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Leviticus 21:17 - Kohen's purity for Divine service?

Leviticus 21:17 - ויקרא 21:17

Hebrew Text

דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃

English Translation

speak to Aharon, saying, Whoever he be of thy seed in their generations that has any blemish, let him not approach to offer the bread of his God.

Transliteration

Daber el-Aharon lemor ish mizar'acha ledorotam asher yihye bo mum lo yikrav lehakriv lechem Elohav.

Hebrew Leining Text

דַּבֵּ֥ר אֶֽל־אַהֲרֹ֖ן לֵאמֹ֑ר אִ֣ישׁ מִֽזַּרְעֲךָ֞ לְדֹרֹתָ֗ם אֲשֶׁ֨ר יִהְיֶ֥ה בוֹ֙ מ֔וּם לֹ֣א יִקְרַ֔ב לְהַקְרִ֖יב לֶ֥חֶם אֱלֹהָֽיו׃
דַּבֵּ֥ר אֶֽל־אַהֲרֹ֖ן לֵאמֹ֑ר אִ֣ישׁ מִֽזַּרְעֲךָ֞ לְדֹרֹתָ֗ם אֲשֶׁ֨ר יִהְיֶ֥ה בוֹ֙ מ֔וּם לֹ֣א יִקְרַ֔ב לְהַקְרִ֖יב לֶ֥חֶם אֱלֹהָֽיו׃

🎵 Listen to leining

Parasha Commentary

The Prohibition of Blemished Kohanim Serving in the Temple

The verse (Vayikra 21:17) instructs Aharon that any of his descendants (Kohanim) with a physical blemish (mum) may not approach to offer sacrifices (lechem Elohav - the bread of his God). This law is part of the broader Torah requirements for Kohanim serving in the Mishkan and later the Beit HaMikdash.

Rashi's Explanation

Rashi comments that the phrase "lo yikrav" (let him not approach) refers specifically to the service of offering sacrifices. A Kohen with a blemish is prohibited from performing the sacrificial service, though he may partake of the sacrificial portions (terumah and other priestly gifts). Rashi cites the Talmud (Chullin 24a) which derives from this verse that a blemished Kohen may not serve but may eat.

Rambam's Codification

In Mishneh Torah (Hilchot Bi'at HaMikdash 7:1), Rambam enumerates 140 different physical blemishes that disqualify a Kohen from service. He explains that this requirement reflects the honor due to the Temple service, as it states (Malachi 1:8): "Offer it now to your governor - would he be pleased with you?"

Midrashic Insight

The Midrash (Vayikra Rabbah 7:2) compares this to a king who commands that only perfect animals be brought before him, teaching that we must offer our best in divine service. The Sages explain that while physical perfection is required for Temple service, in matters of Torah study and mitzvot, what matters is the purity of one's heart and deeds.

The Concept of "Lechem Elohav"

The term "lechem Elohav" (bread of his God) refers to all sacrificial offerings, not just meal offerings. The Talmud (Menachot 73b) explains this terminology teaches that just as bread satisfies hunger, the sacrifices bring satisfaction Above. The Kli Yakar notes that the term emphasizes how the sacrifices maintain the connection between Israel and their Creator.

Contemporary Application

  • Today, when there is no Temple, these laws primarily have historical and educational value
  • They teach the importance of approaching divine service with reverence and perfection
  • The principle extends metaphorically to preparing ourselves properly for prayer and mitzvot

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Bekhorot 43b
The verse is discussed in the context of disqualifications for priests (kohanim) with physical blemishes from performing Temple service.
📖 Chullin 24a
Cited in a discussion about the requirements for priests to be without blemish when performing sacrificial service.
📖 Megillah 24b
Mentioned in relation to the disqualification of priests with physical imperfections from certain Temple duties.

Frequently Asked Questions

Q: What does Leviticus 21:17 mean?
A: Leviticus 21:17 instructs that any Kohen (priest) with a physical blemish cannot perform the Temple service of offering sacrifices ('the bread of his God'). This is part of the Torah's laws regarding the sanctity and perfection required for those serving in the Mishkan (Tabernacle) and later the Beit HaMikdash (Temple). Rashi explains that this applies even if the blemish is temporary.
Q: Why can't a Kohen with a blemish serve in the Temple?
A: The Torah emphasizes the importance of physical perfection for Kohanim serving in the Temple to maintain the highest level of holiness and respect for the Divine service. The Rambam (Hilchot Bi'at HaMikdash 7:1) explains that just as sacrifices must be physically perfect, so too must those offering them. This teaches us about the importance of approaching sacred matters with utmost dignity and perfection.
Q: Does this law apply to Kohanim today?
A: While the Temple stands, this law applies fully. Today, without the Temple, Kohanim still have certain privileges and restrictions (like the first aliyah to the Torah and priestly blessings), but the prohibition against serving with blemishes is not applicable. The Mishnah (Megillah 24b) discusses which blemishes would disqualify a Kohen from service.
Q: What counts as a 'blemish' for a Kohen?
A: The Torah (Leviticus 21:18-20) lists specific physical imperfections that disqualify a Kohen, including blindness, lameness, or certain skin conditions. The Talmud (Bechorot 43b) expands on this list. It's important to note that these laws relate only to Temple service - a Kohen with a blemish remains holy and retains all other priestly rights and responsibilities.
Q: What can we learn from this verse today?
A: While we no longer have the Temple service, this verse teaches us about the importance of approaching sacred matters with proper respect and preparation. Just as the Kohanim had to be physically and spiritually prepared for service, we too should approach prayer, Torah study, and mitzvot with proper intention and preparation. The Midrash (Vayikra Rabbah 7:2) connects this to the idea of striving for spiritual perfection in our service of Hashem.