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Top row (left to right)
Moses • Aaron • Samuel • Yitzhaq ben Amram • Yaakov Yitzchak Horowitz | |
| Total population | |
|---|---|
| Around 500–600 thousand worldwide[a] | |
| Regions with significant populations | |
 Israel | 240,000 |
 United States | 200,000 |
 France | 16,000 |
 Canada | 12,000 |
| Languages | |
| Vernacular: Hebrew, English Historical: Ancient Hebrew, Aramaic | |
| Religion | |
| Judaism, Samaritanism | |
| Related ethnic groups | |
| Jews, Samaritans | |
Levites are the descendants of the Tribe of Levi, one of the twelve tribes. In addition to Levites, the Kohens(priests) are also descended from Levi. Both are integrated in Jewish and Samaritan communities, but keep a distinct status. | |
In Jewish tradition, a Levite (/ˈliːvaɪt/, Hebrew: לֵוִי, Modern Levi Tiberian Lēwî ; "Attached") is a member of the Hebrew tribe of Levi. When Joshua led the Israelites into the land of Canaan (Joshua 13:33), the Sons of Levi were the only Israelite tribe that received cities but were not allowed to be landowners "because the Lord the God of Israel Himself is their inheritance" (Deuteronomy 18:2).[1][2] 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 Kohanim, particularly the tithe known as the Maaser Rishon. The Kohanim were the priests, they performed the work in the Temple. The Levites who were not Kohanim played music in the Temple or served as guards.
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[hide]In contemporary Jewish practice[edit]
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 do not observe the distinctions between Kohanim, Levites, and other Jews.
Orthodox Judaism believes in the eventual rebuilding of a Temple in Jerusalem and a resumption of the Levitical role. There is a small number of schools, primarily inIsrael, to train priests and Levites in their respective roles. Conservative Judaism believes in a restoration of the Temple as a house of worship and in some special role for Levites, although not the ancient sacrificial system as previously practiced.
Relationship with Kohanim[edit]
Main articles: Kohen and Priesthood (Ancient Israel)
The Kohanim are traditionally believed and halachically required to be of direct patrilineal descent from the Biblical Aaron of the Levi tribe.
The noun kohen is used in the Torah to refer to priests, both Israelite and non-Israelite, such as the Israelite nation as a whole, as well as the priests (Hebrew kohanim) of Baal. During the existence of the Temple in Jerusalem, Kohanim performed the daily and holiday (Yom Tov) duties of sacrificial offerings.
Today kohanim retain a lesser though somewhat distinct status within Judaism, and are bound by additional restrictions according to Orthodox Judaism. During thePriestly Blessing, the Levites traditionally wash the hands of the Kohanim prior to the blessing of the House of Israel.[3]
Bat Levi[edit]
A Bat Levi (daughter of a Levite) is no longer recognized by many rishonim as having lineal sanctity in both Orthodox and Conservative Judaism,[4] 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 the traditional exemption for their children from the requirement of being redeemed through the Pidyon HaBen. Contrary to popular belief, this is not due to any sort of lineal sanctity,[5] but rather, it is a mitzvah similar to all other mitzvahs.
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.[6] In Israel, Conservative/Masorti Judaism has not extended Torah honors to either a bat Kohen or a bat Levi (see Robert A. (Rafael) Harris, Rabbinical Assembly of Israel's Law Committee Teshuvah: “The First Two Aliyot for a Bat Kohen and a Bat Levi.” Pages 31–33 in Responsa of the Va’ad Halacha of the Rabbinical Assembly of Israel 5748–5749 (1989). Volume 3. Jerusalem: The Rabbinical Assembly of Israel and the Masorti Movement (Hebrew; English Summary, vii–viii). http://www.responsafortoday.com/vol3/3.pdf
The Levites and the Holocaust[edit]
Main article: Holocaust theology
In 1938, with the outbreak of violence that would come to be known as Kristallnacht, American Orthodox rabbi Menachem HaKohen Risikoff wrote about the central role he saw for Priests and Levites in terms of Jewish and world responses, in worship, liturgy, and teshuva, repentance. In הכהנים והלוים HaKohanim vHaLeviim(1940), The Priests and the Levites, he stressed that members of these groups exist in the realm between history (below) and redemption (above), and must act in a unique way to help move others to prayer and action, and help bring an end to suffering. He wrote, "Today, we also are living through a time of flood, Not of water, but of a bright fire, which burns and turns Jewish life into ruin. We are now drowning in a flood of blood...Through the Kohanim and Levi'im help will come to all Israel."[7]