the rape of their sister Dinah by murdering the male residents of Shechem after the Shechemites had been circumcised as a condition for their prince—who had earlier defiled Dinah—to marry into Jacob's family. Levi had three sons: Gershon, Kohath, and Merari (Genesis 46:11). Kohath's son Amram was the father of Miriam, Aaron and Moses.

The descendants of Aaron—the Kohanim—had a special role as priests of the Tabernacle in the wilderness and later in the Temple in Jerusalem. The other Levites were not allowed to minister directly in the performance of sacrificial and incense offering, but assisted the Kohanim in various other ways. They were divided into three groups: the descendants of Gershon, or Gershonites; the descendants of Kohath, or Kohathites; and the descendants of Merari, or Merarites. Each division filled different roles in the Tabernacle and later in the Temple services.

Origins of the Levitical office

After the Israelites left Egypt, God appointed Aaron and his sons to priests. Later, the Levites were appointed to assist them. Beside their obvious tribal connection to the family of Moses and Aaron, the Levites had shown their loyalty by following Moses' command to slaughter their fellow Israelites after the affair with the golden calf (Exodus 32:25-29):

Moses saw that the people were running wild and that Aaron had let them get out of control and so become a laughingstock to their enemies. So he stood at the entrance to the camp and said, "Whoever is for the Lord, come to me." And all the Levites rallied to him. Then he said to them, "This is what the Lord, the God of Israel, says: 'Each man strap a sword to his side. Go back and forth through the camp from one end to the other, each killing his brother and friend and neighbor.'" The Levites did as Moses commanded, and that day about three thousand of the people died. Then Moses said, "You have been set apart to the Lord today, for you were against your own sons and brothers, and he has blessed you this day."

The Levites' sacred role is mentioned in various passages of the Torah. The first chapters of the Book of Numbers, after enumerating the functions of the sons of Aaron, states: "Bring the tribe of Levi and present them to Aaron the priest to assist him. They are to perform duties for him and for the whole community at the Tent of Meeting by doing the work of the tabernacle... Appoint Aaron and his sons to serve as priests; anyone else who approaches the sanctuary must be put to death."

The Levites were consecrated to this service in ceremonies described in Numbers 8:5-22. The Levites also had the duty of carromh the Tabernacle and its utensils and to keep guard about the sanctuary lest any unathorized person should infringe on its sacred confines. They were allowed to perform their functions only after reaching 30 years of age.

After entering Canaan, In the distribution of the Land of Chanaan the Levite did not receive an allotment of land as did the other tribes, as they were to serve as local priests, teachers, and judges throughout the land. Genesis 49:5-7, however, indicates a different reason for the Levite's dispersal, relating back to their ancestor's violent act in regard to the Shechemites:

Simeon and Levi are brothers—their swords are weapons of violence.
Let me not enter their council, let me not join their assembly,
for they have killed men in their anger and hamstrung oxen as they pleased.
Cursed be their anger, so fierce, and their fury, so cruel!
I will scatter them in Jacob and disperse them in Israel.

To provide for their livelihood, the Levites received tithes of the local harvests and cattle, as well as pasturelands on which to grave their own herds(Joshua 21). The Levitical system is described in much detail throughout the Hebrew Bible. Although portrayed as originating with Moses, most scholars agree that it was in fact the result of a long process of development.

The principle Levite roles in the Temple included singing psalms during Temple services, performing construction and maintenance for the Temple, serving as guards, and assisting the Kohanim in their priestly duties. Levites also served as teachers and judges, maintaining cities of refuge in Biblical times. The Book of Ezra reports that the Levites were responsible for the construction of the Second Temple and also translated and explained the Torah when it was publicly read.



As elsewhere in the history of ancient religions, there appears in the beginnings of Hebrew history a period when no priestly class existed. The functions of the priesthood were performed generally by the head of the family or clan without need of a special sanctuary, and there is abundant evidence to show that for a long time after the death of Moses the priestly office was exercised, not only occasionally, but even permanently, by men of non-Levitical descent. The Deuteronomic legislation insists on the unity of sanctuary, and recognizes the descendents of Levi as the sole legitimate members of the priesthood, but it ignores the sharply defined distinction between priests and simple Levites which appears in the later writings and legislation, for the whole class is constantly referred to as the "levite priests". This category excludes the purely lay priest who is no longer tolerated, but if any Levite be willing to leave his residence in any part of the land and come to Jerusalem, "He shall minister in the name of the Lord his God, as all his brethren the Levites do, that shall stand at that time before the Lord. He shall receive the same portion of food that the rest do; besides that which is due him in his own city, by succession from his fathers" (Deuteronomy 18:6-8). In the post-Exilic writings the detailed organization and workings of the levitical system then in its full vigour are adequately described, and a certain number of the regulations pertaining thereto are ascribed to King David. Thus, it is to the period of his reign that I Par. refers the introduction of the system of courses whereby the whole sacerdotal body was divided into classes, named after their respective chiefs and presided over by them. They carried out their various functions week by week, their particular duties being determined by lot (cf. Luke 1:5-9). We read also that during the reign of David the rest of the Levites, to the number of thirty-eight thousand, ranging from the age of thirty years and upwards receive a special organization (1 Chronicles 23-26). Levites are mentioned only three times in the New Testament (Luke 10:32; John 1:19; Acts 4:36), and these references throw no light on their status in the time of Christ.


In the Torah

In the Book of Numbers the Levites were charged with ministering to the Kohanim (priests) keeping watch over the Tabernacle, and carting the Tabernacle to new locations whenever the Isrealites moved camp:

And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee, thou and thy sons with thee being before the tent of the testimony. And they shall keep thy charge, and the charge of all the Tent; only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye. And they shall be joined unto thee, and keep the charge of the tent of meeting, whatsoever the service of the Tent may be; but a common man shall not draw nigh unto you. And I, behold, I have taken your brethren the Levites from among the children of Israel; for you they are given as a gift unto the Lord, to do the service of the tent of meeting. Numbers 18:2-4;6

In the Prophets

The Book of Jeremiah speaks of a covenant with the Kohanim (priests) and Levites, connecting it with the covenant with the seed of King David:

As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David My servant, and the Levites that minister unto Me. And the word of the Lord came to Jeremiah, saying: 'Considerest thou not what this people have spoken, saying: The two families which the Lord did choose, He hath cast them off? Jeremiah 33:22-24

The prophet Malachi also spoke of a covenant with Levi:

Know then that I have sent this commandment unto you, that My covenant might be with Levi, saith the Lord of hosts. My covenant was with him of life and peace, and I gave them to him, and of fear, and he feared Me, and was afraid of My name. The law of truth was in his mouth, and unrighteousness was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from iniquity. Malachi 2:4-6

Malachi connected a purification of the "sons of Levi" with the coming of God's messenger:

Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covenant, whom ye delight in, behold, he cometh, saith the Lord of hosts. But who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiner's fire, and like fullers' soap;

And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; and there shall be they that shall offer unto the Lord offerings in righteousness. Malachi 3:1-3

In contemporary Jewish practice

Today, Levites in Orthodox Judaism continue to have additional rights and obligations compared to lay people, although these responsibilities have diminished with the destruction of the Temple. For instance, Kohanim are eligible to be called to the Torah first, followed by the Levites. Levites also provide assistance to the Kohanim, particularly washing their hands, before the Kohanim recite the Priestly Blessing. They also do not participate in the Pidyon Haben (redemption of the firstborn) ceremony, because they are traditionally pledged to Divine service. Conservative Judaism recognizes Levites as having special status, but not all Conservative congregations call Kohanim and Levites to the first and second reading of the Torah, and many no longer perform rituals such as the Priestly Blessing and Pidyon Haben in which kohanim and Levites have a special role. Reconstructionist and Reform Judaism have generally abolished all Biblical caste distinctions.

Some adherents of Orthodox Judaism believe in the eventual rebuilding of a Temple in Jerusalem and a resumption of the Levitical role. Some have even founded schools to train priests and Levites in their respective roles. Some Conservative Jews also belive in a future restoration of the Temple and in some special role for Levites, although not the ancient sacrificial system as previously practiced. Reform and Reconstructionist Judaism do not hope for a future Temple at all, believing that God's covenant is fully present without it.

Bat Levi

A Bat Levi (daughter of a Levite) is recognized as having lineal sanctity in both Orthodox and Conservative Judaism, stemming from her traditional eligibility to receive proceeds of the Levitical tithe (Maaser Rishon). In both Orthodox Judaism and Conservative Judaism, children of a Bat Levi, regardless of her marital status or husband's tribe, retain their traditional exemption from the requirement of being redeemed through the Pidyon HaBen ceremony because of this lineal sanctity.

Conservative Judaism permits a Bat Levi to perform essentially all the rituals a male Levi would perform, including being called to the Torah for the Levite aliyah in those Conservative synagogues which have both retained traditional tribal roles and modified traditional gender roles.[1]

Reliability of status

Because genealogical records dating back to biblical times do not exist, Levitical status is generally determined by oral tradition, passed from father to son, with children being Levites if their father and grandfather was. Jews have relied on oral traditions in the past, for example, the Oral Law was once passed by oral tradition before it was written down. However, it is difficult to know if all those who claim Levitical status are true Levite, and certainly many who might hold that status genetically are unable to claim it when one generation simply does not affirm it to the next because of secularization, temmporary conversion to Christianity, or the early death of a father before he can pass on the tradition to his son, etc.

Family name

Some Levites have adopted a related last name to signify their status. Because of diverse geographical locations, the names have several variations:

  • Levi, Lévy - Hebrew for "Levite," equally common in Ashkenazic and Sephardic groups.
  • HaLevi, Halevi and Halevy are Hebrew language and all translate to "the Levi" or "the Levite."
  • Levin - a Russian variation, also Levine or Lavine (pronounced \le-°vēn\, rhyming with "ravine" or in some cases, americanized as \lə-°vīn\ rhyming with "divine") and Lewin a Polish variation. Sometimes supplemented with German 'thal' (valley) to Levinthal or Leventhal and -sohn and -son to Levinson or Levinsohn as a patronymic, and with slavic -ski and -sky suffixes Levinski, Levinsky, Lewinski and Lewinsky (the 'e' often replaced with 'a' in German areas).
  • Lewicki Polish "of the Levites," also Lewicka, Lewycka, Lewycki, Lewycky, Lewicky, Levicki, Levicky (can also originate from placenames in Poland).
  • Lewita Polish "Levite" or Levita latinized, with Slavic suffix -an/in Lewitan, Levitan, Levitin, Lewitin, and with additional suffix -ski/sky Levitanski, Lewitanski, Levitansky, also Lewitas, Levitas, Belarusian.
  • Variants from yiddish "Leyvik," a pet form of Leyvi: Levitch Ukrainian variant, also Levicz, Levis, Levitz, Lewicz, Lewitz, Lewis, and with -ski and -sky suffixes Leviczky, Levitski, Levitsky, Lewitski and Lewitsky ('e' and 's' often replaced with 'a' and 'z' in German areas).
  • Loewy, Löwi, Löwy, and Loewe German or Swiss variations (although the usual origin for these names is Loewe, the German word for "lion").
  • Leevi - a Finnish variation.

Having a last name of Levi or a related term does not necessarily mean a person is a Levite, and many Levites do not have such last names. In traditional Judaism, tribal status is determined by patrilineal descent, so a child whose biological father is a Levite is a Levite (in cases of adoption or artificial insemination, status is determined by the genetic father). Because Jewish status is traditionally determined by matrilineal descent, conferring levitical status on children requires both biological parents to be Jews and the biological father to be a Levite.


In archeology

Levites and priests may have been responsible for stamping the LMLK seals on Judean storage jars during the reign of Hezekiah (ca. 700 B.C.E.). The associated personal seals on the same jars may have represented various courses of Levites overseeing the proper production of 10 percent for tithing in the same manner that modern rabbis (mashgihim) approve kosher wine (Grena, 2004, pp. 75-6).

Notable descendants

Moses, Aaron, Miriam, John the Baptist

See also

  • Levi
  • Kohanim

Footnotes

References
ISBN links support NWE through referral fees

  • Grena, G.M. (2004). LMLK—A Mystery Belonging to the King vol. 1. Redondo Beach, California: 4000 Years of Writing History. ISBN 0-9748786-0-X. 
  • Zarlengo, Michael. Tabernacle Gifts. Dallas, Texas: Michael Zarlengo Publishing, 2005.

External links

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