Lezchos Moshe ben Blima lerefuah shlaima
In the Parsha we learn about the appointment of the Leveim and of the process they went through to attain their holiness. The Pasuk (8;16) says "Ki nissunim nissunim hiema li" For given, given are they (the Leviem) to me. Rashi says that why does it say "given" two times? One is that the leviem were given over to Hashem for singing in the Bais Hamikdos and so to they were given to Hashem for the carrying of the mishkon. What is the juxtaposition between the two jobs the Leviem were given? What is the relationship between the building and ubuilding of the Mishkon and the singing in it?
Sometimes in life we go through periods of 'massah' where we feel like we are just carrying through. There are stages in life where its hard and one can't understand how he'll climb out of the rut. Sometimes it can be a sickness c"v or the like, or just 'tzar giddel bonim' the hardships of raising children when it just looks and feels like everything you ever build is being destroyed or you just feel like your always on the go but just can't see the light at the end of the tunnel. (Everyone goes through this sometimes, but hopefully most of the time small problems). The Torah is teaching you how to deal with it and grow with it, the key is, to think ahead to the future when the day will come and you'll have your chance to do your share of singing, of rejoicing and enjoying Hashems world. There is a story told of R' Giddel Eisin who was Rosh Yeshiva of Gur after the war. He said that he was not the best bachur growing up in Europe. The bachur that was better then him survived the war, but did not reach the great potential he had. R' Eisen said this was because whenever it got hard the other one would lament what was lost, while he always looked to the future and felt that he would survive and rebuild. That is why he stayed with all the Torah and Avodah that he worked on before the war while his friend almost lost all of it. That is the lesson here that the leviem were the ones that took down and moved the mishkon. How where they able to go through the dismantling stage? The Torah tells us by remembering that one day in the near future they will be the ones that will sing in a beautiful Mishkon - that is what got them through the hard and schlepping times. After the churban when the Leviem were asked to sing for their enemies they answered "Aich nashir es shir Hashem al admas neichor" (How can we sing Hashem's songs on a foreign soil) (Tehillem 137). What they were saying was that it's impossible to sing shira of the Bais Hamikdosh if you don't have the hardships that come along with the upkeep of Hashems house. Now that they were in exile they couldn't sing the songs of Bais Hamikdosh for they didn't have the work that came along. Just as it's impossible to go through the hard work of the upkeep of the Mishkon without the shira so to it's impossible to sing properly without first going through the stage of hard work. Only one who goes through difficulties can really appreciate the shira at the end of the day. Just getting up and starting to sing is not a real shira, shira comes from the heart from the depth of your heart and that comes only after living life to its fullest. Dovid Hamelach was the greatest composer in history. If we look through Tehillim we find most chapters deal with hardships that Dovid went through. The message is clear. Dovid was only able to sing the beautiful compositions of Tehillim because he lived through the hardships and grew with them. Only then could he sing the holiest song to Hashem. The two avodahs of the Leviem are intertwined, you cannot survive the 'masseh' the carring through daily life without realizing the shira, but yet you cannot expect to sing a real meaningful shira without first living life with all the challenges it throws your way.
The Chazal tell us that the 600,000 jews counted in the midbar represent the 600,000 letters in the Torah. The question is raised - What happened with the leviem? What part of the Torah do they represent? The seforim answer that the Leviem represent the parchment of the Sefer Torah. Meaning to say they are ones that keep the Torah and the jews together, helpping us get through the gulos as one keeping us together with the Torah, and the only way to do this is learning from the leviem, and realizing that one day real soon we will dance and sing the ultimate shira in Yerushlaim with Moshiach Amen.
Kol Haomer daver beshaim amroh mievi geula leolam, Thanks Rav Cary.
31 May, 2007
25 May, 2007
Parshas Naso
Lezchus Moshe ben Blima le'refuah shliema.
In this weeks Parsha we learn about the Nazir, someone who refrains from drinking wine, cutting his hair and defiling himself to the dead. This Parsha seems very perplexing for on one hand the Torah calls a Nazir 'Kodosh', so to the Rambam says that its praiseworthy for one to refrain from eating meat and drinking wine for a year or two. Yet the Gemora says that he's called a Chotah- sinner, and the Rambam says in Hilchos Deyas that one should not go to an extreme and totally refrain from eating meat and drinking wine. All this seems like a contradiction, so what is a Nazir? and is it right or wrong to act as one?
The Nesivos Shalom explains that there are different stages for different times of ones life. there are times when one must refrain from all outside influences and just concentrate on Avodas Hashem. Yet the goal in yiddishkiet is to incorporate Olam Hazeh into ones life. The Gemora (Nedarim 9b) says that Shimon Hatzadik never ate from a Korban of a Nazir- for he was scared that it wasn't an earnest naziris, except for once when the Nazir told him that he became a Nazir to help fight his Yetzer Hora and to that he said this is was what the Torah meant. The mitzva of Nazir is only a preliminary stage if one needs help fighting his Yetzer Horah then he's called a kodosh if he makes himself guidelines of staying away from olam hazeh. This is all good if it helps him get to the next stage which is uplifting the physical using the meat and wine to serve Hashem. One must realize that by just staying isolated from olam hazeh all his life hes called a chotah but you must take it for all its worth and make them tools to grow with and serve Hashem with. There are times when we have to realize that we cannot face the world on our own for those times the Torah gives you Hashems crown and you deserve a kiss from Shimon Hatzadik (Gemorah ibid.) for running away from the tyvas but the ultimate level is living life in this world with the challenges it brings and growing from them.
In this weeks Parsha we learn about the Nazir, someone who refrains from drinking wine, cutting his hair and defiling himself to the dead. This Parsha seems very perplexing for on one hand the Torah calls a Nazir 'Kodosh', so to the Rambam says that its praiseworthy for one to refrain from eating meat and drinking wine for a year or two. Yet the Gemora says that he's called a Chotah- sinner, and the Rambam says in Hilchos Deyas that one should not go to an extreme and totally refrain from eating meat and drinking wine. All this seems like a contradiction, so what is a Nazir? and is it right or wrong to act as one?
The Nesivos Shalom explains that there are different stages for different times of ones life. there are times when one must refrain from all outside influences and just concentrate on Avodas Hashem. Yet the goal in yiddishkiet is to incorporate Olam Hazeh into ones life. The Gemora (Nedarim 9b) says that Shimon Hatzadik never ate from a Korban of a Nazir- for he was scared that it wasn't an earnest naziris, except for once when the Nazir told him that he became a Nazir to help fight his Yetzer Hora and to that he said this is was what the Torah meant. The mitzva of Nazir is only a preliminary stage if one needs help fighting his Yetzer Horah then he's called a kodosh if he makes himself guidelines of staying away from olam hazeh. This is all good if it helps him get to the next stage which is uplifting the physical using the meat and wine to serve Hashem. One must realize that by just staying isolated from olam hazeh all his life hes called a chotah but you must take it for all its worth and make them tools to grow with and serve Hashem with. There are times when we have to realize that we cannot face the world on our own for those times the Torah gives you Hashems crown and you deserve a kiss from Shimon Hatzadik (Gemorah ibid.) for running away from the tyvas but the ultimate level is living life in this world with the challenges it brings and growing from them.
22 May, 2007
Kish Echod Belaiv Echod
The Chazal tell us that at the time of Kabbolas Hatorah 600,000 angels came down and crowned each member of Yisroel with the crown of Torah. The question is raised why did Hashem need 600,000 malachim to do the job wouldn't one malach suffice? Whats the significance that every Jew got his personal delivery of his crown?
The answer is quite simple, we know that one Malach cannot do two missions at the same time, each mission needs a separate angel. (as we see in Parshas V'yiera that three Malachim came to Avraham- one to heal him, the second to tell him that he'll have a son and the third to destroy sedom.) Chazal teach us that there are 600,000 letters in the Torah corresponding to the 600,000 Jews that were at Har Sini- which are representatives of all the Jews through the ages. (If you count you won't find that many letters but that's for a differant time.) Every member of Klal Yisroel has his own part in the torah, we say in davening "Vesain chelkainu betorahsecha" we ask for our own private portion of Torah. We all have a letter in the Torah that belongs to us and only us, our own personal part in the Torah. That is why we needed 600,00 Malachim because every Yid got a separate portion in the Torah. You couldn't have one Malach giving two people their crowns because no two crowns are alike, just like no two people are alike. Realising this doesn't just effect how you deal with your own learning, your own portion in Torah, but one must realize that his friends portion is different then his own, that just like you'r unique so to is your next door neighbor unique and you need his part of Torah in order for the Torah to be complete. This is why there had to be achdus - unity- at Kabbolas Hatorah for in order for everyone to receive a complete Torah he has to be willing to learn from all 599,999 other portions of the Torah besides his own. Rabbi Nachman says a beautiful analogy just like in a Sefer Torah if two letters are touching it makes it possel, so to if you just "touch" your friends feelings it renders your Torah possel. If you want the Torah to be complete you most make sure your friends and all of Yisroel are complete also. We all are busy Shevous with bien adam lamokom let's stop for a minute sometime during the Yom Tov of Kabbolas Hatorah and see if our bien adam lechaveriro is up to the same standards, and as one and only as one will we be mekabel the complete Torah. Gut Yom Tov!
Inspired by Rav C.A.F. (Hence the achdus theme) Thanx for everything.
The answer is quite simple, we know that one Malach cannot do two missions at the same time, each mission needs a separate angel. (as we see in Parshas V'yiera that three Malachim came to Avraham- one to heal him, the second to tell him that he'll have a son and the third to destroy sedom.) Chazal teach us that there are 600,000 letters in the Torah corresponding to the 600,000 Jews that were at Har Sini- which are representatives of all the Jews through the ages. (If you count you won't find that many letters but that's for a differant time.) Every member of Klal Yisroel has his own part in the torah, we say in davening "Vesain chelkainu betorahsecha" we ask for our own private portion of Torah. We all have a letter in the Torah that belongs to us and only us, our own personal part in the Torah. That is why we needed 600,00 Malachim because every Yid got a separate portion in the Torah. You couldn't have one Malach giving two people their crowns because no two crowns are alike, just like no two people are alike. Realising this doesn't just effect how you deal with your own learning, your own portion in Torah, but one must realize that his friends portion is different then his own, that just like you'r unique so to is your next door neighbor unique and you need his part of Torah in order for the Torah to be complete. This is why there had to be achdus - unity- at Kabbolas Hatorah for in order for everyone to receive a complete Torah he has to be willing to learn from all 599,999 other portions of the Torah besides his own. Rabbi Nachman says a beautiful analogy just like in a Sefer Torah if two letters are touching it makes it possel, so to if you just "touch" your friends feelings it renders your Torah possel. If you want the Torah to be complete you most make sure your friends and all of Yisroel are complete also. We all are busy Shevous with bien adam lamokom let's stop for a minute sometime during the Yom Tov of Kabbolas Hatorah and see if our bien adam lechaveriro is up to the same standards, and as one and only as one will we be mekabel the complete Torah. Gut Yom Tov!
Inspired by Rav C.A.F. (Hence the achdus theme) Thanx for everything.
20 May, 2007
Nasah V'neshma
The second day of Sivon Klal Yisroel said "Kol asher debar Hashem nasah" Everything Hashem says we will do. Before we were offered the Torah Hashem went to all the nations of the world and asked if they would like the Torah when they asked whats in it Hashem told each nation something which is their weakness e.g. Edom was told "Tho shall not kill". Hearing this all nations rejected the Torah but Klal Yisroel said "Nasah V'nishma" we will do and then hear. What exactly went on here? What did Hashem offer? Why did he tell them precisely what he knew they wouldn't agree to? What does nasah v'nisha mean?
Hashem came down to this world to find a bride for the Torah- something that was created before the world, meaning that's its outer worldly. To be able to marry the Torah one has to be someone that's willing to go out of this world, to be able to live a life of total sacrifice to what it says in it. The first step in this marriage is, willing to change ones self, to change your outlook, your will, your earnings in order to conform to that of Hashem and his Torah. Accepting the Torah means living your life, as hard as it may be according to Hashems will. The first stop in looking for a bride was to the nations of the world. When they asked whats in it that showed that they wanted the Torah to confirm to them, to their own needs and will. That is why Hashem told them about a mitzva that was opposite then their respective personalities and of course the answer was a no, they were not willing to change, they wanted to stay part of this world and all its tyvas. Not so was the case when Klal Yisroel was asked, we answered nasah v'nishma we are willing to make your will, whatever it might be and entail, our will. We are willing to go trough fire and water, to give up our lives, and most of all to change ourselves, our own personalities all for Hashem and his Torah. Even before we knew what was in it we said we are willing to go through the struggle whatever it might cost us to have the privilege to marry the Torah. We have made some mistakes through the years, forty days later there was the sin of the eigal- the golden calf- but that didn't deter us from the pass on which we started, striving to be that perfect nation living life according to the perfect Torah. (That is why the dancing with the Torah doesn't happen happen on Shevous only on Simchas Torah to show that even if we make mistakes theres a Yom Kipper and then a Succos showing that we're married to Hashem and to his Torah and hes always waiting for us with open hands.) That is the preperation for Kabbolas Hatorah willing to change yourself and conform to Hashems.
Hashem came down to this world to find a bride for the Torah- something that was created before the world, meaning that's its outer worldly. To be able to marry the Torah one has to be someone that's willing to go out of this world, to be able to live a life of total sacrifice to what it says in it. The first step in this marriage is, willing to change ones self, to change your outlook, your will, your earnings in order to conform to that of Hashem and his Torah. Accepting the Torah means living your life, as hard as it may be according to Hashems will. The first stop in looking for a bride was to the nations of the world. When they asked whats in it that showed that they wanted the Torah to confirm to them, to their own needs and will. That is why Hashem told them about a mitzva that was opposite then their respective personalities and of course the answer was a no, they were not willing to change, they wanted to stay part of this world and all its tyvas. Not so was the case when Klal Yisroel was asked, we answered nasah v'nishma we are willing to make your will, whatever it might be and entail, our will. We are willing to go trough fire and water, to give up our lives, and most of all to change ourselves, our own personalities all for Hashem and his Torah. Even before we knew what was in it we said we are willing to go through the struggle whatever it might cost us to have the privilege to marry the Torah. We have made some mistakes through the years, forty days later there was the sin of the eigal- the golden calf- but that didn't deter us from the pass on which we started, striving to be that perfect nation living life according to the perfect Torah. (That is why the dancing with the Torah doesn't happen happen on Shevous only on Simchas Torah to show that even if we make mistakes theres a Yom Kipper and then a Succos showing that we're married to Hashem and to his Torah and hes always waiting for us with open hands.) That is the preperation for Kabbolas Hatorah willing to change yourself and conform to Hashems.
18 May, 2007
Parshas Bamidbar
Here is part one I hope I have enough time to complete the second part before Shabbos.
This week we start a new Sedar in Chumish Sedar Bamidbar. The Medrish refers to it by the name 'sefer hapekudim' the book of counting (so to in English, its referred to as Numbers). There is a special emphasis in the Chumish on the counting of the Bnei Yisroel, a total number per tribe, per 'degal' -each section made up of four tribes- and a grand total of Klal Yisroel as a whole. Everyone in Klal Yisroel was counted "After the families, after the house of their fathers, with the number of the names, every male.." Everyone was part of three total numbers, how many belonged to each tribe, to each degal and one of the 600,000 total men in Yisroel. What is the significance of everyone being counted by their name and by their families? why did each person get counted as part of three groups? and why was it that the counting was done by Moshe with the help of the heads of each tribe?
The Soporno explains the verse "With the number of the names" that every Hebrew name has it's own significant meaning. That with proper understanding one is able to identify his own personal 'tachlis', goal and purpose in life. By studying ones name and understanding what it means one can see how it fits in with his personality and realize what his personal purpose in life is. (The Seforim say that when a father names his child he's given a spark of ruach hakodesh). A name is intertwined with a person's personality, struggles one faces and potential he has. Understanding it is the map of ones purpose and goal in life on this world. That's why such emphasis was put onto the counting by name and why it was done by the heads of the tribes and Moshe so that everyone should be taught and come to realize and see that he's not just a number but rather a name, an individual with his own personality his own strengths and his own unique purpose in life.
This week we start a new Sedar in Chumish Sedar Bamidbar. The Medrish refers to it by the name 'sefer hapekudim' the book of counting (so to in English, its referred to as Numbers). There is a special emphasis in the Chumish on the counting of the Bnei Yisroel, a total number per tribe, per 'degal' -each section made up of four tribes- and a grand total of Klal Yisroel as a whole. Everyone in Klal Yisroel was counted "After the families, after the house of their fathers, with the number of the names, every male.." Everyone was part of three total numbers, how many belonged to each tribe, to each degal and one of the 600,000 total men in Yisroel. What is the significance of everyone being counted by their name and by their families? why did each person get counted as part of three groups? and why was it that the counting was done by Moshe with the help of the heads of each tribe?
The Soporno explains the verse "With the number of the names" that every Hebrew name has it's own significant meaning. That with proper understanding one is able to identify his own personal 'tachlis', goal and purpose in life. By studying ones name and understanding what it means one can see how it fits in with his personality and realize what his personal purpose in life is. (The Seforim say that when a father names his child he's given a spark of ruach hakodesh). A name is intertwined with a person's personality, struggles one faces and potential he has. Understanding it is the map of ones purpose and goal in life on this world. That's why such emphasis was put onto the counting by name and why it was done by the heads of the tribes and Moshe so that everyone should be taught and come to realize and see that he's not just a number but rather a name, an individual with his own personality his own strengths and his own unique purpose in life.
10 May, 2007
Parshas Bhar
One of the most famous questions in Rashi is in this weeks parsha, "Ma inyan shmitta aitzel har sinai" The torah starts the laws of shmitta with a introduction of "Bhar sinai" Rashi wants to know what is the significance that this mitzva was said at mount sinai. Rashi answers just like all the laws and applications of shmitta are taught in this parsha, at sinai, so to all the laws and applications of all the torah was taught at sinai. The answer still needs clarification, why is it that this mitzva was chosen to teach us this rule (that all mitzvas in their entirety were taught at sinai)? Why couldn't the torah teach it by the laws of kashrus for example?
The answer to all this lies in one word/concept- emunah - complete trust and faith in Hashem. When the yidden were at Har Sinai they got to the point where they saw Hashem as clear as day. As much as one believes in something it doesn't compare to seeing that thing. At that moment of Kabbolas Hatorah the revelation was so awesome that klal yisroel knew that Hashem is one and his name is one. Never in history was it that clear, that we actually saw and heard Hashem.
The forty years klal yisroel spent in the desert the main goal was to perfect this trust that even if they don't see Hashem they should fully trust in him. The Navi calls it a chesed that we followed Hashem blindly through the wilderness, with complete faith. (If one studies the problems encountered in the forty years they all are in some form related to lack of emunah). All this was in preparation for the ultimate goal of living in G-ds land totally immersed in faith of Hashem.
The posak states "When you come into the land which i give you, then shall the land keep a shabbos unto G-d. Six years you shall plow...... And in the seventh year there shall be a shabbos." R' Chaim Kanievsky in his sefer Tayma D'mikra points out that we know that while the Jews were conquering and dividing the land they didn't keep shmitta. It took twenty one years from when we entered Eretz Yisroel until we kept our first shmitta. He raises the question why does the Torah state "When you come into the land....." this wasn't true for many years. He explains it beautifully with a Medrash that says Hashem made a condition with Moshe that the jews will get the land only if they maintain the laws of shmitta. (That is how it actually played out as we see in the tochacha- curses in bechukosai chapter 26;34) That is what the posak means "When you come into the land, you must agree to these laws". Shmitta is more then just giving the land a rest. It shows complete faith in Hashem that even in a year when you don't touch your field Hashem is the one that's feeding you. This is why these laws were a prerequisite to living in Eretz Yisroel. For living in Hashem's land one must realize this and put his complete trust in him. Even more, everyone that knows anything about fields will tell you that it's not good to use your field year in and year out for it weakens the ground and it doesn't produce as it should. Yet the Medrash says that when the torah says that "Six years you shall plow..." it is to be taken literally. Hashem promised us that if you plow your field for six years and rest it on my time table- every seventh year, then it will be blessed so that not just the seventh year are you showing trust in him, but every year that you don't give the fields a rest you are showing complete faith in his Torah.
This is the juxtaposition between shmitta and Har Sinai. Just like the giving of the Torah was with complete faith in Hashem so to the goal of shmitta is to achieve complete faith in Hashem.
The answer to all this lies in one word/concept- emunah - complete trust and faith in Hashem. When the yidden were at Har Sinai they got to the point where they saw Hashem as clear as day. As much as one believes in something it doesn't compare to seeing that thing. At that moment of Kabbolas Hatorah the revelation was so awesome that klal yisroel knew that Hashem is one and his name is one. Never in history was it that clear, that we actually saw and heard Hashem.
The forty years klal yisroel spent in the desert the main goal was to perfect this trust that even if they don't see Hashem they should fully trust in him. The Navi calls it a chesed that we followed Hashem blindly through the wilderness, with complete faith. (If one studies the problems encountered in the forty years they all are in some form related to lack of emunah). All this was in preparation for the ultimate goal of living in G-ds land totally immersed in faith of Hashem.
The posak states "When you come into the land which i give you, then shall the land keep a shabbos unto G-d. Six years you shall plow...... And in the seventh year there shall be a shabbos." R' Chaim Kanievsky in his sefer Tayma D'mikra points out that we know that while the Jews were conquering and dividing the land they didn't keep shmitta. It took twenty one years from when we entered Eretz Yisroel until we kept our first shmitta. He raises the question why does the Torah state "When you come into the land....." this wasn't true for many years. He explains it beautifully with a Medrash that says Hashem made a condition with Moshe that the jews will get the land only if they maintain the laws of shmitta. (That is how it actually played out as we see in the tochacha- curses in bechukosai chapter 26;34) That is what the posak means "When you come into the land, you must agree to these laws". Shmitta is more then just giving the land a rest. It shows complete faith in Hashem that even in a year when you don't touch your field Hashem is the one that's feeding you. This is why these laws were a prerequisite to living in Eretz Yisroel. For living in Hashem's land one must realize this and put his complete trust in him. Even more, everyone that knows anything about fields will tell you that it's not good to use your field year in and year out for it weakens the ground and it doesn't produce as it should. Yet the Medrash says that when the torah says that "Six years you shall plow..." it is to be taken literally. Hashem promised us that if you plow your field for six years and rest it on my time table- every seventh year, then it will be blessed so that not just the seventh year are you showing trust in him, but every year that you don't give the fields a rest you are showing complete faith in his Torah.
This is the juxtaposition between shmitta and Har Sinai. Just like the giving of the Torah was with complete faith in Hashem so to the goal of shmitta is to achieve complete faith in Hashem.
04 May, 2007
Parshas Emor part 2
I was thinking that this idea can be tied into the time period we're going through on our way to Kabolas Hatorah, Sefiras Haomer. Rashi in Parshas Beshalach says that the bnei Yisroel were given three mitzvos in Marah before they got the Torah. One of them was the mitzva of Parah Adumah (the laws regarding the red heifer which comes to purify people that come into contact with the dead). All meforshi rashi try giving reasons for this, but i would like to suggest something. Klal Yisroel came out of Mitzraim with a mission of receiving the torah they were given forty nine days to lift themselves up from the 49th level of impurity to the 49th level of kedusha. Every day they went up one level untill they got to the point where Hashem said "Veatem tihiu li mamlechas kohanim v'goy kodosh". Everyone in the Jewish nation men, women and children got to the level of kohanim. (please read part 1 of this parsha). With this in mind it's quite simple to understand why they needed the mitzva of parah aduma before Matan Torah. For in order to get the torah they had to be ready to recieve Hashem to their fullest capacity, and that is not possible when one is impure.
This also explains why Hashem made a miracle that all the sick were healed before matan torah. We learned in part 1 that in order to receive the maximum radiance from Hashem one must be physically whole. So that's why they needed this miracle so that everyone in bnei yisroel can receive the fullest possible radiance from above. We must learn from this while we prepare ourselves for Shavuos and our own Kabolas Hatorah to prepare ourselves physically and spiritually to be able to receive the torah to our fullest capacity.
Gut Shabbos!
This also explains why Hashem made a miracle that all the sick were healed before matan torah. We learned in part 1 that in order to receive the maximum radiance from Hashem one must be physically whole. So that's why they needed this miracle so that everyone in bnei yisroel can receive the fullest possible radiance from above. We must learn from this while we prepare ourselves for Shavuos and our own Kabolas Hatorah to prepare ourselves physically and spiritually to be able to receive the torah to our fullest capacity.
Gut Shabbos!
03 May, 2007
Parshas Emor
This week's parsha speaks about Kohanim and their kedusha. We learn that kohanim aren't permitted to be metama -defile- themselevs through the dead and that a baal mum cannot officiate in the bais hamikdush. Let's try to understand why this is.
R. Yonnason Eibshitz explains the reason a kohen must be "whole" is that we know that the point of mitzvos is to get closer to Hashem. Being so, every mitzva we do we get closer to hashem. Every mitzva has its own 'channel' that connects you to that closeness. (i.e. when we keep shabbos we connect to that spiritual rest, the part of Hashem that radiates rest to the world). Further more we are taught that 613 mitzvos represent 613 body parts. So when one does a mitzva the representative body part connects to hashem. Our bodies are the vessel that recieves hashems blessings - each one with connection to its representative mitzvah.
A kohen, being that they are klal Yisroels link to the one above - they're the ones that bring our avodah- the Korbonos, to Hashem. They must be whole so that they can recieve the complete spiritual wealth from hashem and transfer it to us. When the Kohanim do the avodah in the bais hmikdosh they don't just have to be physically whole but their spiritual well being must be at the highest level and thats only possible if they're completly healthy so that they get the best possible connection to Hashem. So to, they cannot defile themselves becuse that will interrupt Hashem's radience to Klall Yisroel simply becuse Hashem cannot fully rest within them.
R. Yonnason Eibshitz explains the reason a kohen must be "whole" is that we know that the point of mitzvos is to get closer to Hashem. Being so, every mitzva we do we get closer to hashem. Every mitzva has its own 'channel' that connects you to that closeness. (i.e. when we keep shabbos we connect to that spiritual rest, the part of Hashem that radiates rest to the world). Further more we are taught that 613 mitzvos represent 613 body parts. So when one does a mitzva the representative body part connects to hashem. Our bodies are the vessel that recieves hashems blessings - each one with connection to its representative mitzvah.
A kohen, being that they are klal Yisroels link to the one above - they're the ones that bring our avodah- the Korbonos, to Hashem. They must be whole so that they can recieve the complete spiritual wealth from hashem and transfer it to us. When the Kohanim do the avodah in the bais hmikdosh they don't just have to be physically whole but their spiritual well being must be at the highest level and thats only possible if they're completly healthy so that they get the best possible connection to Hashem. So to, they cannot defile themselves becuse that will interrupt Hashem's radience to Klall Yisroel simply becuse Hashem cannot fully rest within them.
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