Subscribe to Print Edition | Thu., May 15, 2008 Iyyar 10, 5768 | | Israel Time: 21:35 (EST+7) web haaretz.com   Back to Homepage Rosner's Domain Diplomacy Defense Jewish World Opinion National Print Edition Advertising Books Peres Conference Business Real Estate Easy Start Travel Week's End Anglo File

Portion of the Week / Broken but worthy By Benjamin Lau Tags: Disabled, Torah In this week's portion, we read that priests with physical defects could not serve in the portable Tabernacle or the Temple in Jerusalem: "Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God" (Leviticus 21:17). The physically disabled person's exclusion from service in the Temple is anathema to a society that considers all human beings equal. The responses of both early and later biblical commentators do not effectively address this issue. Rashi links this prohibition to the way in which flesh-and-blood monarchs and governors are treated: "When the Torah tells us, 'Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God,' it is saying that such people should not approach the temple, as it is written, '... offer it now unto thy governor' (Malachi 1:8)." Rashi refers to Malachi's prophecy, which compares service in the Temple to an appearance before a pasha (governor): "A son honoreth his father, and a servant his master: If then I be a father, where is mine honor? And if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts" (Malachi 1:6-8). Advertisement The idea expressed here, which Rashi echoes, is that worship in the Temple must be regarded in the same manner with which we regard ceremonies in the palaces of monarchs and governors. The prophet Malachi, who lived during the Persian era, was thinking of a Persian pasha, who would behead anyone guilty of presenting to the throne a defective gift. If this is the way a pasha is treated, it stands to reason that God certainly deserves such respect as well. The only "broken tool" God welcomes is a broken heart: "Rabbi Abba, son of Yuden, says: 'Whatever God disqualifies in animals he considers perfectly acceptable in human beings. In animals, he disqualifies all those that are "blind, or broken, or maimed, or having a wen [abnormal growth]" (Lev. 22:22), yet he accepts a broken heart and an oppressed spirit in human beings.' Rabbi Alexandri states: 'Whereas, if an ordinary priest uses broken tools when serving God [that is, offers physically handicapped animals as sacrifices], such action is totally unworthy, God's instruments are all broken, as it is written, "The Lord is nigh unto them that are of a broken heart" [Psalms 34:18], "He healeth the broken in heart" [Psalms 147:3], "with him also that is of a contrite and humble spirit" [Isaiah 57:15], "The sacrifices of God are a broken spirit" [Psalms. 51:17], and "a broken ... heart" [ibid.]'" (Leviticus Rabba, section 7). In the wake of this midrash, a dispute broke out among poskei halakha (rabbis who rule on Jewish law) as to whether the physically handicapped could serve as cantors in the synagogue. Rabbi Abraham Gumbiner (Poland, 17th century; author of "Magen Avraham," a commentary on the "Shulhan Arukh") permits such persons to be cantors, basing himself on the above midrash: "God uses broken tools." Rabbi Yair Bachrach (Germany, late 17th century) also discusses this issue. He was asked about a specific case - a blind man, whom the public barred from serving as cantor on the High Holy Days because of his physical handicap. Rabbi Bachrach rebuked this community and was criticized for his position; his critics argued that the physically handicapped should not fill official posts in the synagogue. Concerning this criticism, he replied, "Contrary to your stand, I have never taken the position that such a person should be barred because prayers have replaced animal sacrifices and because a priest serving in the temple must be without any physical defect. Here I will emulate God, who says 'For my thoughts are not your thoughts' [Isaiah 55:8]. Obviously, a cantor should not be equated to a priest ... [I differ with] the philosophers [who] argue, 'A physical defect is evidence of a mental one.'" Apparently, in Rabbi Bachrach's era, it was widely believed among philosophers that physical perfection was proof that a given individual was also a perfect human being. However, since he did not think like a philosopher, Rabbi Bachrach rebuked the community for attempting to prohibit a blind person from serving as cantor in the synagogue. Even in ancient times, there was a tendency to place less emphasis on the philosophers' view of physical perfection as an expression of a person's wholeness and to instead accept people as they were. The Mishnah (in Tractate Megillah) states that the physically handicapped cannot recite the priestly blessing in the synagogue. The Talmud's scholars add further categories to this list of prohibited individuals: "Rav Huna says: A person who cannot stop saliva from dribbling from his mouth cannot recite the priestly blessing." Questioning this position, the Talmud noted that, in the very city where Rav Huna lived, there was a priest who could not control his saliva and yet who did recite the priestly blessing in the synagogue. Could Rav Huna then be classified under the rubric, "Do what I say, not what I do"? Answering the question with "That individual was a well-known figure in the city," the Talmud continues by citing a source that states that the habitual presence of physically handicapped individuals in society is the factor that can determine whether they can participate together with other priests in the recital of the priestly blessing or whether their physically flawed appearance might arouse a social problem. This definition is accepted as a principle of Jewish law in the "Shulhan Arukh." Were it not for society's normal reaction to the physically handicapped, the position of Jewish law on this issue would not have changed. The public can exert immense influence in determining the place and status of the physically disabled in society. Society's attitude toward physically handicapped individuals is not a divine decree but is rather dependent on the community's attention to, and feeling of responsibility toward them. If we can learn to see the goodness and light in each person, we can include all people - the disabled and those whose bodies are whole - in the community and can enable all members of society to join together in "mending the world" in the Torah's spirit. Bookmark to del.icio.us   Grass is greener For the cannabis-growing residents of Lebanon, recent fighting has been a blessing. Piggy bank savings Welfare Minister Herzog unveils a plan to open savings accounts for every Israeli child.

Read & React Barak: It won't be long before Israel stops rocket fire Responses: 110 Bush: We must be firm in face of those who murder innocents Responses: 95 Israel dismayed over allies' burgeoning trade with Iran Responses: 81 MI Chief: Rockets could reach Be'er Sheva within two years Responses: 67 Abbas: It's time to end the Nakba of the Palestinian people Responses: 77 More Headlines 20:09 Bush to Knesset: U.S. stands with Israel, Masada will not fall again 21:32 FM: Palestinians will celebrate independence when they stop using the word 'nakba' 18:57 Obama says Bush politically attacked him in Knesset address 20:12 Barak warns against hasty military action in Gaza Strip 16:45 Hezbollah declares crisis over after Lebanon gov't climb-down 20:39 Philly Jewish paper accused of kowtowing to its funders 16:53 Israeli film at Cannes explores 1982 Sabra and Shatila massacre 11:59 MI Chief: Rockets could hit Be'er Sheva within two years 15:41 U.S. billionaire Daniel Abraham: I never gave money to Olmert 15:54 Google co-founder lauds Israeli innovation in tech, environment 18:19 Reuters demands explanation from Israel for death of cameramen 16:24 Rupert Murdoch: Spreading technology in region can help Mideast peace Previous Editions Select Day 14 may 13 may 12 may 11 may 09 may 08 may 07 may 06 may 05 may 04 may 02 may 01 may

Special Offers Advertisement Dead Sea Products Buy Dead Sea mineral skin care and beauty products. Coupon code Haaretz for 10% off. The Terraces Your Ultimate Coastal Address On Nitza Boulevard, North Netanya Together Celebrating Israel's 60th The Jewish Agency and You - together making history Pardes Institute Summer Sessions http://www.pardes.org.il/ Free the Palestinians from: Corrupt Kleptocracy, Tyrannical Theocracy, Abysmal Anarchy Fattal Hotel Chain Perfectly located hotels on best resorts of Israel. ISRAEL BONDS Build Israel Israel bonds - a multi-purpose way to celebrate Israel's 60th Eldan Rent a Car Israel's leading car rental company offers you a 20% discount on all online reservations Junkyard Junk a car - get free towing nationwide and a tax-deductible receipt

Home | TV | Print Edition | Diplomacy | Opinion | Arts & Leisure | Sports | Jewish World | Underground | Site rules |

Real Estate in Israel

Haaretz.com, the online edition of Haaretz Newspaper in Israel, offers real-time breaking news, opinions and analysis from Israel and the Middle East. Haaretz.com provides extensive and in-depth coverage of Israel, the Jewish World and the Middle East, including defense, diplomacy, the Arab-Israeli conflict, the peace process, Israeli politics, Jerusalem affairs, international relations, Iran, Iraq, Syria, Lebanon, the Palestinian Authority, the West Bank and the Gaza Strip, the Israeli business world and Jewish life in Israel and the Diaspora.

© Copyright  Haaretz. All rights reserved