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Leviticus 21:19 - Kohen's physical perfection required?

Leviticus 21:19 - ויקרא 21:19

Hebrew Text

אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃

English Translation

or a man that is brokenfooted, or brokenhanded,

Transliteration

O ish asher-yihyeh bo shever regel o shever yad.

Hebrew Leining Text

א֣וֹ אִ֔ישׁ אֲשֶׁר־יִהְיֶ֥ה ב֖וֹ שֶׁ֣בֶר רָ֑גֶל א֖וֹ שֶׁ֥בֶר יָֽד׃
א֣וֹ אִ֔ישׁ אֲשֶׁר־יִהְיֶ֥ה ב֖וֹ שֶׁ֣בֶר רָ֑גֶל א֖וֹ שֶׁ֥בֶר יָֽד׃

🎵 Listen to leining

Parasha Commentary

Context in the Torah

The verse appears in Vayikra (Leviticus) 21:18, within the section detailing physical blemishes that disqualify a kohen (priest) from performing the Temple service. The Torah enumerates various physical imperfections, including a broken foot or a broken hand, which render a kohen unfit for avodah (sacrificial service).

Rashi's Explanation

Rashi (Vayikra 21:18) clarifies that the term "shever regel" (broken foot) refers not merely to a fracture but to a permanent deformity—specifically, a foot that is unnaturally flattened or misshapen. Similarly, "shever yad" (broken hand) refers to a hand that is permanently impaired, such as one with fused or missing fingers. Rashi emphasizes that temporary injuries do not disqualify a kohen; only lasting deformities affect his eligibility.

Rambam's Halachic Perspective

Rambam (Hilchot Bi’at HaMikdash 8:14) elaborates that these disqualifications apply only when the blemish is visible and affects the kohen's physical completeness. He notes that the Torah’s requirement for unblemished priests symbolizes spiritual wholeness, as the kohen serves as an intermediary between Bnei Yisrael and Hashem. A physical imperfection, though not morally culpable, detracts from the ideal representation of divine service.

Midrashic Insight

The Sifra (a halachic Midrash on Vayikra) connects these blemishes to the concept of tikkun (rectification). It teaches that while a kohen with such imperfections cannot perform the Temple service, he remains holy and retains other priestly privileges (e.g., eating terumah). This reflects the balance between physical standards for avodah and the inherent sanctity of the priesthood.

Symbolic Interpretation

  • Broken Foot: Represents an impediment in one's ability to "walk" in divine service—i.e., a lack of consistency or stability in spiritual growth.
  • Broken Hand: Symbolizes an inability to "act" or perform mitzvot properly, highlighting the importance of physical and spiritual readiness in serving Hashem.

Practical Halachic Implications

The Shulchan Aruch (Orach Chaim 128:35) rules that these disqualifications apply only to the Temple service and do not affect a kohen's role in blessings (Birkat Kohanim) or other non-Temple functions. This distinction underscores that while physical perfection was required for the avodah, the priesthood’s broader sanctity remains intact.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does Leviticus 21:19 mean when it mentions a 'brokenfooted or brokenhanded' person?
A: Leviticus 21:19 lists physical blemishes that disqualify a Kohen (priest) from performing certain Temple services. According to Rashi and the Talmud (Bechorot 43b), a 'brokenfooted or brokenhanded' person refers to someone with a permanent disability or deformity in their foot or hand. This does not imply any moral failing—it simply reflects the Torah's requirement for physical wholeness in Kohanim performing sacred duties.
Q: Why does the Torah disqualify Kohanim with physical blemishes from serving in the Temple?
A: The Rambam (Hilchot Bi'at HaMikdash 7:1) explains that the Torah emphasizes physical wholeness for Kohanim during Temple service to maintain the dignity and awe of the sacred rituals. The Midrash (Torat Kohanim) compares this to how one would only use perfect vessels for royal service. This law applies only to active Temple service—a Kohen with blemishes retains all other priestly rights and honors.
Q: Does Leviticus 21:19 apply to Kohanim today?
A: While the Temple stands not, these laws are not practically applied. However, the Rambam (Hilchot Klei HaMikdash 5:15) rules that they will become relevant again when the Temple is rebuilt. Today, all Kohanim—regardless of physical condition—participate equally in priestly blessings (Birkat Kohanim) and other current priestly functions.
Q: How should we understand these laws about physical blemishes in modern times?
A: Traditional Jewish thought (see Malbim on Leviticus 21:17) emphasizes that these laws reflect the elevated standards for Temple service, not personal worth. The Talmud (Megillah 24b) teaches that a Kohen with blemishes could still perform Torah reading and other mitzvot. Today, we understand this as teaching that different roles require different qualifications, while all people remain equally valued before Hashem.