שבוע יובל - היחס לבעלי מוגבלויות

(16) The LORD spoke further to Moses: (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. (18) No one at all who has a defect shall be qualified: no man who is blind, or lame, or has a limb too short or too long; (19) no man who has a broken leg or a broken arm; (20) or who is a hunchback, or a dwarf, or who has a growth in his eye, or who has a boil-scar, or scurvy, or crushed testes. (21) No man among the offspring of Aaron the priest who has a defect shall be qualified to offer the LORD’s offering by fire; having a defect, he shall not be qualified to offer the food of his God.

(8) Every man in Israel is obliged to study the Torah, whether he be poor or rich, whether he be physically healthy or ailing, whether he be in full vigor of youth or of great age and weakened vitality; even if he be dependent upon alms for his livelihood, or going around from door to door begging his daily bread, yea, even he who has a wife and children to support is obliged to have an appointed time for the study of the Torah, both during the day and at night, for it is said: "But thou shalt meditate therein day and night" (Joshua, 1.8.).⁹Yoma, 35a; Menahot, 99b. G. G.

(9) Some of the great scholars in Israel were hewers of wood, some of them drawers of water, and some of them blind: nevertheless they engaged themselves in the study of the Torah by day and by night. Moreover, they are included among those who translated the tradition as it was transmitted from mouth of man to mouth of man, even from the mouth of Moses our Master.

MISHNA: A priest who has blemishes on his hands may not lift his hands to recite the Priestly Benediction. Because of his blemish, people will look at his hands, and it is prohibited to look at the hands of the priests during the Priestly Benediction. Rabbi Yehuda says: Even one whose hands were colored with satis, a blue dye, may not lift his hands to recite the Priestly Benediction because the congregation will look at him. GEMARA: It is taught in a baraita: The blemishes that the Sages said disqualify a priest from reciting the Priestly Benediction include any blemishes found on his face, hands, and feet, but not blemishes that are not visible to others. Rabbi Yehoshua ben Levi said: If his hands are spotted with white blotches, he may not lift his hands to recite the Priestly Benediction. The Gemara notes that this is also taught in a baraita: If a priest’s hands are spotted, he may not lift his hands to recite the Priestly Benediction. Similarly, if his hands are curved inward or bent sideways, he may not lift his hands to recite the Priestly Benediction. Apropos the previous discussion, Rav Asi said: A priest from Haifa or Beit She’an may not lift his hands to recite the Priestly Benediction, as he does not know how to properly pronounce the guttural letters. This is also taught in a baraita: One may not allow the people of Beit She’an, nor the people of Beit Haifa, nor the people of Tivonin to pass before the ark in order to lead the service because they pronounce alef as ayin and ayin as alef, and they thereby distort the meaning of the prayers.

Rav Huna said: A priest whose eyes constantly run with tears may not lift his hands to recite the Priestly Benediction. The Gemara asks: Wasn’t there a certain priest with this condition in the neighborhood of Rav Huna, and he would spread his hands and recite the Priestly Benediction? The Gemara answers: That priest was a familiar figure in his town. Since the other residents were accustomed to seeing him, he would not draw their attention during the Priestly Benediction. This is also taught in a baraita: One whose eyes run should not lift his hands to recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so. Rabbi Yoḥanan said: One who is blind in one eye may not lift his hands to recite the Priestly Benediction because people will gaze at him. The Gemara asks: Wasn’t there a certain priest who was blind in one eye in the neighborhood of Rabbi Yoḥanan, and he would lift his hands and recite the Priestly Benediction? The Gemara answers: That priest was a familiar figure in his town, and therefore he would not attract attention during the Priestly Benediction. This is also taught in a baraita: One who is blind in one eye may not lift his hands and recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so. We learned in the mishna that Rabbi Yehuda said: One whose hands are colored should not lift his hands to recite the Priestly Benediction. It was taught in a baraita: If most of the townspeople are engaged in this occupation, dyeing, he is permitted to recite the Priestly Benediction, as the congregation will not pay attention to his stained hands.

(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.