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The Ishbitzer Rebbe explains that the nations were unaware of the
Torah’s dispensation from sitting in the sukkah in extreme weather
conditions or when bothered by swarms of insects or foul smells.
Paradoxically, the mitzvah then becomes avoiding intense discomfort
by leaving the sukkah. Similarly, the Torah commands us to violate
the Shabbat in order to save life or limb. The Ishbitzer explains that
everything we do in this life provides us with an opportunity to serve
God, including those times when doing a mitzvah entails not doing
a mitzvah!
A classic Chassidic story exemplifying this principle involves two
brothers, Rebbe Elimelech and Rebbe Zusha, both of whom were later
famous Chassidic masters. Once they were arrested and throne into
a communal lockup with a motley crew of inmates. In the middle of
the room was an open bucket that served as the toilet. When Rebbe
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Elimelech began to cry his brother asked him what was wrong. He
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answered that not only were they being unfairly imprisoned but now
because of the chamber pot in the middle of the cell they could not
even pray or discuss Torah. Rebbe Zusha countered by reminding
him that in such a case it was a mitzvah not to pray or learn Torah;
thus, by abstaining from prayer and learning, they were actually
performing a mitzvah. When Rebbe Elimelech heard this he became
so excited that he began singing and dancing. His brother joined him
and their singing brought the guards who asked the baffled inmates
what was going on. They said they had no idea but it had something
to do with the bucket in the middle of the room. Upon hearing this,
the guards spitefully removed the bucket. Rebbe Elimelech and
Rebbe Zusha could now pray and learn Torah again!
This story as well as the allegorical story in the Talmud discussed
above shed much light on the predicament of the cohen who is
disqualified from some of the Temple service. Although on the surface
the situation may seem unfair, the underlying message is that in this
case for reasons only God knows each individual cohen who was
placed in this condition actually reaches his personal rectification
by not doing the service. Ultimately it is the physically challenged
cohen’s attitude towards his situation that determines the extent of
his rectification and spiritual growth.
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The Torah portion of Emor contains a list of physical blemishes
that disqualify a cohen from performing certain services in the
Tabernacle. This apparent discrimination against the physically
handicapped goes against the modern ethos of treating those mentally
or physically challenged as equals, providing them with both our
compassion, and more importantly, our support. Furthermore, since
the Temple service is spiritual in nature, it is unclear why physical
blemishes should disqualify an individual from performing them. On
a theological level this disqualification is also difficult to comprehend
for God has made these individuals the way they are. How can He
seemingly punish them for the way He made them? As these difficult
questions make clear, we must arrive at certain basic spiritual and
philosophical insights to resolve these questions successfully or else
we might, for example, consider physically challenged people and
the resulting discrimination they endure the result of a cruel and
unfair fate or a retribution for sins committed in prior incarnations.
Ultimately though, the Jewish response to the suffering of others is
not to judge them, but to reach out to help them. Only God knows the
reasons for all things and in an upside down world – a world the Sages
refer to as a “world of lies” – that which appears to be a punishment
or a curse could be a blessing in disguise. Indeed, the Jewish tradition
insists that everything has a reason and all of God’s creations have
an ultimate purpose. Furthermore, Judaism insists that all of God’s
actions are for the benefit of His creations. Clearly we are not always
able to fathom those reasons or the good that must derive from the
grim situations we sometimes find ourselves in, but we have faith in
God’s ultimate goodness. In our case, perhaps the cohen with the
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