RITSS HIGH SCHOOL

PRESENTS A D`VAR TORAH

ON SHMOS (5758)

By Rabbi Moshe Heigh

MOSHE RABAINU - WAS HE A KOHEN OR A LEVI?

     Let us begin with the basics. What is a Levi, and what is a kohen? It is undisputed that anyone from the family of Levi ben Yaacov is considered a Levi. That includes all descendants of Levi's three sons: Gershon, Kehas, and Merari. Moshe Rabainu and his brother Aharon were obviously Levi'im, since their father was Amram, their grandfather was Kehas, and their great-grandfather was Levi himself. However, anyone who descends from Aharon himself (who is, of course, from Shaivet Levi) has an additional, exalted status - that of a kohen. The distinction between these two groups is well-known. Kohanim have greater privileges and responsibilities when it comes to their service in the Mishkan and Bais Hamikdosh, plus in other areas of Jewish life. Levi'im also serve in a capacity superior to the regular Yisroel, but their rank is not the same as that of the kohanim. As you see, every kohen is a Levi with an added dimension of sanctity.

     "Moshe Rabainu was a Kohen Gadol..." (the opinion of the sage, Rav, in the Gemara Zevachim 101B). [Please keep in mind that Rav, a relatively later authority, made this statement. Further on, the Gemara will remark that his opinion originates in the earlier sages, the Tanaim.] What is the meaning of this? The Gemara points out that Hashem gave Moshe the rights and obligations that kohanim usually have, even though Moshe did not DESCEND from Aharon. From then on, the only ones who could do such tasks would be Aharon's progeny. Further on that same page, however, the Gemara questions the validity of Rav's opinion in the following manner. It would seem that Moshe was not a kohen at all, based on the Oral Torah's interpretation of an episode recorded later in the Torah.

     We know that Miriam criticized one of Moshe's actions regarding his marital life, and she received tzora'as for her loshon hora, as recorded in the end of Parshas Beha'aloscha (Bamidbar 12:10). The Chazal wonder - who possessed the authority to decide on Miriam's status as a person who officially contracted tzora'as? Usually, a kohen is required for this (Vayikra 13:2). The Gemara brings an early source which declares that Moshe could not have been the one to tend to her tzora'as, because Moshe was a ZAR - a non-kohen. Aharon Hakohen was also not qualified for the job, since he was related to Miriam, the one with the tzora'as. The conclusion is that Hashem Himself "played the role of a kohen" in honor of Miriam. Doesn't this prove that Rav's opinion that Moshe was a kohen cannot be accepted? After all, it states clearly that MOSHE WAS A ZAR!

     But the Gemara says that even so, Moshe might have been a kohen for all other purposes besides deciding on tzora'as. He was only considered a "zar" in regard to this area of halacha. Tzora'as could be its own category, because the Torah specifies clearly that the one with tzora'as must be brought to "Aharon the Kohen, or to one of his sons, the kohanim" (Vayikra 13:2). That is the reason Moshe was ineligible to decide on this particular case (besides the fact that he was also related to her).

     Thus, we can still say that Moshe was a kohen, as stated by Rav. A bit later, the Gemara continues the discussion of Moshe's status, AND THIS IS WHERE OUR PARSHA COMES INTO THE PICTURE. When informed that he was the leader chosen to rescue Bnai Yisroel from the bondage of Mitzraim, Moshe objected to taking on such a massive responsibility. After Moshe persisted in his refusal, we are told that Hashem became angry at him (today's parsha, 4:14). "Isn't it true that Aharon, your brother THE LEVI - I know that he surely has the ability to speak (and he can eloquently state your case to Paroh, so do not worry about taking Bnai Yisroel out of Egypt)!"

     Do you notice the unusual terminology employed by Hashem? In speaking to Moshe about his brother, G-d refers to Aharon as "THE LEVI". What is the significance of this? Our Gemara Zevachim 102A analyzes this declaration in the following manner, and it impacts our discussion in a certain way. The issue is: who was originally supposed to father the kohanim?

     Rabbi Shimon ben Yochai remarks that there is a punishment stated here. Moshe is being told that he was originally SUPPOSED to be the progenitor of all kohanim. From him was supposed to emanate that special family of Levi'im, those who would enter the inner sanctum of Hashem's house, the Bais Hamikdosh. From him, kohanim were supposed to descend - those who would receive the first aliyah for reading of the Torah, those who would lead bentching, those who would recite Birchas Kohanim. But since Moshe so adamantly resisted the task of delivering Bnai Yisroel from their vicious oppressors, the Egyptians, the privilege was moved from Moshe to Aharon. How is this derived? It is indicated by Hashem's choice of words when He communicated with Moshe. "Aharon your brother, THE LEVI" means that Aharon your brother was supposed to be ONLY a Levi, and you, Moshe, were supposed to father the elite family of kohanim. Now that you have resisted the holy task of redeeming the Jews, Aharon will be the father of the kohanim. You, Moshe, will be a "regular" Levi.

     Rashi on the Gemara adds that the reason Aharon deserved to be the originator of all kohanim is because of his magnificent ability and willingness to communicate skillfully. That is stated clearly by Hashem Himself, in the above mentioned pasuk - "Aharon surely has the ability to speak". Since you refused to go ahead with the assignment, but your brother, Aharon, will certainly speak in a persuasive manner to Paroh, HE is privileged to have the kohanim come from him.

     We can summarize the view of Rabbi Shimon ben Yochai by saying that Moshe Rabainu was supposed to be father of all kohanim, but his position was changed. He lost that ability; his brother, Aharon, got it instead. But what about Moshe's OWN function, during his lifetime? Was he a full-fledged kohain, or just a Levi? Recall that Rav held that Moshe was a kohen, since we see he performed functions usually only done by kohanim at other times in history.

     The Gemara here cites a Tanaic opinion that Moshe never actually had the status of a kohen, except for the role he played during the week long induction ceremony of the kohanim (Parshas Tzav). Afterward, the Gemara brings a different view, that Moshe himself DID have the total status of a kohen, just as Rav stated before. However, his children did NOT retain this privilege. Rashi explains that the Gemara brings this opinion to show that there was an earlier source for Rav's statement, that "Moshe Rabainu was a kohen gadol".

     In summary, opinions debate Moshe's own level of function. But even if he himself had the status of a kohen, his children were considered Levi'im.

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