The Kohen, whose life is devoted to serving Hashem, is to be relaxed during the avodah, service. He must be totally at ease, focusing all his efforts on executing his role to the best of his ability. Consequently, he is not to permit anything to divert his attention from the job at hand. Dealing with death tends to impede one’s concentration. The mere mention of death provokes anxiety. Hence, the Kohen is prohibited from coming in physical contact with a corpse. He may not even be under the same roof as a corpse.
The Kohen must also be discriminating in selecting a mate. A woman’s ancestry and background are determining factors in her acceptability as a wife for a Kohen. Even the Kohen’s physical appearance is under scrutiny. A blemish on his body disqualifies him from serving. The pain or embarrassment of a physical disfigurement can cause emotional stress which, in turn, impedes his ability to perform the avodah in a frame of mind that is not stressed by external pressure.
We may wonder why the Torah places such great emphasis upon the external appearance of the Kohen, while ignoring his internal character. Are we to permit an internally blemished Kohen, one whose character leaves much to be desired to serve? Is a Kohen who is vulgar, arrogant, miserly, or prone to anger, any more qualified to serve than the Kohen who is the paragon of rectitude, but just happens to be a baal mum, physically blemished?
The answer to this question is simple. Such an impairment does not invalidate him as a Kohen – it disqualifies him as a human being! Nothing is novel about a non-mench being excluded from serving in the Kehunah. Such a person should be rejected by society in general!
Horav Nissan Alpert, zl, takes a somewhat different approach towards explaining this omission. After the Torah commanded Bnei Yisrael regarding their status of kedushah and the elevated status of kedushah imposed upon the Kohanim, the Torah now states hase oa ,t ukkj, tku, “Do not profane My name.” This admonishment concerning chillul Hashem is the heading under which a lack of character refinement is categorized. We are enjoined not to behave in a manner which disgraces Hashem’s Name. Studying Torah and performing mitzvos while acting in an unethical manner in dealings with our fellow man makes a mockery of Torah and mitzvos, as well as their author – Hashem.
When people see an individual who is reputed to be a great scholar, someone who is punctilious in mitzvah observance, act uncouthly, they perceive a chillul Hashem. Such behavior spreads the inaccurate conception that the Torah does not elevate and refine one’s character. This is categorically untrue. One whose character is not refined by Torah study is not studying Torah in the correct manner –with the proper intention and devotion. Regrettably, people are not always aware of this. Consequently, they are m’chalel Hashem’s Name.
People tend to notice the negative aspect of one’s behavior, especially if the individual in question is perceived to be on a pedestal. They never note his positive behavior – only his shortcomings. Our responsibility is to be alert, preventing the “opportunity” for people to misconstrue our actions.
