Let’s begin by reading a section from parasha Emor
together: (chapter. 21:16-24).
When I read this portion I found it to be at odds with our
present day sensitivities about individuals who have physical challenges. We no longer use the word, “imperfections”
when speaking about individuals with varying abilities. We might talk about varying abilities that
individuals have or varying challenges that individuals face but today even
using the word disability is not considered to be in good taste.
How is it that the Torah can speak about kohanim who have
“defects” as being disqualified to offer the sacrifices to G-d yet able to
partake of the benefits of those sacrifices?
It has been suggested that perhaps this disqualification is not about
ablism. Ablism means blocking
individuals who have physical challenges from doing activities which they are
capable of doing, of stifling their potential. The Torah does not say that a
Kohen who has a defect is no longer a Kohen nor does it say that a Kohen who
has a defect is unable to partake in the benefits due to all kohanim. Perhaps as Nick Dupree, a medicare disability
advocate wrote, “Maybe a disabled Kohen couldn’t drag a large bull up the ramp
to the sacrificial altar,” and that is why the regulation was written.
In general, if you look at the Torah’s treatment of
individuals who face physical challenges you will see that it is generally
affirming. Just last week, we read, in
parasha Kedoshim, “You shall not insult the deaf or place a stumbling block
before the blind.” … “You shall rise
before the aged and show deference to the old.”
Each of these statements in what is known as the holiness code points to
an attitude of showing that individuals with physical challenges are not to be
treated in ways that would be harmful to them.
In this day and age, the word “inclusion” would be the operative word of
the Torah.
If you look for key figures in the Torah, who faced physical
challenges, you can find many. Isaac was
blind at the end of his life, Leah had weak eyes, Moses was slow of
speech. Yet Isaac still gave the
blessing to his sons, Leah still was blessed with many children, and Moses
became the greatest prophet of Israel.
Inclusion and respect are indeed core values in Judaism. Let
me share two midrashim that speak about these values. The first tells about Moses who went to
receive the law on Mt. Sinai. G-d kept
him on the mountain for 40 days, explaining the entire Torah to him. Each night Moses forgot what he learned, so
G-d retaught him each day modifying the way in which the lessons were
taught. Finally on the 40th
day, G-d gave the Torah to Moses as a gift.
Why did G-d not give the Torah as a gift on the first day? “To encourage the teachers of slow learners!” (Rabbi Jack Reimer)
The second midrash tells about the Mashiach who is sitting
amongst the poor and diseased individuals in the gates of Rome. How can you tell which one is the
Messiah? All the individuals, except the
Messiah, are taking of all of their bandages at one time and then replacing
them all. The Messiah is the one who is
taking off his bandages one at a time and replacing each one after it has been
removed. He is doing this in case he is
called so there should be no delay in his arrival. What is important about this midrash, is that
the Messiah not only lives amongst those with physical impairments, he has a
physical impairment as well. Yet he will
be the one who will bring about the spiritual redemption of the world, not the
Kohen who is unable to fulfill all the responsibilities of his role if he has a
physical impairment. (Rabbi Jack Reimer)
It behooves us to recognize that human beings come into this
world with all kinds of abilities, both physical and intellectual. It should always be within our mindset that
G-d created all of humankind and each of us is to be valued. We should take pride that this congregation
over the years has worked very hard to ensure that this building is physically
accessible to all those who desire to join us.
Are we done with what needs to happen here? I would say not, but I do think we have shown
our desire to recognize the need to be an inclusive kehilla, sacred community.
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