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Leviticus 21:20 - Kohen's physical perfection required?

Leviticus 21:20 - ויקרא 21:20

Hebrew Text

אוֹ־גִבֵּן אוֹ־דַק אוֹ תְּבַלֻּל בְּעֵינוֹ אוֹ גָרָב אוֹ יַלֶּפֶת אוֹ מְרוֹחַ אָשֶׁךְ׃

English Translation

or crookbacked, or a dwarf, or that has a blemish in his eye, or be scurvy, or scabbed, or whose stones are crushed.

Transliteration

O-giben o-dak o tevalul be'ino o garav o yalefet o meruach ashech.

Hebrew Leining Text

אֽוֹ־גִבֵּ֣ן אוֹ־דַ֔ק א֖וֹ תְּבַלֻּ֣ל בְּעֵינ֑וֹ א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת א֖וֹ מְר֥וֹחַ אָֽשֶׁךְ׃
אֽוֹ־גִבֵּ֣ן אוֹ־דַ֔ק א֖וֹ תְּבַלֻּ֣ל בְּעֵינ֑וֹ א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת א֖וֹ מְר֥וֹחַ אָֽשֶׁךְ׃

🎵 Listen to leining

Parasha Commentary

Context of the Verse

This verse (Vayikra 21:20) is part of the Torah's discussion of physical blemishes that disqualify a kohen (priest) from performing the Temple service. The Torah enumerates various physical conditions that render a kohen unfit to offer sacrifices or enter certain areas of the Temple.

Explanation of the Blemishes

  • גִבֵּן (Gibben - Crookbacked): Rashi explains this refers to a hunched back where the spine is bent forward. The Talmud (Bechorot 43b) clarifies that this applies only if the hunch is permanent and not merely due to temporary posture.
  • דַק (Dak - Dwarf): Rambam (Hilchot Bi'at HaMikdash 8:1) defines this as someone whose limbs are abnormally small in proportion to their body, making them appear stunted.
  • תְּבַלֻּל בְּעֵינוֹ (Tevalul B'Eino - Blemish in the Eye): The Sifra interprets this as any discoloration or opacity in the eye that impairs vision. The Talmud (Bechorot 38a) discusses various types of eye defects that qualify.
  • גָרָב (Garav - Scurvy): Rashi explains this as a skin disease causing scabs or scales, possibly similar to psoriasis or eczema.
  • יַלֶּפֶת (Yalefet - Scabbed): According to the Sifra, this refers to a chronic skin condition where the skin becomes hardened or calloused.
  • מְרוֹחַ אָשֶׁךְ (Meruach Ashech - Crushed Stones): The Talmud (Bechorot 44a) explains this as a permanent injury to the testicles, whether from birth or due to later damage.

Philosophical and Halachic Insights

The Sefer HaChinuch (Mitzvah 275) explains that the sanctity of the Temple service requires the kohanim to be physically whole, as physical imperfections might distract from the spiritual focus of the service. However, the Talmud (Megillah 24b) emphasizes that these disqualifications apply only to active Temple service; a kohen with blemishes retains all other priestly rights and honors.

Rambam (Moreh Nevuchim 3:45) suggests that these laws also teach the importance of approaching divine service with physical and spiritual completeness, symbolizing the ideal state of serving Hashem.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Bekhorot 43b
The verse is discussed in the context of disqualifications for priests serving in the Temple, particularly regarding physical blemishes.
📖 Megillah 24b
The verse is referenced in a discussion about who is permitted to read the Torah in public, with a focus on physical blemishes that might disqualify a reader.

Frequently Asked Questions

Q: What does Leviticus 21:20 mean?
A: Leviticus 21:20 lists physical blemishes that disqualify a Kohen (priest) from performing certain Temple services. According to Rashi and the Talmud (Bechorot 43b), these blemishes include being hunchbacked, dwarfed, having an eye defect, skin afflictions (like scurvy or scabs), or crushed testicles. The Torah emphasizes the importance of physical wholeness for Kohanim serving in the Mishkan (Tabernacle) or Beit HaMikdash (Temple).
Q: Why does the Torah disqualify Kohanim with blemishes from serving?
A: The Rambam (Hilchot Bi'at HaMikdash 7:1) explains that the sanctity of the Temple service requires Kohanim to be in a state of physical completeness, as this reflects spiritual wholeness. The Midrash (Torat Kohanim) teaches that just as sacrifices must be physically unblemished, so too must those offering them. This does not imply that people with disabilities are inferior—only that certain standards apply to Temple service.
Q: Do these laws apply to Kohanim today?
A: Since the Temple is not currently standing, Kohanim do not perform sacrificial services, so these restrictions are not practically applicable today. However, Orthodox Judaism maintains that these laws will be relevant again when the Third Temple is rebuilt, as explained in Mishneh Torah (Hilchot Klei HaMikdash 5:15).
Q: What is the lesson from Leviticus 21:20?
A: The verse teaches the importance of approaching sacred matters with reverence and in an optimal state. The Talmud (Megillah 24b) derives from this that even a Kohen with temporary blemishes (like a beard not fully grown) should not serve. This principle extends beyond the Temple—we learn to prepare ourselves properly, both physically and spiritually, for holy endeavors.
Q: Does this mean Judaism looks down on people with disabilities?
A: Absolutely not. The Talmud (Berachot 32b) teaches that G-d values all people, and physical differences do not reflect spiritual worth. These laws apply only to Kohanim performing specific Temple services. The Torah itself commands us not to mistreat those with disabilities (Leviticus 19:14). Jewish law emphasizes kindness and inclusion for all, as Rambam writes in Hilchot De'ot (4:1).