Disabled Kohen's disqualification - Why?

(2) It is from the roots of the commandment [that it is] since most activities of people are pleasing to the hearts of their observers based on the importance of the ones doing them. As when a person appears important and of good deeds, 'he will find favor and appreciation' in all that he does in the eyes of those who see him. And if he is the opposite of this - of lowly form and having unusual limbs and if his actions are not straight - his actions will not be so pleasing to the heart of those who see him. It is therefore truly fitting that the messenger upon whom atonement depends be a man of favor, of nice form and nice appearance [and] pleasing in all his ways, so that the thoughts of people will attach themselves to him. Aside from this, it is possible that there is in the perfection of his form, a hint to concepts through which the thoughts of a person about them will purify his soul and he be elevated. And therefore it is not fitting in any way for there to be [anything unusual] in any of his forms, lest the soul of the thinker be scattered due to the anomaly and he be moved from the purpose.

(7) The Sanctuary was constantly guarded and surrounded [by Levites] as a mark of respect and honour: and at the same time the layman, the unclean, and mourners, were prevented from entering the Sanctuary, as will be explained. Among other things that tend to display the greatness and the glory of the Temple and to inspire us with awe, is the rule that none shall approach it in a state of drunkenness or uncleanness, or in a disorderly state, i.e., the hair undressed and the garments rent; and that every one who officiated as priest should first wash his hands and his feet.

(8) In order to raise the estimation of the Temple, those who ministered therein received great honour: and the priests and Levites were therefore distinguished from the rest. It was commanded that the priests should be clothed properly with beautiful and good garments, "holy garments for glory and for beauty" (Exod. 28:2). A priest that had a blemish was not allowed to officiate; and not only those that had a blemish were excluded from the service, but also--according to the Talmudic interpretation of this precept--those that had an abnormal appearance; for the multitude does not estimate man by his true form but by the perfection of his bodily limbs and the beauty of his garments, and the temple was to be held in great reverence by all.

(9) The Levites did not sacrifice; they were not considered as being agents in the atonement of sins, for it was only the priest who was commanded "to make atonement for him" (Lev. 4:26) and "to make atonement for her" (Lev. 12:8). The duty of the Levites was the performance of vocal music; and a Levite became therefore disabled for service when he lost his voice. The object of the singing is to produce certain emotions; this object can only be attained by pleasing sounds and melodies accompanied by music, as was always the case in the Temple.

(10) Again, the priests, even when fit for service, and actually officiating in the Temple, were not allowed to sit down, or enter it whenever they liked; the Most Holy was only entered by the high-priest four times on the Day of Atonement, and on no other occasion. The object of all these rules was to raise the estimation of the Sanctuary in the eyes of the people.

(11) Since many beasts were daily slaughtered in the holy place, the flesh cut in pieces and the entrails and the legs burnt and washed, the smell of the place would undoubtedly have been like the smell of slaughter-houses, if nothing had been done to counteract it. They were therefore commanded to burn incense there twice every day, in the morning and in the evening (Exod. 30:7, 8), in order to give the place and the garments of those who officiated there a pleasant odour. There is a well-known saying of our Sages, "In Jericho they could smell the incense" [burnt in the Temple]. This provision likewise tended to support the dignity of the Temple. If there had not been a good smell, let alone if there had been a stench, it would have produced in the minds of the people the reverse of respect; for our heart generally feels elevated in the presence of good odour, and is attracted by it, but it abhors and avoids bad smell.

(12) The anointing oil (Exod. 30:22-33) served a double purpose: to give the anointed object a good odour, and to produce the impression that it was something great, holy, and distinguished, and better than other objects of the same species; it made no difference whether that object was a human being, a garment, or a vessel. All this aimed at producing due respect towards the Sanctuary, and indirectly fear of God. When a person enters the Temple, certain emotions are produced in him; and obstinate hearts are softened and humbled. These plans and indirect means were devised by the Law, to soften and humble man's heart at entering the holy place, in order that he might entrust himself to the sure guidance of God's commandments. This is distinctly said in the Law: "And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings, of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always" (Deut. 14:23). The object of all these ceremonies is now clear. The reason why we are not allowed to prepare [for common use] the anointing oil and the incense (ibid. ver. 32, 38) is obvious; for when the odour [of the oil and incense] is perceived only in the Sanctuary, the desired effect is great: besides [if it were allowed for every one to prepare the anointing oil], people might anoint themselves therewith and imagine themselves distinguished; much disorder and dissension would then follow.

(13) It is clear that when the ark was carried on the shoulder, and was not put on a waggon, it was done out of respect towards it, and also to prevent its being damaged in its form and shape; even the staves were not moved out of the rings, for this reason. In order that the form of the ephod and the breastplate should not be spoiled, they were never separated. The garments were also entirely woven and not cut, in order not to spoil the work of the weaving.

(14) Those that ministered in the Temple were strictly prohibited to interfere with each other's work; for if in public duties and offices, each one would not have assigned to him his particular task, general carelessness and neglect would soon be noticed. It is evident that the object of giving different degrees of sanctity to the different places, to the Temple mount, the place between the two walls, to the Hall of women, to the Hall, and so on up to the Most Holy, was to raise the respect and reverence of the Temple in the heart of every one that approached it.

(15) We have thus described the reason of all precepts of this class.

(30) One who has an deformity on his face or his hands, for example albinism, deformed [fingers], or paralyzed [fingers] should not perform the priestly blessing ("bohakniot" means a type of white lesion, and Rashi explains it means spotted (like lentils) in Old French; "akumot" means crooked; "akushot" means bent to the sides. The Ran defines: "akumot" means that his hand is bent backwards, and "akushot" means he is unable to separate his fingers) because the congregation will stare at him. And this is also the rule for one who has an deformity on his feet, in a place where they ascend to the platform without socks. And so it is if he has spittle drooling down his beard, or if his eyes tear up. And similarly, one who is blind in one of his eye should not perform the priestly blessing. However, if he is "broken in" in his city, meaning that they are familiar with him and everyone recognizes that he has this deformity, he may perform the blessing, even if he is blind in both eyes. Anyone who has stayed in the city thirty days is called "broken in in his city," but only in his city — whereas if he goes temporarily to a different city and stays there thirty days, no. Even if he did not come to live in the city to become one of the city residents, but rather to become a schoolteacher or scribe or attendant, for a year or half a year, this is considered "broken in in his city thirty days."

(31) If the custom of the place is for the kohanim to wrap the tallit around their faces, even if there are many deformities on his face and hands, he may perform the priestly blessing. Ram"a: This is only if his hands are inside the tallit, but if they are outside, the tallit does not help for his [deformed] hands.

(32) If his hands are the color of [istis] or [puah] (which are types of colors), he should not perform the blessing because the congregation will stare at them. But if this is the occupation of most of the city, he may perform the blessing. (And similarly, if he is "broken in in his city" he may perform the blessing.

(17) Speak to Aaron and say: No man of your offspring throughout the ages who has a defect shall be qualified to offer the food of his God.