If a Levite is a Torah scholar, and the Kohen whose hands must be washed is not, some authorities write that the Levite may refrain from washing the Kohen’s hands (Magen Avraham 128:7; Maharash Halevi 9). Indeed, the Pri Chadash is particularly stringent in this matter, writing that it is actually forbidden for a Levite Torah scholar to wash the hands of an ignorant Kohen, and thereby degrading the honor of the Torah.
However, even according to this opinion, if a group of Kohanim includes Torah scholars, the Levite must wash the hands of all the Kohanim, and not distinguish between one and another (for doing so would cause the non-Torah scholars to be ashamed).
Other authorities write that even there are no Kohanim that are Torah scholars, a Levite Torah scholar should nonetheless wash the hands of the Kohanim (Kenesses HaGedolah, cited in Be’er Heitev 128:8). The Shulchan Aruch Harav (128:11) writes that the reason for this is on account of darkei shalom—to ensure that no conflict should arise. Yet, he writes that the principle halachah follows the first opinion, for the chance of a conflict arising from the passive conduct of the Levite is slim.
Many authorities add that even though there is no obligation incumbent on a Levite Torah scholar to wash hands (of a non-Torah scholar), it remains worthy practice to forego one’s honor and do so, in order to add sanctity to the holiness of the Kohen (Maharash Halevi; Shulchan Aruch Harav). This is also the ruling given by the Mishnah Berurah (128:22), who writes that a Levite should be stringent in this matter. Rabbi Sternbuch notes that certainly on festival days, even a Levite Torah scholar should ensure he washes the Kohanim’s hands.
