This week's Portion of Emor includes a list of physical blemishes that disqualify a cohen, a priest, from certain parts of the service in the Holy Temple. The natural inclination, especially in our contemporary world, is to question why someone with a physical handicap should be less than equal and disqualified from certain tasks. Although it is not easy to understand we accept that on some level the Torah is teaching us that the person with the physical disability is receiving some sort of rectification or soul healing by being in the position he finds himself.
When we as individuals confront apparent imperfection, or those who are challenged with physical and mental handicaps and disabilities, our natural response is compassion and a desire to help. The reality of imperfection and our response actually entails a great paradox - for if God is perfect, how can there be imperfection at all and if there is Divine Providence in all that happens, then who are we to not accept things as they are. Who are we to challenge, question or change what may appear to be a Divine decree. These questions lead us naturally to the further paradox of free will and determinism. Although we may not be able to solve these apparent existential contradictions, we are forcefully bidden by our tradition to try to bring healing, rectification and redemption when ever and where ever possible. Though free will and God's Providence exist simultaneously, we act in the present through our free will and after the fact realize and accept that "all is in the hands of heaven."
Without these basic understandings a person could, for example, consider physical disabilities or sickness as either totally unfair, the result of cruel fate or as a vengeful payment for some sin in this or a previous life. A Jewish response should be not to judge but to reach out. Only God knows the reason for all things and in an upside down "world of lies," that which may appear to be a punishment or a curse could just be a blessing.
Rabbi Shlomo Carlebach, of blessed memory, would begin and end many a story with the words (and a soulful sigh) "what do we know, what do we know." It was his way of emphasizing how elusive truth is when viewing life superficially. We are taught that one of the results of Adam and Eve eating from the Tree of Knowledge of Good and Evil is that neither good or evil is absolute now; in all evil is hidden a kernel of good and in all good is the potential of evil. Therefore who other than God knows the real reason for any situation, trial or challenge?
In his classic story "The Seven Beggars," Rebbe Nachman of Breslov presents a series of beggars, each one suffering from a serious physical disability. As the story unfolds though, it turns out that each beggar's so called flaw is actually the source of his strength. This is a great lesson for us all, for who knows what rectification and purpose each of us has, why we have received our life's circumstances, and what are the ultimate rewards for our trials and suffering. We are taught in Chassidic thought that the way to identify our rectification and mission in this world is by those things that come the hardest. That is the sign of what we have to work on to complete our purpose.
I am always inspired and in awe of those who, despite severe handicaps, not only reach great levels of accomplishment, but do so with a positive attitude that reveals no sign of bitterness or self-pity for all those things they will never be able to do. For all we know, the way a disabled person deals with his disability and the mental attitudes he adopts may be rectifying his soul in a way we cannot fathom and his trying circumstances could be the greatest good God could possibly do for him. I always think to myself, that if I was in the same position would I be able to rise to the occasion.
In Kabbalah this world is called the world of rectification. That is the purpose of all creation. Why the righteous suffer and the evil seem to prosper can only be understood when realizing that there is a world beyond this one and there is a judge and there is judgment. Our Sages say this world is like a narrow corridor before the great expanse of the world to come. Only when seeing the bigger picture can we even begin to understand the great mysteries hidden below the surface of "reality." Our mission is to be a partner with God in the ultimate rectification of the world. It is for us to love and care for others, not to judge, for "the hidden things are to God…" And as Reb Shlomo used to say: "What do we know…. what do we know…"
