An Aging Problem?
‘I Have Chosen Him to Stand, But Not to Sit’
(Zevachim 23b)
As mentioned in the first perek (supra 8b), the operative principle regarding the laws of korbanos is that only those sacrificial procedures and requirements that are repeated by the Torah (cited again in a second pasuk) are essential to the validity of the korban. If, however, a requirement (relating to korbanos) is mentioned only once in the Torah, while it is a mitzvah to perform that procedure, ipso facto if one did not do so, the korban is nevertheless valid.
The Gemara cites two scriptural sources which teach that a Kohen must perform the avodah while standing. The first (Devarim 18:5) – “la’amod l’sha’res…” (to stand to serve) – teaches that it is a mitzvah for the Kohen to stand. The second (Devarim 18:7) – “ha’omdim…” (those who stand) – teaches that if a Kohen failed to observe this procedure, then his avodah (service) is invalid.
Except For Kings
Tosafos (supra 16a s.v. “meyushav talmid chacham”) question the necessity of both pesukim. The Gemara (Yoma 25a) states that there is a general prohibition for one to sit in the azarah, the Temple courtyard (with the exception of the kings of the Davidic dynasty). Now, if it is already prohibited to sit in the azarah, why is there any necessity for any additional teaching requiring a Kohen to stand during his avodah? In this case, even if there was only one pasuk, it would nevertheless be essential for him to stand, and for lack of his fulfilling that requirement, his service would be invalid.
Tosafos answer that although it is prohibited to sit in the azarah, hishtachovaya (prostration) is permitted, as it is a mitzvah for one to prostrate upon entering the Temple. Therefore, the first pasuk (Devarim 18:5) teaches that although prostration in the Mikdash is generally permitted, a kohen is required to stand while performing the avodah. Therefore, the second pasuk (infra 18:7) repeating this requirement teaches that failure to comply invalidates the avodah.
The Gemara (Sotah 38a) equates Birkas Kohanim with avodah in the in the Mikdash because the pasuk juxtaposes the two (op cit. 18:5) – “la’amod le’shares” (to stand and serve). Just as a Kohen is required to stand during avodah, he is also required to stand during Birkas Kohanim. The Gemara (Arachin 11a) derives from the same pasuk of “la’amod le’sha’res” (in a play on words “sha’res” and “shira”) that shira – the hymnal chants that accompany the korbanos – also require one to stand, and Birkas Kohanim is compared through a hekesh (lit. an analogical comparison) to shira.
An Elderly Kohen Sitting and Blessing
Not surprisingly, like rest of the population, Kohanim age over time. With aging, many of the frailties of life begin to occur. The following dispute among the poskim is indeed of great relevance: How absolute is this requirement that a Kohen stand during Birkas Kohanim? It would seem from the above two Gemaros that it is an absolute, with no wiggle room.
The following was asked of Rabbi Yechezkel Landau (Responsa Noda Bi’Yehuda, first edition: 5). A Kohen was elderly and it was increasingly difficult for him to lift his hands to spread forth during Birkas Kohanim according to procedure. Would he nevertheless be allowed to go up before the congregation and bless during Birkas Kohanim? The Noda Bi’Yehuda compares this to our case and considers it equivalent to a mum (blemish). Noting that obviously for such an individual, standing might also be a problem, that if a kohen can’t stand, his avodah is invalidated.
An Accommodation
Shevus Yaakov (vol. 2:1 and cited by the Noda Bi’Yehuda) was asked similarly and ruled to the contrary that an elderly Kohen is to be accommodated in fulfilling his personal requirement to bless – because if he does not bless, he violates three positive commands. Thus, according to this view, if he can’t stand, we allow him to sit.
Siding With Majority
Ba’er Heitev (Orach Chayyim 128:sk25) cites Shevus Yaakov, but he also cites Yad Aharon and Knesses Ha’gedolah who are of the view that standing is an absolute requirement, and better that he violate the three positive commands than commit the one negative command.
Mishna Berurah (ad loc. sk51), citing many authorities, rules that even where the Kohen can stand, if he does so only while leaning (e.g., supporting himself by holding onto an object, such as a cane or a table), he should not bless because leaning is considered to be sitting.