The concept of Kohen baal mum (Kohen with a blemish) who can’t offer services in the house of Hashem seems so unfair. The pasuk gives these examples; “a blind or lame or whose nose has no bridge, or has one limb longer than the other. A broken leg or arm or just abnormally long eyebrows, or a membrane on his eye, or a blemish in his eye, or dry skin etc....” It was not the blemished Kohen’s fault that Hashem made him this way. Why should he miss out on serving in the Bais Hamikdash? Additionally, if he can’t get a job in Hashem’s house why should anyone else give him a job? If the blemish reduces his ability to work, it is understandable, but having long eyebrows or dry skin etc. doesn’t affect his capacity to do the service in the Bais Hamikdash.
The limitations of whom a Kohen can or can’t marry are comprehensible. The prohibition of marrying a woman who acts improperly is clear, and every divorce has two sides to the story. A Kohen Gadol, however, may not even marry a widow. Hashem took away this woman’s husband; it is not a reflection on her at all. Why is she not acceptable as a wife for the Kohen Gadol? Both these laws seem to portray a lack of compassion on behalf of the Torah.
Let’s travel to the beginning in time to the first person that brought a korban to Hashem. Kayin was a farmer, and in order to say thanks to Hashem he offered some simple vegetables. There was no response from Hashem. His brother Hevel watched and mimicked his brother changing one detail. He brought a korban from the nicest of his sheep to which Hashem responded immediately and accepted his offering. This sent Kayin into a rage; why him and not me? What was I lacking? Hashem did not eat the vegetables or the sheep so what does he care from what or how I gave the offering?
We learn a great lesson about Hashem’s ways; it’s never the quantity, but always the quality. When you do something, do it right. A little prayer with proper intent is better than hours of mindless reading of words.
The life and job of the Kohen is to connect us to Hashem. Therefore, a proper connection is required, and it must be a qualitative connection. If we were to bring a korban and the Kohen showed up with a broken arm, the entire process would be compromised. We would not look at the event of bringing a korban seriously, it would lose its grandeur. In all aspects of life, the Kohen, due to his position, must follow a code that will be inspiring to all. This includes his marriage and personal grooming, such as trimming his eyebrows.
The same applies to Torah. The Rambam writes in the end of the Laws of Shmita and Yovel that anyone who wants to connect himself to the tribe of Levi can do so by way of the study of Torah. This illustrates that the study of Torah, and especially the perpetuation of Torah must be in the purest state. It’s the quality of the student that is needed to transmit the Torah to future generations that matters, and not the number of students. Rabbi Akiva understood this, and therefore after all his 24,000 students passed away, he started over with only 5 students. It was these outstanding students who transmitted the Torah and preserved it until this day.
Kind David heard people asking “When will the old man die and his son take over and build the Bais Hamikdash?” These words were painful for King David to hear, but he understood that they were yearning for a Bais Hamikdash to get closer to Hashem. King David felt he was delaying the process, and expressed his discomfort to Hashem. Hashem responded that “one hour of your pure study of Torah is more precious to me than 1000 korbanot that your son Shlomo will bring”.
May we all be blessed with a wonderful qualitative life that is full with joy and blessing.
