“And the Lord spake unto Aaron, saying, Do not drink wine nor strong drink, thou nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations: and that ye may put difference between holy and unholy, and between unclean and clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses.” Here the nature of the priest’s office is clearly defined. It is, in the first place, to go into the tabernacle of the congregation, and there to serve before the Lord: and secondly to instruct the children of Israel in the difference between holy and profane, clean and unclean, and especially to teach the children of Israel “ALL THE STATUTES,” which the Lord had given to Moses. The commission is not only very comprehensive, but very exclusive. If the priests were to teach “all the statutes,” there is no room left for rabbies, or Chachamim, or any other description of teacher, the priests are the only divinely-accredited religious teachers in Israel.
If this passage stood alone, it would be quite sufficient to establish the doctrine; but it does not. Moses was particularly anxious to impress upon the Israelites the nature of the priestly office, and therefore repeats the instruction again and again. Thus in the law respecting a dead body found lying in a field, after commanding that the elders and judges should come forth, he adds—
ונגשו הכהנים בני לוי כי בם בחר ה׳ אלהיך לשרתו ולברך בשם ה׳ ועל פיהם יהיה כל ריב וכל ננע ׃
“And the priests, the sons of Levi, shall come near: for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord: and by their word shall every controversy and every stroke be tried.” (Deut. xxi. 5.) One should have thought that the elders and judges were enough in such a case. But not so. God had determined that the priests were to teach Israel “all his statutes,” and therefore commands that they should be present in this case, that they should give the decision.
Again, when Moses was about to part from Israel, and to leave them his dying benediction, he was directed by the spirit of prophecy to impress upon them the same great truth, and in the most solemn manner:—
וללוי אמר תמיך ואוריך לאיש חסידך אשר נסיתו במסה תריבהו על מי מריבה , האומר לאביו ולאמו לא ראיתיו ואת אחיו לא הכיו ואת בניו לא ידע כי שמרו אמרתך ובריתך ינצרו . יורו משפטיך ליעקב תורתך לישראל וגו׳ ׃
“And of Levi he said, Let thy Thummim and thy Urim be with thy Holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah: who said unto his father and mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgments, and Israel thy law.” (Deut. xxxiii. 8-10.) And as this doctrine forms a part of Moses’ last words, so also it is found in the last prophetic message which God vouchsafed to Israel. Malachi, the last of the prophets, reminds Israel—
כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה׳ צבאות הוא ׃
“That the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts” (Mal. ii. 7): so that if there be any one thing more plain than another in the Old Testament it is this, that the sons of Levi are the divinely-appointed religious teachers of Israel, and that it is the duty of all Israelites to seek instruction from them.
It cannot be said that the priests are not now well known, and that on this account these commands have lost their force; for those who believe in the oral law, profess to know the family of Levi, and in the synagogue, at the reading of the law, the priest and the Levite are called up in a certain order: