Is there an Obligation to Honor a Levi?

It is well-known that we are required to honor Kohanim and to give them priority in many matters. The most frequently occurring of such honors is that a Kohen receives the first aliya of every Torah reading. Additionally, whenever a blessing or prayer is to be recited by one person on behalf of many, a kohen should be the one honored with doing so. As such, a Kohen should be offered the opportunity of reciting Kiddush, Hamotzee, and leading the Birkat Hamazon. We are encouraged to honor a Kohen in even mundane matters, as well.[1]

There is some discussion whether there is a requirement to show such honors to a Levi -- the “parent” tribe of the Kohanim -- especially when there is no kohen present. A number of authorities teach that the verse, “And Moshe wrote this law, and delivered it to the Kohanim, the sons of Levi, who carry the Holy Ark, and to all the elders of Israel”[2] teaches that honor should also be shown to Leviim.[3] Indeed, a Levi is honored with receiving the second aliya at every Torah reading.[4] It is unclear, however, whether the idea of honoring a Levi extends to other religious and mundane matters in which a Kohen is honored.

We need look no further than the Mishna which teaches that when all other considerations are equal, a Levi should be given preference over others.[5] It is similarly taught that a Kohen is holier than a Levi and a Levi is holier than a Yisrael.[6] One of the more commonly cited applications of this principle is with regard to tzedaka. In the event that there are a number of poor people asking for tzedaka, we are to give priority to a Kohen followed by a Levi, and then a Yisrael. Additionally, a number of authorities rule that in the absence of a Kohen or other Torah scholar, a Levi should be given the honor of reciting the hamotzee blessing at the start of a meal[7] and of leading the Birkat Hamazon after meals.[8] Nevertheless, a non-Levi Torah scholar takes precedence over a Levi layman in such instances.[9]There is no obligation to give a Levi the first aliya to the Torah in the absence of a Kohen, though it is proper thing to do so, especially if the Levi has a chiyuv or needs to recite the hagomel blessing.[10] It is interesting to note that a non-Levi who performs the duties of a Levi transgresses a severe prohibition.[11]

Nevertheless, a number of authorities argue that in our day there is no need to show honor or preference to Leviim. Among the reasons for this is that there is no certainty as to who is truly a Levi nowadays.[12] So too, there is a view that the obligation to honor a Levi, and even a Kohen,[13] applied only in the times of the Beit Hamikdash.[14] Since the destruction of the Beit Hamikdash, however, a Levi does not command priority over anyone else, and therefore a Levi and Yisrael are to be treated equally. Indeed, the consensus of most authorities is that there is no true obligation to honor a Levi, though many consider doing so to be a commendable and meritorious practice.[15]

[1] Mishna Berura 135:9, 201:13.

[2] Devarim 31:9.

[3] Mishna Berura 135:10.

[4] Gittin 59a; OC 135:3.

[5] Horiyot 3:8; 13a.

[6] Korban Ha'eda, Yerushalmi Gittin 5:9.

[7] Kaf Hachaim, OC 167:101.

[8] Tur, OC 291:2; Magen Avraham 201:4; Mishna Berura 201:13; Kaf Hachaim (Palagi) 25:30.

[9] YD 251:9; Aruch Hashulchan, YD 251:11.

[10] Piskei Teshuvot 135:10.

[11] Rambam, Hilchot Klei Hamikdash 3:9; Kesef Mishna ad. loc.

[12] Teshuvot V'hanhagot 2:473; Chazon Ish, Shvi’it 5:12. See also Rivash 94; Magen Avraham 201:4.

[13] Mordechai, Gittin 461.

[13] Tosafot, Chullin 87a; Sho’el U’meishiv 3:16.

[14] Yerushalmi, Horayot 3; Yerushalmi, Nazir 7:1.

[15] Ben Ish Chai, Korach 14; Aruch Hashulchan, YD 201:4; Shoneh Halachot 201:7.