Emor: Does Hashem Hate Unibrows?

No! Then why does the Torah ban a Kohen with a unibrow from serving in Mikdash? Why does the Torah care about physical blemishes in Kohanim? What does this reflect about the Torah's value system?

Apr 30, 2023

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This article was originally published on Kol ha’Seridim on 5/8/20, and is being republished here with light cosmetic edits.

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Parashas Emor: Does Hashem Hate Unibrows?

Parashas Emor introduces the prohibition for a physically blemished Kohen to perform avodah (the Temple service) in the Beis ha’Mikdash (Holy Temple): “Any man from among the offspring of Aharon the Kohen who has a blemish shall not approach to offer the fire-offerings of Hashem” (Vayikra 21:21). This parallels the prohibition to offer blemished animals as sacrifices, which is also discussed in this parashah: “Any [animal offering] in which there is a blemish you shall not offer, for it will not be favorable for you” (ibid. 22:20).

The pesukim specify a number of examples of both categories of blemishes which are expanded upon in great detail by Torah she’baal Peh (the Oral Torah). There are a total of 140 physical blemishes that disqualify a Kohen from avodah, 90 of which are unique to human beings, and 50 of which are common to Kohanim and animals. The halacha classifies these 140 blemishes by their location on the body. In order to appreciate the nature and scope of these blemishes, here are a few examples from each category:

head (misshapen skull, various forms of baldness)
neck (too short, too long)
ears (too small, asymmetrical in size)
eyebrows (unibrow, asymmetrical in appearance)
eyelids (no eyelashes, too squinty)
eyes (blindness, abnormal positioning, abnormal shape, abnormal size)
nose (abnormal positioning, abnormal shape, abnormal size)
lips (over/under-bite, cracked lips, frequent spittle)
belly (swollen, "outie" navel)
back (crooked spine, hunchback)
hands (abnormal number of fingers, webbed fingers, left-handed person)
reproductive organs (abnormal size, injured scrotum, missing testicle)
legs (bowlegged, abnormal number of toes, clicking ankles)
stature (disproportionate trunk, abnormal height)
skin (albino, very red skin, any type of mole, scarring)
miscellaneous (deaf, epileptic, suffering from tremors on account of sickness or old age, suffering from severe depression, bad body odor)

The major question here is: Why should these blemishes disqualify a Kohen from avodah? Does Hashem have something against physically blemished individuals? Does He find clicking ankles to be annoying? Does He regard albinos as subhuman? Does bad B.O. spoil the “fragrant aroma” (Vayikra 1:9) of the burnt offerings? Indeed, some modern readers may find these laws to be not only questionable, but morally reprehensible, and accuse the Torah of stoking the flames of certain forms of discrimination, such as ableism, ageism, and other prejudices.

Before offering an answer, we will briefly respond to the types of charges against Torah mentioned in the aforementioned paragraph. Renowned pathologist Dr. J. Beckwith begins his historical essay, Congenital Malformations: from Superstition to Understanding, as follows:

Throughout most of human history, congenital anomalies were perceived as omens, portents, or punishments of supernatural origin. This concept is reflected in the term “monster,” probably derived from the Latin verb monstrare (to show or reveal). Other explanations for congenital abnormalities included witchcraft, astrological configurations, or emotional experiences of the pregnant mother.

Individuals suffering from physical deformities and bodily abnormalities were feared, shunned, and ostracized in many cultures, especially in ancient times. Dr. Beckwith elaborates on this phenomenon, citing an example from a neighboring ancient civilization to ours:

Birth defects were interpreted as omens or portents in many early cultures. For example, Babylonian–Assyrian cuneiform tablets include an extensive catalog of anomalies believed to represent omens, some of which are clearly based upon observation of actual cases.

Torah society stands in stark contrast to these prevailing views and attitudes in the ancient world. Judaism does not regard individuals with physical abnormalities to be inferior in any way to any other person. There is no discrimination when it comes to their religious observance nor are there any limitations to their roles in the community (Kohanim in Mikdash being the sole exception). These individuals were never regarded as “cursed” or “harbingers of evil” or anything even remotely negative. Indeed, the Sages decreed that a blessing should be recited upon seeing such an individual: “Blessed are You, Hashem, our God, King of the universe, Who makes creations different.” In other words, physical abnormalities are not viewed as negative, but are regarded positively as expressions of the wisdom and magnificence of the Creator. Moreover, the Torah clearly states that the essence of the human being is the tzelem Elokim (truth-seeking intellect) – not the physical body. Thus, there are no grounds for the assumption that a person should have lesser value in the eyes of God simply because his or her body looks different.

Of course, this only strengthens our question! These laws of Kohanim’s blemishes are an anomaly – the only Torah laws which, on the surface, seem to stigmatize physical imperfections.

The Sefer ha’Chinuch (Mitzvah #275) answers this question as follows:

At the root of this mitzvah lies the reason that the majority of people’s actions are favorable to the hearts of those who see them in accordance of the eminence of those who do them. For when a man is distinguished in his appearance and good in his actions, he “will find favor and good success” (Mishlei 3:4) in everything he does in the eyes of all who observe him. If, however, he is the opposite of this – inferior in his form or peculiar in his limbs – then even if he is straight in his ways, his activities will not be so attractive to the heart of those who see him.
It is therefore truly fitting that the messenger (i.e. the Kohen), on whom atonement depends, should be a man of grace, handsome in appearance and fair in features, and pleasing in all his ways – that the minds of men may be drawn to him. And in addition to this, it is possible that in the perfection of his form lies an intimation of matters through which, as a man’s thoughts dwell on them, his spirit will be cleansed and exalted.
It is therefore not right in any way that there should be in him [the Kohen] any deviation in any of his forms whatsoever, lest the spirit of the contemplator be distracted on account of the peculiarity and stray from the desired goal.

According to the Sefer ha’Chinuch, physically blemished Kohanim were not barred from performing the avodah on account of any inherent deficiency or inadequacy on their part. Rather, as we say nowadays, it was all about “the optics.” The Beis ha’Mikdash is meant to be an awe-inspiring place, as the Sefer ha’Chinuch describes (Mitzvah #95):

Hashem desired the good for human beings, as we have stated. Therefore He commanded us to establish a location that should be pure and clean to the ultimate degree of cleanliness, to purify there the thoughts of people and to rectify and perfect their hearts towards Him.

Indeed, it is a mitzvah to be in awe of Mikdash, as the Sefer ha’Chinuch writes (Mitzvah #254):

[He commanded us] to have a reverent awe of the Sanctuary: in other words, that we should regard and establish it in our souls as the place of awe and veneration, so that our hearts will be moved when we come there to pray or to bring offerings, as it is stated: “and you shall revere My Sanctuary” (Vayikra 19:30).

The Sefer ha’Chinuch’s explanation of the Kohanim’s blemishes is built upon this idea, namely, that in order to produce the proper degree of awe, reverence, and inspiration in those come to the Beis ha’Mikdash, the Kohanim had to be flawless in their appearance. Anything less would detract from the intended effect of the Sanctuary, which was to inspire the visiting Jews to emulate the priestly models of avodah who ministered therein.

A modern example of this phenomenon can be drawn from the world of fashion. Clothing companies know that in order to sell their products, they must use flawlessly attractive models, in ads and in clothing stores. These companies know that the vast majority of individuals will never live up to the beauty standards of these models, but will nevertheless purchase this clothing hoping that they will partake of some level of attractiveness, like these models.

Just as attractive models enhance the attractiveness of the clothing they wear and cause the onlookers to aspire to this level of physical beauty, the same is true of the Kohanim with regards to spiritual beauty. These are individuals who have devoted their lives to Hashem, to learning and teaching Torah, and to giving up their private civilian roles in order to live a life apart as models of avodas Hashem. They are intended to be the equivalent of Hollywood celebrities, epitomizing the life of chochmah (wisdom) and divine service rather than the life of fame and glamour. We are meant to look up to them and want to be like them, knowing full well that their lifestyle will likely be beyond our reach. When a Jew makes a pilgrimage to the Beis ha’Mikdash and sees Kohanim engaged in avodah, he should be filled with a sense of awe and admiration. If that Kohen were blemished in any way, this would shatter the illusion and dilute the effect, thereby impeding the fundamental mission of Mikdash.

This is why physical blemishes only disqualify Kohanim from their role in avodah, and do not categorically invalidate any other Jew from doing any other mitzvah. Only Kohanim in the awe-inspiring Mikdash occupy this celebrity status in Judaism. There are other classes of individuals who are to be admired and emulated – such as talmidei chachamim (Torah scholars), tzadikim (righteous people), chasidim (pious people) – but none of these individuals function in the same capacity as the Kohanim of Mikdash. “For the lips of the Kohen should safeguard knowledge, and people should seek teaching from his mouth, for he is an angel of Hashem, Master of Legions” (Malachi 2:7). Just as the true “angels of Hashem” are pristine in their metaphysical purity, so must their earthly counterparts be pristine in their physicality.

I believe that this gives us some insight into the Torah’s general approach in designing mitzvos. The Rambam (Moreh ha’Nevuchim 3:32), in his famous explanation of korbanos (sacrifices), writes:

Many commandments in our Torah are the result of a similar course adopted by the same Director, for it is impossible to go suddenly from one extreme to the other; therefore, it is impossible for man – according to human nature – to suddenly discontinue everything to which he has been accustomed.

The Rambam applies this to korbanos, explaining that it would have been too much for Hashem to completely abolish a mode of worship to which the people had become so attached. He cites an example of Hashem using this approach in a non-mitzvah area:

There occurs in the Torah a passage which contains exactly the same idea; it is the following: “God did not lead them by way of the land of the Philistines, even though it was near, for God said, ‘lest the people change their mind when they see war, and return to Egypt;’ but God led the people around, by way of the wilderness of the Sea of Reeds” (Shemos 13:17). Here Hashem led the people around, away from the direct road which He originally intended, because He was concerned that they might meet on that way with hardships too great for their ordinary strength; He took them by another road in order to obtain thereby His original goal. In the same manner Hashem refrained from commanding what the people by their natural disposition would be incapable of obeying, and gave the aforementioned commandments as a means of accomplishing His primary goal – namely, knowledge of Him, and the rejection of avodah zarah (idolatry).

The disqualifying blemishes of the Kohanim are another example of this phenomenon. On the one hand, the Torah does not assign any inherent value to physical attractiveness. At the same time, the Torah recognizes that it is human nature to care about physical appearances. The Torah can emphasize time and again that the essence of a human being is the tzelem Elokim and that true success lies in the pursuit of knowledge rather than beauty, but at the end of the day, the average Jew will still look askance at a Kohen with a unibrow, will be distracted by a Kohen who is an albino, and will be put off by a Kohen with bad body odor.

In other words, the Torah must walk a fine line between its idealistic goal of perfecting human beings and the pragmatic realities of catering to human nature. That line can only be drawn by the Creator of man, “the God of the spirits of all flesh” (Bamidbar 16:22). Shlomo ha’Melech said: “Train the youth in accordance with his way (i.e. his nature), and even when he is old, he will not deviate from it” (Mishlei 22:6), and the same pedagogical tactic is employed by the Giver of Torah.

I’d love to hear your thoughts on this approach, or if you know of any other which satisfactorily answers the questions I’ve raised here.

The Rabbi Schneeweiss Substack

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