Deni Avdija Is Making Israeli History One Basket at a Time
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Typically, during difficult times, we’ll likely think: Why is this happening to me? Let’s upgrade our thought process. Rather than think, “Why is this happening to me?” ask yourself, “Why is this happening for me?” Viewing life’s challenges as happening for you can help to develop a positive paradigm shift. We can’t control all that occurs in our lives, but we can control our reactions to those occurrences.
This week’s Torah portion enumerates the various physical impairments that disqualify a Kohen from performing certain functions in the Mishkan or the Holy Temple.144 From today’s perspective, these verses might suggest discrimination. Before making inaccurate assumptions, however, let’s clarify the significance of these verses. Learning more will enhance and broaden our understanding. Toward the end of this parashah appears the statement “An eye for an eye.”145 Literally taken, this verse sounds extremely harsh; however, it is to be understood as the appropriate monetary compensation for an injury or loss. We’d be wrong to assume that someone wearing a mask and bloodied gloves is a murderer rather than a life-saving surgeon. It would be equally erroneous to make unsub- stantiated conclusions regarding any verse in the Torah without a full understanding of its context. The Written Torah is elucidated by the Oral Torah, which also was given and explained to Moshe on Har Sinai. A full understanding of the Written Torah is only possible in conjunction with the teachings of the Oral Torah. Both were received at Har Sinai and were meant to work in conjunction with each other.
To better understand those verses and the Torah’s view of physical impairment, let’s compare the Torah perspective with that of other societies throughout history. The Torah was the first written document to stress the inherent dignity of every human being. Regardless of one’s gender, race, or physical condition, the Torah embraces every person as being made in the image of God. This was, and is, in stark contrast to the practices and attitudes of other “civilized” societies.
The Greek philosopher Aristotle stated, “There must be a law that no imperfect or maimed child be brought up.” He advocated the pervasive killing of crippled children as “critical to the functioning of society.” Infanticide, to prevent resources from being “wasted” on weak or disabled offspring, was widely practiced throughout the world. Even in our modern society, it was not till 1990 that the Americans with Disabilities Act (ADA) was enacted. With this backdrop, we can begin to examine the circumstances involving the “disqualified Kohen.”
Let’s begin with the familiar idiom “A blessing in disguise.” This alludes to that which appears to be awful or a punishment of some kind, but that is actually the opposite. Judaism maintains that there is a reason for everything and that all of God’s actions have an ultimate greater purpose. Yet we are not always able to comprehend that God’s actions are for our benefit. Continued Torah study provides us with our spiritual corrective lenses. Without that continued study, we may not perceive or uncover the underlying good. Viewing life through spiritually attuned lenses heightens our perceptions and clarifies our vision.
Throughout our personal struggles, we become aware that our greatest strengths and inner fortitude come from striving to transform our shortcomings. Navigating life’s obstacles with faith and maintaining a positive attitude are the hallmarks of inner greatness. Our struggles don’t define us, but our responses to them surely can.
The Lubavitcher Rebbe clarified these concepts when he addressed disabled Israeli soldiers and athletes. The Rebbe stated, “The term ‘handicapped’ should not be used for anyone. To the contrary, he or she is someone special and exceptional, created by the Creator, with special powers above and beyond the capacity of an ordinary individual. They should, therefore, be called what they truly are: ‘exceptional.’”
In another address, the Rebbe stated that the term “disabled” should be replaced with “distinguished.” This emphasizes that when a person encounters difficulty, their hidden abilities are aroused to reveal themselves and become activated. His or her mission is to increase light, sanctity, and spirituality in the world. They are God’s envoys to bring His commandments to all the people.
This Chassidic insight can help to guide us. The way to identify the correction we need to make and our mission in this world is to determine which things come hardest to us. This is the sign God has given us for knowing where we must devote our energies. Thereby, the way that we deal with difficulties and the mental attitudes they develop can serve to refine our souls in ways that we cannot fathom. Our challenging circumstances can ultimately become the greatest blessings that God could have bestowed upon us.
Let’s contemplate the story about two renowned Chassidic teachers. The brothers Rebbe Elimelech of Lizhensk and Rebbe Zusha of Anipoli were arrested unjustly and placed in a lockup with unsavory inmates. In the middle of their shared cell was an open bucket that served as a toilet. Rebbe Elimelech began to cry; his brother asked what was troubling him. Elimelech replied that, worse than being unfairly jailed, they couldn’t pray or discuss Torah in the presence of the pail of excrement.
Reb Zusha responded, “Now that we are in this situation, God’s will and God’s command is that we do not pray. Since we are doing God’s will, we need to be happy about it.” The two brothers were so inspired by this idea that they began to dance around the pot with joy and happiness. The other prisoners began to jeer. The commotion alerted the guards, who asked the other stunned inmates to explain all the commotion. They couldn’t, but thought that somehow it was connected to the chamber pot in the middle of the room.
Immediately, the guards removed the bucket, and the brothers could then learn Torah and pray once more.
Only God knows the reasons why any individual is placed in a seemingly unfair situation. Ultimately, not performing a desired mitzvah when it should not be performed is a fulfillment of God’s will.
It’s interesting to note that the Kohanim that were disqualified from certain services in the sanctuary dwelled within the community, serving the daily religious needs of the people. They were embraced by society as a part of normative life. One of the important functions of the Kohen was to care for the metzora. Such an individual was sent out of the camp until the Kohen declared that the malady had passed. One was a spiritual malady that needed spiritual correction and the other was something he was born with that he just had to live with. If the Kohen himself had his own imperfection, just imagine the heightened empathy he could share with the isolated sufferer.
These Kohanim served society, modeling a powerful lesson. Physical imperfections do not impair an individual—emotionally, intellectually, or spiritually. While dealing with our own challenges, each of us can serve as sacred vessels to others in need of comfort and support.
Delving even deeper, the third Lubavitcher Rebbe, the Tzemach Tzedek, taught that God chooses certain sensitive souls to have physical impairments so that they will not develop a delusional veneer of perfection. Among these were the Kohanim who were physically blemished. Their souls were as perfect as could be. They were chosen as “shluchim”—God’s emissaries—to bring hope to souls who viewed themselves as outcasts or defective.
In a world where God’s will, not man’s, defines perfection, the impaired Kohen serves a role that, in many ways, was even more meaningful than performing the service in God’s sanctuary. It is the Kohen who transforms the imperfections of daily life into a dwelling place for God. These special Kohanim’s mission is to be out there in the “real world,” embracing the broken souls and hearts. They bring God’s light into places that are cracked and shattered. Thereby, the flaws, which make us human, draw us closer to God.
Toward the end of the Torah portion, God tells Moses to instruct all the people to bring pure, pressed olive oil. This was used for lighting the Ner Tamid, the perpetual light. Likewise, we each contain a pure soul that burns constantly within us. May we strive to see ourselves and one another not as blemished or unacceptable, but as stamped in the Divine image—capable, at any moment and in any place, of rising to holiness. It’s all happening for you.
And that is the unblemished truth.
