1. The Meaning of “Levi” in the Parsha
The parsha begins with the phrase vechi yavo haLevi—when the Levi will come. This raises a fundamental question: who is the Torah referring to here? The tribe of Levi is split into two distinct groups. First, there are the Kohanim, descendants of Aharon and his sons, who perform specific roles in the Beis Hamikdash. Then, there are the rest of the Leviyim, who are also from Shevet Levi but do not descend from Aharon. Typically, when the Torah refers to a “Levi,” it means a regular member of this tribe, not specifically a Kohen.2. Rashi’s Interpretation: Levi Means Kohen Here
Rashi immediately comments on this possuk and clarifies that although “Levi” usually refers to a regular Levi, in this context it actually means a Kohen. Why does Rashi say this? The possuk describes the Levi coming to the place Hashem chooses and then says veshaires vesheim Hashem elokav—he will serve in the name of Hashem his God. Rashi understands “veshaires” as referring specifically to performing service in the Beis Hamikdash, namely bringing korbanos (sacrifices). According to Rashi’s reading, this type of service is unique to Kohanim.3. Rambam’s View: Levi Means Regular Levi
However, when we look at the Rambam, he interprets these verses differently. The Rambam holds that “Levi” here really does mean a regular Levi. In his view, “service” (sheirus) can refer not only to bringing korbanos but also to singing during the Temple service—a role performed by Leviyim. For Rambam, singing is an essential part of the Beis Hamikdash service and is considered true avodah—>sacred work.4. The Rebbe’s Analysis: Relationship Between Kohanim and Leviyim
The Rebbe explores these two approaches and suggests that according to Rambam and halacha, both Kohanim and Leviyim are part of one broader separation within Klal Yisrael: Hashem separated Shevet Levi as a whole for special service. Within that tribe, some were designated as Kohanim for certain tasks (like korbanos), while others were Leviyim with different roles (like singing). Thus, their services are different but equally significant expressions of their tribe’s sanctity. According to Rashi’s approach in pshat—the straightforward meaning—the separation is more distinct: first Hashem separated out Kohanim as an independent group (even though they descend from Levi), and only later did He separate out Leviyim for their own unique tasks. In this view, Leviyim and Kohanim have fundamentally different categories of service.5. Nuances in Terminology and Scriptural Language
There is further discussion about how terms like Kohanim haLeviyim—“the Kohanim who are from Levi”—and kol shevet Levi—“all of Shevet Levi”—are used in these verses. According to Rashi, even when it says “kol shevet Levi,” it may still be referring specifically to Kohanim depending on context. The pesukim clarify that whether a Kohen is unblemished or has a mum (blemish), he still falls under this category. The Rebbe points out that if it was only about Kohanim, why would the Torah use language connecting them back to Shevet Levi? This shows there remains an inherent connection between all members of Shevet Levi regardless of their specific role.6. The Question of Maaser and Service Definitions
Another point raised concerns Rashi’s use of “maiseres”—tithes—a term generally associated with gifts given to Leviyim or from Leviyim to Kohanim (trumas maaser). There is some ambiguity in how Rashi uses this term here: does it refer specifically to tithes given by or for Leviyim or more generally? The Rebbe notes that even within Rashi’s approach there may be overlap or ambiguity regarding which group is being referenced at times.7. Rambam’s Position in Sefer HaMitzvos and Further Distinctions
Looking into Sefer HaMitzvos clarifies that Rambam sees these pesukim as speaking exclusively about regular Leviyim—not about Kohanim at all in this context. He distinguishes between sections dealing with Kohanim (such as those found in Parshas Korach) versus those dealing with Leviyim here. Rashi interprets phrases like diber loi—“(Hashem) spoke to him”—as referring specifically to Kohanim in certain contexts, while Rambam maintains that other verses address only Leviyim.8. Looking Forward: Unity in Service
Ultimately, whether according to Rashi or Rambam, both approaches highlight unique aspects of Shevet Levi’s role among Klal Yisrael. The hope expressed is that soon both groups—Kohanim and Leviyim alike—will be able to serve fully again with both avodah (service) and song restored in the Beis Hamikdash.