For any man in whom there is a blemish shall not approach: a man who is blind or lame or whose nose has no bridge, or who has one limb longer than the other; or in whom there will be a broken leg or a broken arm… (Artscroll translation of Vayikra 21:18-19)
Strangely, the Torah prohibits kohanim exhibiting certain physical defects from serving in the Beit haMikdash. Excluding a physically marred priest was not unusual for the ancient Near East (This Abled Body, pg. 26), but it seems inconsistent with the Torah’s broad messages regarding the relative unimportance of physical perfection.
Our greatest prophet, Moshe, the source of our Torah and the closest “confidante” of G-d, identified himself as having a speech defect, and G-d did not choose to heal him. (Shemot 4; although note that Sanhedrin 36b indicates that Moshe was not a baal mum, strictly speaking) When the prophet Shemuel was sent to select a king, and he was impressed by a candidate’s physical form, G-d rebuked him, “Human beings see with their eyes, but G-d sees the heart.” (Shemuel I 16:7) The Talmud records a story of a man who was insulted as ugly, and it approves of his response, “Go tell the Craftsman who made me.” (Taanit 20b) Torah and tradition render absurd the idea that there is any inferiority in, or any Divine rejection of, a human being whose form is damaged or incomplete.
Further: the demand for physical perfection hardly guaranteed a proper priesthood. The ranks of “unblemished” priests included Chofni and Pinchas, who abused their power in control of the Mishkan; the high priest Evyatar supported Adoniyahu’s coup; the descendants of the priestly Chashmonaim abused their power and fell in with the Greeks; and the heretical Sadducees claimed lineage from the high priest Tzaddok.
We must also realize that exclusion of people with physical challenges runs counter to the respectful and protective approach to the vulnerable trumpeted throughout the Torah. How could the Torah, which inveighs incessantly against abuse of the weak, perpetuate a stigma regarding people who are blind, lame, or suffer broken limbs?
One explanation is that the Torah is concerned about popular perception of the Beit haMikdash and its service. As Sefer haChinuch (275) suggests, “if [the priest] is of deficient form and unusual limbs, then even if he is righteous in his ways, his deeds will still not be found as positive in the eyes of his beholders.” This rationale is difficult, though; in other areas of religious practice the Torah harshly condemns weaknesses of the human psyche, including hedonism and miserliness. Imagine the lesson had the Torah explicitly required the inclusion of priests who exhibited physical defects!
We might understand the exclusion of the challenged kohen by recognizing that physical defects are acceptable for kings, sages, prophets and judges. [A judge on the Sanhedrin must have no physical defect, per Hilchot Sanhedrin 2:6, but Lechem Mishneh says this is only for the highest court. Regarding a king, I should note Shevet haLevi 8:251:3.] In every arena of Jewish life, public and private, we promote respect for every individual, regardless of physical challenges; only regarding the kohen is the law different. Perhaps this is because the kohen who serves in the Beit haMikdash is not viewed as a human being at all; rather, the kohen is a representative of G-d. [See Yoma 19a and Kiddushin 23b.] Indeed, the prophet Malachi identifies the kohen as an angel of G-d. (Malachi 2:7) In G-d, there is no defect.
Life offers two categories of success: the easy victory, and the triumph over adversity. For human beings, the latter may be the greater achievement; as Pirkei Avot 5:23 says, “The reward is commensurate with the pain endured.” Therefore, our role models – king, sage, prophet and judge – include human beings who struggle with, and overcome, physical obstacles. The kohen, though, represents G-d, for whom there is neither obstacle nor struggle, and in whom no defect can be perceived. The Divine agent, like his Master, must represent success without challenge.
The unblemished kohen, inhabiting the Beit haMikdash of G-d, is not a role model for us. We are all incomplete and challenged in some way, and therefore our ideal role models are other challenged human beings. We would be criminally foolish if we failed to value the role model in every human being, recognizing the unique personalities, talents and contributions of people who triumph over all manner of adversity.
When we gaze upon the representatives of G-d, let us see a world in which success comes easily. But when we ask ourselves whom we wish to become, let us look upon the “blind or lame”, the one with the broken leg or broken arm, the Moshe. These are our heroes, and from them we will learn success.
[For other ideas regarding the exclusion of priests with physical blemishes, see Toronto Torah 4:29 and 6:31.]
Showing posts with label Judaism: Kohanim. Show all posts
Showing posts with label Judaism: Kohanim. Show all posts
Thursday, May 19, 2016
Wednesday, May 30, 2012
The Kohen and the Teacher
The Dubna Magid (Ohel Yaakov to Parshat Naso) says that the Kohen, when he raises his hands and recites the words of birchas kohanim, is actually communicating a message to the community: Make yourselves worthy of HaShem's blessings.
To me, this presents the Kohen as an educator, and that triggered a thought for me this week: There are many parallels between the Kohen and the Teacher. [This aside from the actual role of kohanim as teachers, per Devarim 33:10 and more.]
The Kohen's arena is the Beit haMikdash, a building and campus permeated with the presence of the Shechinah, into which no impurity may be brought. The Kohen travels between clearly defined areas of greater and lesser sanctity, all devoted to the central purpose of facilitating the national and individual connection with the Divine. The nation is responsible for the upkeep of the site; fortunately, citizens understand its importance and dedicate property for its maintenance. The Beit haMikdash is always available to the public, but at certain times during the year it is specifically, majestically revealed to the eyes and hearts of visitors.
The Kohen represents the refined Jew, displaying no blemish. He is armed with the passion of Levi, and the warmth of Aharon. The Kohen maintains himself in purity, via strict discipline. The community supports him, so that he will engage in his duties fully and wholeheartedly.
The Kohen rises early in the morning and races to his task with vigor, even battling other kohanim for the honor of serving. The Kohen must remain focussed upon his task; thoughts of impropriety render his work invalid, and at a great potential price. Kohanim are instructed to perform their tasks, and not those of the other work force in the Beit Midrash; each has a unique role to play.
Of course, there are areas in which the parallels fall short; the role of teacher should not be an automatic inheritance, for example. Nonetheless, I think we could do quite a bit with this analogy.
To me, this presents the Kohen as an educator, and that triggered a thought for me this week: There are many parallels between the Kohen and the Teacher. [This aside from the actual role of kohanim as teachers, per Devarim 33:10 and more.]
The Kohen's arena is the Beit haMikdash, a building and campus permeated with the presence of the Shechinah, into which no impurity may be brought. The Kohen travels between clearly defined areas of greater and lesser sanctity, all devoted to the central purpose of facilitating the national and individual connection with the Divine. The nation is responsible for the upkeep of the site; fortunately, citizens understand its importance and dedicate property for its maintenance. The Beit haMikdash is always available to the public, but at certain times during the year it is specifically, majestically revealed to the eyes and hearts of visitors.
The Kohen represents the refined Jew, displaying no blemish. He is armed with the passion of Levi, and the warmth of Aharon. The Kohen maintains himself in purity, via strict discipline. The community supports him, so that he will engage in his duties fully and wholeheartedly.
The Kohen rises early in the morning and races to his task with vigor, even battling other kohanim for the honor of serving. The Kohen must remain focussed upon his task; thoughts of impropriety render his work invalid, and at a great potential price. Kohanim are instructed to perform their tasks, and not those of the other work force in the Beit Midrash; each has a unique role to play.
Of course, there are areas in which the parallels fall short; the role of teacher should not be an automatic inheritance, for example. Nonetheless, I think we could do quite a bit with this analogy.
Saturday, January 14, 2012
Class: The Kohen as Physician
On Sunday morning I'll be teaching a Medical Halachah class on "The Kohen as Physician". Here are the vignettes and sources I expect to use. [Update: The audio is now on-line here.]
Aharon is a kohen, and he has a lifelong dream of attending medical school. Based on his grades and personal desires, he would seem to be a good candidate for medicine. May he attend medical school? Alternatively, could he become an EMT?
Sam, 86, is hospitalized with sepsis and resultant multiple organ failure. He codes with cardiac arrest, and his physician, a kohen, is notified. May the physician come to attempt resuscitation?
Ronald, a kohen, is chief neurologist at a hospital when he begins to learn about his Jewish heritage. He is not ready to stop working at the hospital; is there anything he can do to mitigate his halachic situation?
Mitch is a kohen and heart surgeon, and during surgery a patient passes away. Is Mitch eligible to duchen [bless the nation]?
1. Talmud, Kiddushin 35b
Central Issue 1 – May a kohen become tamei today?
2. Semachot 4:10
If he becomes impure on the same day, R' Tarfon says he is liable, but R' Akiva says he is exempt. If he becomes impure on another day, all agree that he is liable; he has ruined a day [of his purification count].
3. Talmud, Nazir 42b
Rav Yosef declared: By Gd! Rav Huna prohibited adding to existing impurity, as he said, "If a nazir is standing in a cemetery and they give him his deceased relative and another body and he touches it, he is liable" – even though he is already impure! We see that Rav Huna even prohibits adding to existing impurity.
Abbaye challenged Rav Yosef: We learned, "If a kohen has a body on his shoulder and they give him his relative and another body and he teaches it, he is exempt, for the Torah says, 'He shall not desecrate', excluding one who is already desecrated"!
Rav Yosef replied: Then you will have trouble with our mishnah, which says, "One who becomes impure to the dead all day is only liable once, but if they warn him repeatedly then he is liable each time" – Here, too, he is already impure! Are these sources then contradictory? No: One is where he remains in contact, one is where he is no longer in contact.
4. Rambam, Mishneh Torah, Hilchot Nezirut 5:16-17
5. Raavad to Mishneh Torah, Hilchot Nezirut 5:15
6. R' Yosef Caro, Kesef Mishneh, Hilchot Nezirut 5:17
7. Rambam, Mishneh Torah, Hilchot Avel 3:7
8. Rambam, Mishneh Torah, Hilchot Avel 3:7
9. R' Jaffe & R' Shabbtai, It is upon him to bring proof, www.scribd.com/doc/48498760/Untitled
10. Mishnah, Makkot 3:8
11. R' Moshe Feinstein, Igrot Moshe 1:230:2
Central Issue 2 – What sort of טומאה is communicated by an עכו"מ?
12. Talmud, Yevamot 60b-61a
13. Mishnah Oholot 18:9
14. Shulchan Aruch Yoreh Deah 372:2
15. Rambam, Mishneh Torah, Hilchot Tumat Meit 1:12
Central Issue 3 – Are today's Kohanim certified?
16. Aruch haShulchan Yoreh Deah 305:55
17. Midrash, Sifri Devarim 188:15
Application 1 – Medical school studies / EMT
18. R' Adin Steinsaltz - http://www.youtube.com/watch?v=39A2EKtSv4c
19. R' Moshe Feinstein, Igrot Moshe Yoreh Deah 3:155
20. R' Yitzchak haLevi Herzog, Psakim uKtavim 5:145
21. R' Dr. Avraham Sofer Avraham, Nishmat Avraham Yoreh Deah 369:1
Application 2 – Treating a patient who is a גוסס
22. Tosafot Niddah 44b איהו
23. R' Shmuel Wosner, Shevet haLevi Yoreh Deah 3:164
Application 3 – Mitigating the situation
24. Shach to Yoreh Deah 372:2
25. Magen Avraham 343:2
Application 4 – Duchening
26. Shulchan Aruch Orach Chaim 128:35-36
For anyone interested, here is a series of links on the issue of kohanim and tumah today; there is much more to see, but it's definitely a great set of articles:
http://www.medethics.org.il/articles/ASSIA/Assia69-70/Assia69-70.03.asp
http://www.medethics.org.il/articles/ASSIA/Assia69-70/Assia69-70.04.asp
http://www.medethics.org.il/articles/ASSIA/Assia69-70/Assia69-70.05.asp
http://www.medethics.org.il/articles/ASSIA/Assia69-70/Assia69-70.06.asp
Also very worthwhile:
Halachah uRefuah 3 - Articles by R' Levi Yitzchak Halperin and R' J David Bleich
Nishmas Avraham to Yoreh Deah 335, 369, 370 and 372
Rav Yitzchak haLevi Herzog, Psakim uKsavim 5 145
Aharon is a kohen, and he has a lifelong dream of attending medical school. Based on his grades and personal desires, he would seem to be a good candidate for medicine. May he attend medical school? Alternatively, could he become an EMT?
Sam, 86, is hospitalized with sepsis and resultant multiple organ failure. He codes with cardiac arrest, and his physician, a kohen, is notified. May the physician come to attempt resuscitation?
Ronald, a kohen, is chief neurologist at a hospital when he begins to learn about his Jewish heritage. He is not ready to stop working at the hospital; is there anything he can do to mitigate his halachic situation?
Mitch is a kohen and heart surgeon, and during surgery a patient passes away. Is Mitch eligible to duchen [bless the nation]?
1. Talmud, Kiddushin 35b
בל תטמא למתים דכתיב +ויקרא כא+ אמור אל הכהנים בני אהרן בני אהרן ולא בנות אהרן
The prohibition against becoming impure for the dead [doesn't apply to women] because the Torah says, 'Speak to the kohanim, sons of Aaron' – sons of Aaron, not daughters of Aaron.Central Issue 1 – May a kohen become tamei today?
2. Semachot 4:10
היה עומד וקובר את מתו, עד שהוא עומד בתוך הקבר מקבל מאחרים וקובר, פירש הרי זה לא יטמא. נטמא בו ביום, רבי טרפון אומר חייב ורבי עקיבא אומר פטור. נטמא לאחר אותו יום, הכל מודים שהוא חייב, מפני שהוא סותר יום אחד.
If he was burying his deceased relative, and while he was standing in the grave he received another body and buried it, then once he had left [his relative] he may not become impure.If he becomes impure on the same day, R' Tarfon says he is liable, but R' Akiva says he is exempt. If he becomes impure on another day, all agree that he is liable; he has ruined a day [of his purification count].
3. Talmud, Nazir 42b
איתמר אמר רבה אמר רב הונא מקרא מלא דבר הכתוב +במדבר ו+ לא יטמא כשהוא אומר +במדבר ו+ לא יבא להזהירו על הטומאה להזהירו על הביאה אבל טומאה וטומאה לא
ורב יוסף אמר האלקים אמר רב הונא אפילו טומאה וטומאה, דאמר רב הונא נזיר שהיה עומד בבית הקברות והושיטו לו מתו ומת אחר ונגע בו חייב אמאי הא מיטמא וקאים! אלא לאו ש"מ אמר רב הונא אפילו טומאה וטומאה.
איתיביה אביי [לרב יוסף] כהן שהיה לו מת מונח על כתיפו והושיטו לו מתו ומת אחר ונגע בו יכול יהא חייב ת"ל ולא יחלל במי שאינו מחולל יצא זה שהוא מחולל ועומד!
א"ל [רב יוסף] ותיקשי לך מתני' דתנן היה מיטמא למתים כל היום אינו חייב אלא אחת אמרו לו אל תטמא אל תטמא חייב על כל אחת ואחת - ואמאי הא מיטמא וקאים! אלא קשיא אהדדי? לא קשיא - כאן בחיבורין [שהיה נוגע בא' כשהוא נגע בב'] כאן שלא בחיבורין.
Rabbah cited Rav Huna: The Torah states explicitly, "He shall not become impure," so "He shall not enter" adds that he should neither become impure nor enter [the room], but adding to existing impurity is not prohibited.ורב יוסף אמר האלקים אמר רב הונא אפילו טומאה וטומאה, דאמר רב הונא נזיר שהיה עומד בבית הקברות והושיטו לו מתו ומת אחר ונגע בו חייב אמאי הא מיטמא וקאים! אלא לאו ש"מ אמר רב הונא אפילו טומאה וטומאה.
איתיביה אביי [לרב יוסף] כהן שהיה לו מת מונח על כתיפו והושיטו לו מתו ומת אחר ונגע בו יכול יהא חייב ת"ל ולא יחלל במי שאינו מחולל יצא זה שהוא מחולל ועומד!
א"ל [רב יוסף] ותיקשי לך מתני' דתנן היה מיטמא למתים כל היום אינו חייב אלא אחת אמרו לו אל תטמא אל תטמא חייב על כל אחת ואחת - ואמאי הא מיטמא וקאים! אלא קשיא אהדדי? לא קשיא - כאן בחיבורין [שהיה נוגע בא' כשהוא נגע בב'] כאן שלא בחיבורין.
Rav Yosef declared: By Gd! Rav Huna prohibited adding to existing impurity, as he said, "If a nazir is standing in a cemetery and they give him his deceased relative and another body and he touches it, he is liable" – even though he is already impure! We see that Rav Huna even prohibits adding to existing impurity.
Abbaye challenged Rav Yosef: We learned, "If a kohen has a body on his shoulder and they give him his relative and another body and he teaches it, he is exempt, for the Torah says, 'He shall not desecrate', excluding one who is already desecrated"!
Rav Yosef replied: Then you will have trouble with our mishnah, which says, "One who becomes impure to the dead all day is only liable once, but if they warn him repeatedly then he is liable each time" – Here, too, he is already impure! Are these sources then contradictory? No: One is where he remains in contact, one is where he is no longer in contact.
4. Rambam, Mishneh Torah, Hilchot Nezirut 5:16-17
נטמא למת פעמים הרבה... אם התרו בו על כל פעם ופעם והוא מטמא לוקה [על] כל אחת ואחת. במה דברים אמורים בשנטמא ופירש וחזר ונגע או נשא או האהיל, אבל אם היה נוגע במת ועדיין המת בידו ונגע במת אחר אינו חייב אלא אחת אע"פ שהתרו בו על כל נגיעה ונגיעה שהרי מחולל ועומד.
One who becomes tamei for the dead many times… is liable for lashes each time, with multiple warnings. This is if he became impure and then separated and re-contacted impurity, but if he touched a body and then touched another body while still in contact with the first, he is only liable once, even with warnings for each contact. He is already desecrated.5. Raavad to Mishneh Torah, Hilchot Nezirut 5:15
עיינתי בשמועה במס' נזיר וראיתי דלדעת רב יוסף טומאה וטומאה בחיבורין של אדם במת אפילו התרו בו על כל אחת ואחת אינו חייב אלא אחת... ורבה פליג עליה בכל טומאה וטומאה אפילו שלא בחיבורין אינו חייב אלא אחת הואיל וטמא הוא... וכיון דקיי"ל רבה ורב יוסף הלכתא כרבה מעתה טומאה וטומאה אפילו פירש וחזר ונגע פטור והכהנים בזמן הזה טמאי מת הן ועוד אין עליהן חיוב טומאה והמחייב אותם עליו להביא ראיה.
I examined the discussion in Nazir and I saw that according to Rav Yosef one is liable only once for repeated impurity, even with multiple warnings, so long as he remains in contact with impurity… and Rabbah disagrees and says one is liable once even if he is no longer in contact… And since we follow Rabbah over Rav Yosef, one is exempt even if he already separated from impurity. Today, kohanim are impure from contact with the dead, and they no longer have liability for impurity, and once who would hold them liable must bring proof.6. R' Yosef Caro, Kesef Mishneh, Hilchot Nezirut 5:17
וי"ל שדעת רבינו דכי אמרי' רבה ורב יוסף הלכה כרבה ה"מ כי איפליגו אליבא אליבא דנפשייהו אבל היכא דאיפליגו במילתא דאחריני לא והכא איפליגו במאי דאמר רב הונא וכיון דרב יוסף אמר האלהים משמע דדקדק בשמועתו יפה ונקיטינן כוותיה
7. Rambam, Mishneh Torah, Hilchot Avel 3:7
נטמא מקודם ואחר כך נכנס לאהל אם התרו בו לוקה אף על הביאה.
8. Rambam, Mishneh Torah, Hilchot Avel 3:7
והא לא מיחוור דסוגיא דשמעתא כרבה דטומאה וטומאה שלא בחבורין נמי לא מחייב וכ"ש בחבורין
9. R' Jaffe & R' Shabbtai, It is upon him to bring proof, www.scribd.com/doc/48498760/Untitled
10. Mishnah, Makkot 3:8
היה מטמא למתים כל היום אינו חייב אלא אחת אמרו לו אל תטמא אל תטמא והיה מטמא חייב על כל אחת ואחת
11. R' Moshe Feinstein, Igrot Moshe 1:230:2
והחת"ס סימן של"ח הביא מראב"ד עצמו בספר תמים דעים שיש איסור דאורייתא. ותמה אני טובא וכי שייך מלקות בכהנים בזה"ז, ובע"כ כוונתו אף שכתב בסוף השגתו בפ"ה מנזירות הי"ז והמחייב אותם עליו להביא ראיה, כוונתו להאוסר אותם דחיוב מלקות הא ליכא בזה"ז
Central Issue 2 – What sort of טומאה is communicated by an עכו"מ?
12. Talmud, Yevamot 60b-61a
תניא וכן היה ר"ש בן יוחאי אומר קברי עובדי כוכבים אינן מטמאין באהל... רבינא אמר נהי דמעטינהו קרא מאטמויי באהל דכתיב +במדבר י"ט+ אדם כי ימות באהל ממגע ומשא מי מעטינהו קרא?
13. Mishnah Oholot 18:9
רבן שמעון בן גמליאל אומר עיר עובדי כוכבים שחרבה אין בה משום מדור עובדי כוכבים [כיון שחיות הוציאו המתים]
14. Shulchan Aruch Yoreh Deah 372:2
קברי עובדי כוכבים, נכון ליזהר הכהן מלילך עליהם
רמ"א: אע"פ שיש מקילין (רמב"ם והגמי"י בשם ס' יראים). ונכון להחמיר.
רמ"א: אע"פ שיש מקילין (רמב"ם והגמי"י בשם ס' יראים). ונכון להחמיר.
15. Rambam, Mishneh Torah, Hilchot Tumat Meit 1:12
אחד המת מישראל או מן העכו"ם מטמא במגע ובמשא.
Central Issue 3 – Are today's Kohanim certified?
16. Aruch haShulchan Yoreh Deah 305:55
ראיתי מי שכתב דבזמה"ז כיון שאין לנו יחוסי כהונה ראוי לכל כהן לחוש שמא אינו כהן ויחזיר המעות וכן הוא חייב בפדיון ויפריש לעצמו ולדעתי אסור לשמוע דברים כאלו להקטין עתה מעלת הכהונה ואתי לזלזולי וח"ו לומר כן והרי אפילו כשעלה עזרא מבבל שלכל הכהנים היה כתב יחוס ולמקצתם לא נמצא דריע חזקת כהונה שלהם ועכ"ז אמר להם נחמיה הרי אתם בחזקתכם כמו שאכלתם בגולה בתרומה כן תאכלו גם עתה... כ"ש עתה שאין לכהנים כלל כתב יחוס וכיון שלכולם אין כתב יחוס אין כאן ריעותא כלל כמבואר שם מדברי התוס' לא כ"ש שהם בחזקת קדושתם וחלילה חלילה לעשות בזה איזה ספק או ספק ספיקא או לצרף זה אפילו לצירוף כל שהוא
17. Midrash, Sifri Devarim 188:15
לא יקום עד אחד באיש, אין לי אלא לדיני נפשות לדיני ממונות מנין תלמוד לומר לכל עון, לקרבנות מנין תלמוד לומר ולכל חטאת למכות מנין תלמוד לומר בכל חטא אשר יחטא, להעלות לכהונה ולהוריד מן הכהונה מנין תלמוד לומר לכל עון ולכל חטאת
Application 1 – Medical school studies / EMT
18. R' Adin Steinsaltz - http://www.youtube.com/watch?v=39A2EKtSv4c
19. R' Moshe Feinstein, Igrot Moshe Yoreh Deah 3:155
עיינתי בהקונטרס שהוא עצמו ג"כ מסיק שאין להתיר לכהן אף בזמן הזה ליטמא למתים, אבל מתיר מצד אחר דפקוח נפש וזהו שטות והבל שלא ניתן לבר דעת לומר כלל, שאף אם לא היה שום רופא בעולם ליכא חיוב מצד פקוח נפשות ללמוד חכמת הרפואה דהחיוב דפקוח נפש איכא לכל אדם שיציל חברו במה שיכול שאם הוא רופא מחויב להציל חולה מחליו אבל ליכא חיוב שילמוד חכמת הרפואה כדי להציל חולה מחליו, וכמו בצדקה שאם יש לו לאדם ממון מחויב ליתן צדקה אבל ליכא חיוב על האדם לעשות מסחרים ולהתעשר כדי ליתן צדקה, אבל לבד זה וכי חסרים רופאים בעולם
20. R' Yitzchak haLevi Herzog, Psakim uKtavim 5:145
והנה אין אני מורה היתר לכהנים, אכן כוונתי להגיד מה שיש לצדד בזכותו של הבחור ההוא שלפי דברי כבוד תורתו הוא מאמין בתורה וחז"ל ושומר תורה ומצוה שלא להחתימו בחותמת של עבריין
21. R' Dr. Avraham Sofer Avraham, Nishmat Avraham Yoreh Deah 369:1
מותר לכהן לעבוד בצוות מגן דוד אדום (מד״א) או הצלה אך רק בתנאי שלא יצטרך להיטמא למת אלא אם כן באותה זמן גם מטפל בחולה שיש בו סכנה או ספק סכנה הנמצא באותו אהל.
Application 2 – Treating a patient who is a גוסס
22. Tosafot Niddah 44b איהו
מכל מקום משום פקוח נפש מחללין עליו את השבת אף ע"ג דמותר להרגו [לעובר הרודף לאמו] דהא גוסס בידי אדם ההורגו פטור כדאמר פרק הנשרפין (סנהדרין עח.) דרוב גוססים למיתה ומחללין את השבת עליו כדאמר פרק בתרא דיומא (ד' פד:) דאין מהלכין בפקוח נפש אחר הרוב
23. R' Shmuel Wosner, Shevet haLevi Yoreh Deah 3:164
א', לענין שיתחבר לאותה חבורת הצלה מחשש שמא יבא במשך הזמן לאיסור טומאת כהנים אין שום איסור כמש"כ מרן הח"ס שם דמותר לכהן ללמוד מלאכת הרפואה אף שבזמן מן הזמנים יבא עי"כ לידי דחיית קדושת כהונתו. ב', באם יש מצילים אחרים עלינו להחמיר כח"ס הנ"ל ובפרט לענין נתינת אוקסיגען שקרוב לשמוע דלא שייך כלל גדר לא מכל אדם זוכה שהוא מלאכת הצלה ואינו חכמה. ג', וכ"ז אם בקיאים כמו הכהן, אבל אם יש אפילו ספק שהכהן בקי קצת יותר והוא אומן יד במלאכת הצלה יותר משאר חביריו פשיטא ופשיטא דיכול ליכנס להחולה מסוכן ומצוה נמי איכא
Application 3 – Mitigating the situation
24. Shach to Yoreh Deah 372:2
נראה דוקא נקט באוהל המת אבל אם בבתים הסמוכים לבית שהמת בתוכו אע"פ שהן ג"כ טמאים כדלעיל סימן שע"א ס"ד מ"מ י"ל דאינו אלא טומאה דרבנן כדאיתא בטור סי' זה
25. Magen Avraham 343:2
וכמדומה שלא עיין יפה דהטור מיירי בהולך ע"ג ארון ע"פ השדה דכשיש שם פותח טפח לא הוי כקבר סתום אבל אוהל טפח הוי דאורייתא
Application 4 – Duchening
26. Shulchan Aruch Orach Chaim 128:35-36
לה: כהן שהרג את הנפש, אפילו בשוגג, לא ישא את כפיו אפילו עשה תשובה.
רמ"א: וי"א דאם עשה תשובה, נושא כפיו ויש להקל על בעלי תשובה, שלא לנעול דלת בפניהם, והכי נהוג
לו: מל תינוק ומת, נושא את כפיו; ואם העם מרננים אחריו שהוא שופך דמים, כיון שלא נתברר הדבר, ישא את כפיו.
רמ"א: וי"א דאם עשה תשובה, נושא כפיו ויש להקל על בעלי תשובה, שלא לנעול דלת בפניהם, והכי נהוג
לו: מל תינוק ומת, נושא את כפיו; ואם העם מרננים אחריו שהוא שופך דמים, כיון שלא נתברר הדבר, ישא את כפיו.
For anyone interested, here is a series of links on the issue of kohanim and tumah today; there is much more to see, but it's definitely a great set of articles:
http://www.medethics.org.il/articles/ASSIA/Assia69-70/Assia69-70.03.asp
http://www.medethics.org.il/articles/ASSIA/Assia69-70/Assia69-70.04.asp
http://www.medethics.org.il/articles/ASSIA/Assia69-70/Assia69-70.05.asp
http://www.medethics.org.il/articles/ASSIA/Assia69-70/Assia69-70.06.asp
Also very worthwhile:
Halachah uRefuah 3 - Articles by R' Levi Yitzchak Halperin and R' J David Bleich
Nishmas Avraham to Yoreh Deah 335, 369, 370 and 372
Rav Yitzchak haLevi Herzog, Psakim uKsavim 5 145
Friday, July 9, 2010
In memory of Aharon
[The following post was my contribution to this week's Toronto Torah, which is downloadable here; enjoy!]
Am I doomed to play out my family’s traits in my own life? Aharon haKohen, whose yahrtzeit is observed this coming Sunday night and Monday, Rosh Chodesh Av, is proof that I am not.
We are familiar with the stories of peace and goodwill associated with Aharon. Avot d’Rabbi Natan 12 describes how Aharon involved himself in mediating people’s personal quarrels. Midrashic sources demonstrate Aharon’s conciliatory nature in dealing with the creators of the Golden Calf. Rashi (Bamidbar 20:29) states that every Jew mourned Aharon’s death because of his peace-pursuing traits. The purveyor of Peace and Torah described in Malachi 2:5-6 is said to be Aharon haKohen, who brought peace between individuals and between G-d and the Jewish people. And so on.
What we often miss, though, is that Aharon’s pursuit of peace broke from his family’s dominant trend toward קנאות , zealotry. Aharon’s great-grandfather, Levi, responded with violent outrage to Dinah’s kidnapping and to Yosef’s presumption. Aharon’s elder sister Miriam expressed indignation toward her parents and toward Moshe, and Aharon’s younger brother Moshe displayed outrage numerous times in his career. Aharon’s nephew Chur stood against the Golden Calf to the point of sacrificing his life; Aharon’s family rallied to Moshe’s call, executing the ringleaders of the Calf’s idolatry. Aharon’s grandson Pinchas crowned himself judge and executioner for Zimri; Aharon’s descendants, the Chashmonaim, did likewise against the Hellenists in the era of Chanukah. Eliyahu haNavi, who proclaimed, “I have been zealous for G-d,” was a descendant of Aharon.
Talmudic sources (such as Bava Batra 160b) identify a demanding nature – קפדנות - as an eternal hallmark of kohen conduct, such that the sages needed to create obstacles to prevent them from hasty divorce. The gemara (Sanhedrin 82b) depicts Aharon’s grandson Pinchas challenging Divine justice, and then HaShem justifying this hubris because it was the result of family influence.
Aharon’s family was known for their fiery commitment to proper religious and social conduct, and for putting their lives on the line to defend those principles. Aharon held those same values, but he acted peacefully rather than with anger. Indeed, Ramban (Bamidbar 20:8) asserts, “אהרן לא כעס מימיו, Aharon was never angered.”
Certainly, defying so thoroughly an engrained family trait requires great strength and independence, but how did Aharon even know he was right in shattering this family mold? Where did Aharon find the courage to support his iconoclasm?
Perhaps the answer lies in a brief comment by Ibn Ezra (Shemot 6:13). The Torah describes HaShem’s initial charge to Moshe and Aharon, “ויצום אל בני ישראל,He instructed them regarding the Jewish people.” Ibn Ezra explained, “יש אומרים שצוה שלא יכעסו על ישראל כי רוחם קצרה, Some say that He instructed them not to be angry at the Jewish people, for the people’s spirits were limited.” In other words, HaShem warned Moshe and Aharon to recognize the shortcomings of their generation, and to govern with patience and understanding.
Aharon accepted that the people for whom he was responsible were limited, tortured into smallness by their Egyptian masters and the suffering of exile. He resolved that despite the gene-fueled cauldron burning inside him, he would direct his energy away from the flames of outrage and toward finding creative ways to lead the nation positively, peacefully, and prosperously.
This is the Aharon haKohen who was Miriam and Moshe’s complement in government for forty years, and whose passing we commemorate in the coming week. This is the Aharon haKohen for whom the Torah records (Bamidbar 20:29), “They cried for Aharon for thirty days – the entire house of Israel.” This is the Aharon haKohen who offered korbanot to atone for a nation, and who kindled the lights of the menorah. תהיה נשמתו צרורה בצרור החיים, may his soul be bound in the bond of life.
Certainly, we need leaders of fire and strength, but in our own days of limited spirits may we also merit to be led by the students of Aharon.
Am I doomed to play out my family’s traits in my own life? Aharon haKohen, whose yahrtzeit is observed this coming Sunday night and Monday, Rosh Chodesh Av, is proof that I am not.
We are familiar with the stories of peace and goodwill associated with Aharon. Avot d’Rabbi Natan 12 describes how Aharon involved himself in mediating people’s personal quarrels. Midrashic sources demonstrate Aharon’s conciliatory nature in dealing with the creators of the Golden Calf. Rashi (Bamidbar 20:29) states that every Jew mourned Aharon’s death because of his peace-pursuing traits. The purveyor of Peace and Torah described in Malachi 2:5-6 is said to be Aharon haKohen, who brought peace between individuals and between G-d and the Jewish people. And so on.
What we often miss, though, is that Aharon’s pursuit of peace broke from his family’s dominant trend toward קנאות , zealotry. Aharon’s great-grandfather, Levi, responded with violent outrage to Dinah’s kidnapping and to Yosef’s presumption. Aharon’s elder sister Miriam expressed indignation toward her parents and toward Moshe, and Aharon’s younger brother Moshe displayed outrage numerous times in his career. Aharon’s nephew Chur stood against the Golden Calf to the point of sacrificing his life; Aharon’s family rallied to Moshe’s call, executing the ringleaders of the Calf’s idolatry. Aharon’s grandson Pinchas crowned himself judge and executioner for Zimri; Aharon’s descendants, the Chashmonaim, did likewise against the Hellenists in the era of Chanukah. Eliyahu haNavi, who proclaimed, “I have been zealous for G-d,” was a descendant of Aharon.
Talmudic sources (such as Bava Batra 160b) identify a demanding nature – קפדנות - as an eternal hallmark of kohen conduct, such that the sages needed to create obstacles to prevent them from hasty divorce. The gemara (Sanhedrin 82b) depicts Aharon’s grandson Pinchas challenging Divine justice, and then HaShem justifying this hubris because it was the result of family influence.
Aharon’s family was known for their fiery commitment to proper religious and social conduct, and for putting their lives on the line to defend those principles. Aharon held those same values, but he acted peacefully rather than with anger. Indeed, Ramban (Bamidbar 20:8) asserts, “אהרן לא כעס מימיו, Aharon was never angered.”
Certainly, defying so thoroughly an engrained family trait requires great strength and independence, but how did Aharon even know he was right in shattering this family mold? Where did Aharon find the courage to support his iconoclasm?
Perhaps the answer lies in a brief comment by Ibn Ezra (Shemot 6:13). The Torah describes HaShem’s initial charge to Moshe and Aharon, “ויצום אל בני ישראל,He instructed them regarding the Jewish people.” Ibn Ezra explained, “יש אומרים שצוה שלא יכעסו על ישראל כי רוחם קצרה, Some say that He instructed them not to be angry at the Jewish people, for the people’s spirits were limited.” In other words, HaShem warned Moshe and Aharon to recognize the shortcomings of their generation, and to govern with patience and understanding.
Aharon accepted that the people for whom he was responsible were limited, tortured into smallness by their Egyptian masters and the suffering of exile. He resolved that despite the gene-fueled cauldron burning inside him, he would direct his energy away from the flames of outrage and toward finding creative ways to lead the nation positively, peacefully, and prosperously.
This is the Aharon haKohen who was Miriam and Moshe’s complement in government for forty years, and whose passing we commemorate in the coming week. This is the Aharon haKohen for whom the Torah records (Bamidbar 20:29), “They cried for Aharon for thirty days – the entire house of Israel.” This is the Aharon haKohen who offered korbanot to atone for a nation, and who kindled the lights of the menorah. תהיה נשמתו צרורה בצרור החיים, may his soul be bound in the bond of life.
Certainly, we need leaders of fire and strength, but in our own days of limited spirits may we also merit to be led by the students of Aharon.
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