Difference between revisions of "Devar/5769/Emor"
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< Devar | 5769
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{{pasuqh|דַּבֵּר אֶל-אַהֲרֹן, לֵאמֹר: אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם, אֲשֶׁר יִהְיֶה בוֹ מוּם -- לֹא יִקְרַב, לְהַקְרִיב לֶחֶם אֱלֹהָיו |p/pt/pt0321.htm#17|ויקרא כא:יז}} | {{pasuqh|דַּבֵּר אֶל-אַהֲרֹן, לֵאמֹר: אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם, אֲשֶׁר יִהְיֶה בוֹ מוּם -- לֹא יִקְרַב, לְהַקְרִיב לֶחֶם אֱלֹהָיו |p/pt/pt0321.htm#17|ויקרא כא:יז}} | ||
| − | {{heb|מכאן שחל איסור על כהן בעל-מום לשרת בפנים במקדש: '''כָּל כּוֹהֵן שֶׁיֵּשׁ בּוֹ מוּם, בֵּין מוּם קָבוּעַ בֵּין מוּם עוֹבֵר -- לֹא יִכָּנֵס לַמִּקְדָּשׁ מִן הַמִּזְבֵּחַ וְלִפְנִים… וְאִם עָבַד בַּמִּקְדָּשׁ -- פָּסַל וְחִלַּל עֲבוֹדָתוֹ, וְלוֹקֶה אַף עַל הָעֲבוֹדָה: שֶׁנֶּאֱמָר "אֲשֶׁר יִהְיֶה בוֹ מוּם -- לֹא יִקְרַב"''' {{hcite|i/8306n.htm#1|הל' ביאת המקדש ו:א}}}} | + | {{heb|מכאן שחל איסור על כהן בעל-מום לשרת בפנים במקדש: '''כָּל כּוֹהֵן שֶׁיֵּשׁ בּוֹ מוּם, בֵּין מוּם קָבוּעַ בֵּין מוּם עוֹבֵר -- לֹא יִכָּנֵס לַמִּקְדָּשׁ מִן הַמִּזְבֵּחַ וְלִפְנִים… וְאִם עָבַד בַּמִּקְדָּשׁ -- פָּסַל וְחִלַּל עֲבוֹדָתוֹ, וְלוֹקֶה אַף עַל הָעֲבוֹדָה: שֶׁנֶּאֱמָר "אֲשֶׁר יִהְיֶה בוֹ מוּם -- לֹא יִקְרַב"''' {{hcite|i/8306n.htm#1|הל' ביאת המקדש ו:א}}.}} |
| − | {{heb|וקשה להבין מדוע בעל מום יהיה אסור לעבוד -- שהמומים | + | {{heb|וקשה להבין מדוע בעל מום יהיה אסור לעבוד -- שהמומים בגוף הכוהן הם )למשל שבור יד או רגל( -- והיה יותר הגיוני לאסור מי שיש בו מום רוחני מלהיכנס בפנים המקדש!}} |
| − | {{heb|יש רמז לדבר בהלכה הזאת: '''אֵין פּוֹסֵל בָּאָדָם, אֵלָא מוּמִין שֶׁבַּגָּלוּי''' {{hcite|i/8306n.htm#7|שם ז}}, ועוד: '''מִי שֶׁהָיָה רִירוֹ יוֹרֵד עַל זְקָנוֹ בְּשָׁעָה שְׁהוּא מְדַבֵּר, וְכֵן סוֹמֶה בְּאַחַת מֵעֵינָיו -- לֹא יִשָּׂא אֶת כַּפָּיו; וְאִם הָיָה דָּשׁ בְּעִירוֹ וְהָיוּ הַכֹּל רְגִילִין בְּזֶה הַסּוֹמֶה בְּאַחַת מֵעֵינָיו, אוֹ בְּזֶה שֶׁרִירוֹ זָב -- מֻתָּר, לְפִי שְׁאֵין הָעָם מִסְתַּכְּלִין בּוֹ''' {{hcite|i/2215n.htm#3|הל' תפילה וברכת כוהנים טו:ג}}}} | + | {{heb|יש רמז לדבר בהלכה הזאת: '''אֵין פּוֹסֵל בָּאָדָם, אֵלָא מוּמִין שֶׁבַּגָּלוּי''' {{hcite|i/8306n.htm#7|שם ז}}, ועוד: '''מִי שֶׁהָיָה רִירוֹ יוֹרֵד עַל זְקָנוֹ בְּשָׁעָה שְׁהוּא מְדַבֵּר, וְכֵן סוֹמֶה בְּאַחַת מֵעֵינָיו -- לֹא יִשָּׂא אֶת כַּפָּיו; וְאִם הָיָה דָּשׁ בְּעִירוֹ וְהָיוּ הַכֹּל רְגִילִין בְּזֶה הַסּוֹמֶה בְּאַחַת מֵעֵינָיו, אוֹ בְּזֶה שֶׁרִירוֹ זָב -- מֻתָּר, לְפִי שְׁאֵין הָעָם מִסְתַּכְּלִין בּוֹ''' {{hcite|i/2215n.htm#3|הל' תפילה וברכת כוהנים טו:ג}}}}. |
| − | {{heb|מובן | + | {{heb|מובן אפוא למה נאסר הכוהן בעל המום מלעבוד. לא מפני שהוא עצמו אינו ראוי, אלא מפני שהציבור שהוא שליחם יסתכלו עליו בלעג ויבזו אותו, ויבואו לבוז גם את מקדש ה' -- ובסופו של דבר גם את ה' עצמו ח"ו.}} |
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{{pasuq|Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God|p/pt/pt0321.htm#17|Lev 21:17}} | {{pasuq|Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God|p/pt/pt0321.htm#17|Lev 21:17}} | ||
| + | From here we learn that there is a prohibition for a blemished Kohen to perform service inside the Temple: '''Any Kohen who is blemished, whether permanently or temporarily -- shall not enter into the Temple beyond the altar and further… and if he did perform service in the Temple -- he disqualified the offering and desecrated his service, and receives the punishment of stripes even for the service, as the verse states, "Whosoever … hath a blemish, let him not approach"''' {{hcite|i/8306n.htm#1|Laws of Entering the Temple 6:1}}. | ||
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| + | It is difficult to understand why a blemished Kohen should be prohibited from service -- since the blemishes referred to are in the body of the Kohen (for example a broken arm or leg) -- and it would make more sense to prohibit one who had a spiritual blemish from entering inside the Temple! | ||
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| + | There is a hint in this ''halacha'': '''The only blemishes which disqualify a human [from serving] are those which are visible''' {{hcite|i/8306n.htm#7|ibid 7}}, and further: '''One whose spittle runs down his beard when he speaks, and similarly one who is blind in one eye -- [that Kohen] shall not raise his hands (to bless the people); and if he was active in his city and everyone used to seeing that blind man or the one whose spittle ran -- he may raise his hands, because the people will not stare at him''' {{hcite|i/2215n.htm#3|הל' תפילה וברכת כוהנים טו:ג}}. | ||
| + | |||
| + | It is therefore understood why the blemished Kohen may not serve. Not because he himself is not proper, but rather because the public whose emissary he is will stare at him in contempt and ridicule him, and come to ridicule also God's Temple -- and ultimately to ridicule also God Himself, Heaven forbid. | ||
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Revision as of 09:09, 8 May 2009
עברית
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English
Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God (Lev 21:17)
From here we learn that there is a prohibition for a blemished Kohen to perform service inside the Temple: Any Kohen who is blemished, whether permanently or temporarily -- shall not enter into the Temple beyond the altar and further… and if he did perform service in the Temple -- he disqualified the offering and desecrated his service, and receives the punishment of stripes even for the service, as the verse states, "Whosoever … hath a blemish, let him not approach" (Laws of Entering the Temple 6:1).
It is difficult to understand why a blemished Kohen should be prohibited from service -- since the blemishes referred to are in the body of the Kohen (for example a broken arm or leg) -- and it would make more sense to prohibit one who had a spiritual blemish from entering inside the Temple!
There is a hint in this halacha: The only blemishes which disqualify a human [from serving] are those which are visible (ibid 7), and further: One whose spittle runs down his beard when he speaks, and similarly one who is blind in one eye -- [that Kohen] shall not raise his hands (to bless the people); and if he was active in his city and everyone used to seeing that blind man or the one whose spittle ran -- he may raise his hands, because the people will not stare at him (הל' תפילה וברכת כוהנים טו:ג).
It is therefore understood why the blemished Kohen may not serve. Not because he himself is not proper, but rather because the public whose emissary he is will stare at him in contempt and ridicule him, and come to ridicule also God's Temple -- and ultimately to ridicule also God Himself, Heaven forbid.
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