Bamidbar: Superorganism?

To understand the Israelite class structure, the concept of a superorganism should be considered. A superorganism is neither “super” nor is it a mere “organism,” rather, it is the recognition that a species or group can depart from individuality. Superorganisms are societies which function as an organic whole. A biological concept tied to it is eusociality. This concept relates to human organization and structure. “Eusocial animals share the following four characteristics: adults live in groups, cooperative care of juveniles (individuals care for brood that is not their own), reproductive division of labor (not all individuals get to reproduce), and overlap of generations.” Wilson, 1971

Superorganism examples are termites and ants. Within these societies, individual insects perform particular functions, i.e. worker ants. Their collectives are unique; some task-focused members even lack the ability to procreate.

In Badmidbar, inherited roles are created. For many, biological destiny is an uncomfortable notion. Why is this the case?

Bamidbar

God separates Levites from the other tribes of the Children of Israel in Bamidbar.

“And the Lord spoke to Moses, saying “Bring forward the tribe of Levi and stand it in front of Aaron, the priest, so that they will attend to him.

Any they shall keep his charge and the charge of all the congregation in front of the Tent of Meeting, to do the work of the Tabernacle. And they shall keep all the equipment of the Tent of Meeting and the charge of the children of Israel, to do the work of the Tabernacle.

And you shall give the Levites to Aaron and to his sons. They are given-given- to him from the children of Israel. And you shall appoint Aaron and his sons, that they shall keep their priesthood, and an outsider who comes close shall be put to death.” Bamidbar 3:5-10.

The Implications of the Levitic Charge

The Levites were dedicated to serve the cult. As a result, their long-term relations would be shaped by their duties. Their roles impacted their ability to earn a living, their ability to accumulate wealth, and their ability to procreate. Since their lives revolved around the Tabernacle, their opportunities were limited by virtue of proximity. Likewise, as defenders of the cult, self-sacrifice was possible; this could occur with the defense and protection of the Tabernacle.

How would one describe this social engineering? The political-religious structure created a Levitic class.

Choice of the Levites

Scripture is insightful as to the choice of the Levites. Professor Richard Elliott Friedman, in lecture, speaks of the Levite’s violent acts.

Initially, there was the matter of Jacob’s daughter, Dinah. Genesis 34.

Shechem, a local chieftain’s son, was alleged to have defiled Dinah, Jacob’s daughter. Simeon and Levi, in an act of deception, took to slaughtering the chieftain’s town’s males to remedy the predicament. When Jacob, their father, expresses upset over the incidence, their response was, “shall he treat our sister like a prostitute?” Genesis 34:31.

The Golden Calf incident at Mt. Sinai was another moment in which the Levite tribe stood out.

In that incident, after seeing the Golden Calf, Moses called out: “Whoever is for the Lord: to me!”.

In that instant, “all of the children of Levi were gathered to him. And he said to them, “The Lord, God of Israel, said this: “Set each man, his sword on his thigh; cross over and come back from gate to gate in each camp; and kill, each man, his brother and, each man, his neighbor, and each man, his relative.” The Torah tells that three thousand men fell on that day. Exodus 32:25-29.

Both of these violent acts reveals that they were both perpetrated in defense of Israelite values and morals. Thus, there is logic behind the Levite’s election to be moral guardians.

The Nature of Organizations

One interesting phenomena in systems is that roles morph. Changes of circumstances or political restructuring can impact a designated social group. In 2 Chronicles 35:3, the Ark of the Covenant’s placement in Solomon’s Temple eliminated the task of transportation. Thus, the Levite’s role to carry the ark ended. (See Deuteronomy 10:8, re: delegation)

Task elimination created a void. Given their charge, one will see that the Levites took on other tasks and roles.

Modernity

A charge of service is disconcerting. People presently are uncomfortable with assigned roles. Many young people have difficulties with understanding and acknowledging work roles. Beyond the issue of mere authority, inherited designations of authority present as even more troubling. Nepotism, in modern times, carries with it negative connotations.

This discomfort, especially, in the United States, likely is that it is counter to a free market system. Under capitalism, individual are primed to believe there is no ceiling either politically or economically. For Americans, anything is within reach; anybody can become the President; and anyone can become a billionaire.

A Fiction?

One must ask, are the free market beliefs actually a legal fiction?

One must accept the fact that extreme possibilities are not probabilities. There are the realities that people must concede. Everyone cannot become every occupation. Some people are not smart enough to become doctor. Likewise, some people are not physically capable of becoming a professional athlete. Just writing these assertions is troubling to many.

In essence, we harbor lofty ideals but also must concede that there are disparities. This is truly one of the struggles of an open society. It is painful yet real.

Conclusion

In modern times, one can go to a synagogue to see the remnants to the Levitical charge. During Torah readings, the blessing for the second reading is tasked to a Levite. For the Priestly Blessing, it is the Levites who perform the duties of washing the Kohen’s hands. Thus, services retain elements of the separation.

In essence, Bamidbar illustrates humanity’s struggle with respect to roles and tasks. This is likely a forever problem. It is one requiring some happy medium.

Be well!!

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