Parshas Emor- Is Beauty Skin-Deep?

The ultimate reason we perform mitzvos and avoid aveiros is that they are Hashem’s commandments. The perennial lishma performance is “ka’asher tzivani Hashem Elokye,” “as Hashem commanded me” (Rashi, Taanis 7a). Based on this, we keep the mitzvos, regardless if we understand them. There are times that our great commentaries provide reasons for mitzvos. These can be helpful to appreciate and understand the commandments on more sophisticated levels. This is particularly beneficial when Hashem’s Word seems to contradict our general understanding of Judaism, or modern thinking. Often, these explanation’s can guide us as to what is the appropriate perspective, despite living in a confused world.   

Parshas Emor discusses the unique halachos that govern the holy Kohanim. Due to their special status, they are more restricted than regular Yisraeilim. Kohanim are not permitted to marry certain women, are warned about spiritual contamination, etc. They have the privilege and duty to serve in the Beis Hamikdash. However, the pesukim teach that if Kohanim are physically deficient, they are disqualified from this avoda (11:16-24). These blemishes are listed, and include those that are permanent, and those that are temporary. If the Kohen heals from his injury, he can resume his service. The list includes a Kohen that is blind, lame, has a disfigured nose, amongst others.

Rashi (21:18) states that the verses indicate that it would not be appropriate for such Kohanim to serve in the Temple. He quotes the pasuk in Malachi: “hakriveihu na lipechasecha” (1:8). The Prophet Malachi was rebuking the Jewish people for offering less than stellar quality korbanos to Hashem. He states that if you would not offer damaged animals to a human governor, how can you possibly offer them to Hashem. This verse is the reference point for the inadequacy of korbanos that are blemished, as discussed later in the Parsha. It also requires the klei shareis, the vessels used in the Beis Hamikdash, to be of the highest caliber materials. The Gemara debates if certain materials (like wood) are acceptable, or if only precious metals are suitable vessels to be used in the Temple. Finally, as Rashi relates, this idea is expressed in disqualifying Kohanim who are physically disfigured, from performing the service.

Animals and vessels used in the service of Hashem should be of the highest quality, without damage or sparing expense. The value of these items are determined predominantly by their appearance, and thus it is significant. However, a Kohen is a human being. A person possesses many qualities that can determine his fittingness, beyond physical appearance. How can we understand the Torah’s emphasis, on the importance of something seemingly superficial?    

To further compound the difficulty, this would appear to contradict a fundamental perspective of Judaism, and point of distinction from other cultures. In the Chanuka story, the Yevanim heavily focused on the physical appearance and prowess of man. Statues and the Olympics are modern-day reminders of this superficial mentality. However, Jews do not follow this line of thinking. We recognize that there is more to man than the physical. There are deeper, spiritual dimensions that are far more important. Against this backdrop, how can we explain the focus on the Kohanim’s aesthetic? 

Traditionally, we sing “Eishes Chayil” on Friday night, prior to Kiddush. Its words are taken from the end of Sefer Mishlei (31:10-31), written by Shlomo haMelech. At its conclusion the verse states: “sheker hachein, v’hevel hayofi; isha yiras Hashem, hi sis’halal,” “grace is false, and beauty vain; a woman who fears Hashem, she should be praised” (31:30). This indicates a perspective that is starkly different than the one implied above. How can we resolve this seeming distinction? Furthermore, the Torah expresses that our Imahos were beautiful. How can we understand this emphasis, based on the verse in Mishlei?

Beauty, independent of deeper qualities, is valueless. However, Chazal explain that the correct reading of the verse in Mishlei, is with a focus on the word “hi.” The pasuk expresses that beauty and charm alone are meaningless. But when based on yiras Hashem, the physical beauty takes on great value. Thus, a woman who fears Hashem, she-the aforementioned woman of beauty-is then exceedingly praiseworthy. The Imahos were physically beautiful. This beauty is important to mention, because it was based on real, deeper, spiritual levels. The Yivanim believed that beauty, independent of real qualities, possessed value. However, we only value such charm, when substantiated by genuine depth. Then the beauty is in fact important. A Kohen is meant to be the ideal servant of Hashem. The Torah places emphasis on their physical appearance, because when based on deeper spiritual levels, it is significant. We want to present Hashem with the ideal service, and the Kohen’s visual needs to reflect this as well.

In a society that places such an emphasis on the physical appearance, this idea is particularly important. The mentality of many people, whether consciously aware of it or not, emphasizes value in beauty, independent of depth and realness. “Celebrity” worship is but one outcome of this corrupt perspective. We, too, value beauty. However, it only possesses credit when based on, and directed towards, the service of Hashem. Then, it is indeed of great value.  

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