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“And I should be sanctified among the Bnei Yisrael.” (22:32)

This pasuk, although directed to the Kohanim, refers to all of Klal Yisrael. We are enjoined to actively reflect the sanctification of Hashem’s Name in our daily endeavor. We must be scrupulous in our moral conduct, so that no action of ours tarnishes the honor of Judaism. Every action which we perform must be scrutinized, for we are entrusted with the mandate of glorifying Hashem’s Name. This mandate demands that we live in such a way that our life-style contributes to the glory of Hashem.   It is noteworthy that the Torah clearly designates the focus of this sanctification –…

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“A man who is of your seed throughout their generations that has a blemish shall not approach to offer the bread of his G-d.” (21:17)

In the Moreh Nevuchim the Rambam explains the requirement that the Kohen be unblemished to be based upon public opinion. Unfortunately, people do not tend to judge an individual by his own true value, but rather by the external perfection of his limbs and the beauty of his garb. It was, therefore, necessary for the Kohanim to be unblemished to ensure that the Bais Hamikdash would be universally respected.   The Rambam notes that this requirement only applied to Kohanim, who offered sacrifices and were the people’s agents in entreating Hashem for forgiveness. The Leviim, however, whose sole function was…

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“And the Kohain that is the greatest of his brethren, upon whose head the anointing oil was poured, and whom has been empowered to wear the sacred garments, his hair he shall not let grow wild, and his clothes he shall not rend.” (21:10)

The Kohen Gadol, who is exalted above the rest of the Kohanim, characterizes the most distinguished aspect of the Kehuna (priesthood). He receives his personal dedication through the anointing oil at the hands of the highest representation of the nation, the Sanhedrin. He has the authority to wear the sacred vestments. These vestments comprise the symbolic expression of the highest principles of life which should be mirrored by every Jew. He is no longer merely an individual Jew.   The Kohen Gadol must view his own sensitivities primarily from the vantage point of the “national” ideals which he represents. These…

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“And you shall sanctify him, for the bread of your G-d he brings close.” (21:8)

The commandment to sanctify the Kohen implies that an emphasis must be made regarding the prestige of the Kohen and the honor due him. Perhaps, as the Kesav Sofer writes, people were often tempted to show disrespect towards the Kohanim, because the Kohanim were dependent upon other Jews for their livelihood, in the form of the twenty-four priestly tributes.   This tendency to disdain the Kohanim is the reason that the Torah stresses the role of the Kohanim as trustees of the sacrificial service. The nation must be cognizant that this service is the vehicle that attracts Hashem’s blessing over…

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“They shall be holy unto their G-d, and not profane the name of their G-d.” (21:6)

This pasuk describes the exalted level of holiness, and in contrast, the descent to the nadir of profanity. Does no “compromise” exist between these two extremes? Indeed, in regard to serving Hashem, there is no middle course. One either sanctifies Hashem’s Name, or is guilty of its desecration. One’s involvement in Hashem’s service is a process of constant ascension; one either fulfills the precept of “they shall be holy“, or by default, falls into the abyss of “and not profane the name of their G-d”. Chazal state that although Hashem forgives man for the sins of idol-worship, murder, and adultery,…

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