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It is then that we learn that the Levites are to substitute for the firstborn Israelites and will serve in their stead in the special roles of maintaining the Holy Tabernacle. It is only when we reach the third chapter of this week’s Torah portion that we learn of the special treatment that the tribe of Levi is to receive. The glaring omission from this formation is the tribe of Levi. The Torah continues to describe the configuration of the tribes as they marched through the wilderness: Three tribes in the north, three tribes in the south, and three tribes, each in the east and west. The Torah itself remarks, “The Levites, however, were not recorded among them by their ancestral tribe.” Indeed, the Almighty specifically commands Moses: “Do not on any account enroll the tribe of Levi, or take a census of them, with the Israelites,” (Numbers 1:47-48). Again, the tribe of Levi is not recorded. The total population of each tribe is listed, beginning with Reuben and ending with Naphtali. The Torah then proceeds with the details of the results of the census that Moses conducted. The leader of the tribe of Reuben is named Elizur son of Shedeur, and so are named the leaders of every tribe. This week’s parasha begins with an enumeration of the leaders of each tribe. This tendency is especially common among students who have been raised to value “the American way.” I have discovered that it is this week’s Torah portion, Parashat Bemidbar (Numbers 1:1-4:20), which evokes these questions more than any other. In my rabbinic teaching experience, I have found that students tend to question, or at least wonder about, the existence of aristocracy or elitism in the society prescribed by our Torah. Personally, I suspect that we can detect in the present presidential elections a revolt, by a substantial portion of the populace, against “the power elite” or the “super-class.” A more recent book by David Rothkopf makes a similar point and speaks of a “super-class” that dominates contemporary American society. In it, the author cautions against the development of a small group, or “inner core,” controlling all the institutions in power in a given society.
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It was based upon a book by the eminent sociologist C. Somewhere in our attic storage room, there remains a copy of a paper I wrote as a sophomore in college. Those who successfully prove their administrative experience should run the government.Īs our formal education proceeded, we learned about the danger of another philosophy namely, elitism. If they prove themselves to be expert in business, they should be given control of the economy.
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Individuals should be granted positions of authority on the basis of their merit. Those of us who grew up in the United States of America were taught about the advantages of democracy and thus developed a prejudice against the very word “aristocracy.” We were convinced that aristocracy meant government by a select group of people who earned their right to govern by virtue of their birth.Īlong with the virtues of democracy, we were taught to value meritocracy.
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Scholars have had a lot to say about the role of aristocracy in the course of human history.