The first sections of Parshas Emor present special personal regulations for Kohanim pertaining to marriage and defilement. The Torah then sets forth bodily defects (mumim) which disqualify Kohanim from performing Avodah (sacrificial service), and the Torah likewise states that Kohanim who are tamei (impure) may not engage in Avodah. The Torah the discusses the qualifications for eating Terumah and addresses various factors which invalidate animals for use as korbonos (sacrifices) and presents a few additional halachos about korbonos.

Why are Kohanim subject to special strictures of marriage and defilement? The Torah itself answers this question: “They shall be holy to their God and not defile His Name, for they bring the sacrifices of Hashem their God and they must be holy.” (Vayikra 21:6)

The Torah’s answer evokes a major question: If the reason for Kohanim being bound in their personal lives by these special strictures is that they need to remain in a state of taharah and kedushah (purity and holiness) so that they will be fit for Avodah, or that they need to be in a state of taharah and kedushah as a reflection of their role in Avodah, why does the Torah first present these special personal strictures upon the Kohanim at the outset of the parshah and delay discussion of direct invalidations of Avodah (mumim, various forms of tumah, and invalid animals) until later in the parshah? If the whole reason for the Kohanim’s personal regulations regarding marriage and defilement is fitness for or association with Avodah, would it not seemingly make more sense for the Torah to first discuss immediate validations and invalidations for Avodah such as mumim and various forms of tumah and then later address personal regulations upon Kohanim, which are only related to Avodah in a causal sense? Should not direct rules about Avodah precede personal regulations upon Kohanim, which were mandated merely as a result of the Kohanim’s relationship to Avodah?

The answer to this question may require readjustment of our vision of Avodah. In performing Avodah, man is not a mere functionary; on the contrary, man is the primary force in Avodah and it is because of man that Avodah has any meaning.

What is Avodah? Is it the objective, detached act of animals being slaughtered and their meat and other materials ascending the Mizbe’ach (Altar) and being burned? If one would encounter an automated korbonos system, in which there was no human involvement or initiation, would it have any meaning? Obviously not. The essence of Avodah is man’s work as he prepares and offers korbonos, which are a manifestation of his dedication and drawing close to Hashem. Korbonos are a mere vehicle, an implement, a way for man to express himself in serving Hashem; man’s subjugation to Hashem and burning desire to serve Him are the core and starting point of Avodah.

Thus, since Avodah is a reflection of man’s role in serving Hashem, the Torah begins Parshas Emor with personal regulations upon Kohanim, for Avodah begins with man and his spiritual state and is merely expressed in actualization by korbonos.

Chazal (the Sages) state, “Rachmana liba ba’i” – “Hashem seeks the heart”. May we apply this principle to our Torah learning and performance of mitzvos, such that they embody and express the inner commitment of our hearts and are never detached, automated acts.