Frequently Asked Questions
Q: What does Leviticus 21:23 mean?
A: Leviticus 21:23 states that a Kohen (priest) with a physical blemish is not allowed to enter the area behind the Parochet (veil) in the Mishkan (Tabernacle) or approach the altar to perform service. This is to prevent the desecration of the holy places, as Hashem sanctifies them. Rashi explains that this teaches the importance of maintaining the dignity and sanctity of the Mishkan and its service.
Q: Why can't a Kohen with a blemish serve in the Mishkan?
A: A Kohen with a physical blemish is restricted from certain priestly duties to uphold the honor and holiness of the Mishkan and its service. The Rambam (Hilchot Bi'at HaMikdash 9:1) explains that this law ensures that the Kohanim who serve are in a state of physical wholeness, reflecting the spiritual perfection required for divine service. The Torah emphasizes that Hashem sanctifies these places, and they must be treated with utmost reverence.
Q: What is the lesson from Leviticus 21:23 for us today?
A: Although we no longer have the Mishkan or Temple service, this verse teaches us the importance of approaching holy matters with respect and dignity. The Talmud (Megillah 29a) compares the synagogue to a 'Mikdash Me'at' (a small sanctuary), reminding us to conduct ourselves with reverence in places of worship. The principle of maintaining sanctity applies to how we treat mitzvot and sacred spaces in our daily lives.
Q: Does this verse mean people with disabilities are less holy?
A: No, this verse does not imply that a Kohen with a blemish is spiritually inferior. The restriction is specific to the Temple service, which has unique physical requirements, just as certain mitzvot (like those requiring a lulav or tefillin) have specific conditions. The Talmud (Berachot 32b) teaches that Hashem values sincerity and intention above all. A person with a disability is equal in holiness and can fulfill many other mitzvot.
Q: What is the 'Parochet' mentioned in Leviticus 21:23?
A: The Parochet (veil) was the curtain that separated the Kodesh (Holy) from the Kodesh HaKodashim (Holy of Holies) in the Mishkan and later in the Temple. Only the Kohen Gadol (High Priest) could enter behind it, and only on Yom Kippur. Rashi (on Exodus 26:31) explains that it was made of fine linen with woven designs of cherubim, symbolizing the divine presence. This verse teaches that even a regular Kohen with a blemish could not enter the area near it.
Context and Source
The verse (Vayikra 21:23) appears in the Torah portion of Emor, which details the laws pertaining to the Kohanim (priests). This specific verse addresses the restrictions placed on a Kohen with a physical blemish (mum) regarding his service in the Mishkan (Tabernacle) or later in the Beis HaMikdash (Temple).
Explanation of the Verse
The verse states that a Kohen with a physical blemish may not:
The reason given is that doing so would "profane My holy places", as Hashem sanctifies these spaces and their service must be performed in a state of physical and spiritual completeness.
Commentary from Rashi
Rashi (Vayikra 21:23) explains that the prohibition applies even if the Kohen with a blemish is learned and righteous. The physical imperfection disqualifies him from service, emphasizing that the sanctity of the Mikdash requires perfection in both the service and the servant.
Rambam's Perspective
In Hilchos Bi'as HaMikdash (9:1), the Rambam codifies this law, stating that a Kohen with a blemish who performs the avodah (service) violates a negative commandment (lav). He further clarifies that such service is invalid (pasul), and the korban offered does not fulfill the owner's obligation.
Midrashic Insight
The Midrash (Toras Kohanim) connects this verse to the idea that physical perfection reflects spiritual wholeness in the context of divine service. Just as the vessels of the Mikdash must be unblemished, so too must those who serve within it.
Philosophical Implications
This law teaches that the Mikdash is a place where the physical and spiritual realms unite. A Kohen's physical blemish, though not a moral failing, disrupts this harmony. Hashem's declaration "I am Hashem who sanctifies them" reinforces that the standards of holiness are divinely ordained, not subject to human judgment.