Impure Kohanim must not do service in the temple

Holiness – קְדֻשָּׁה

• Rambam (Hilchot Bi’at HaMikdash 1:8) teaches that holiness demands absolute separation from impurity in Divine service. A kohen serving while impure profanes the sanctity of the Mikdash and the offerings of Israel.

Priests – כֹּהֲנִים

• Sefer HaChinuch notes that kohanim, as Hashem’s representatives, must embody purity. Their awareness of their spiritual state ensures they uplift Israel through service that is dignified and pure.

Temple – בֵּית הַמִּקְדָּשׁ

• Rashi (Lev. 22:2) explains that impure service defiles the Temple itself. By prohibiting such service, the Temple remains a place of sanctity, distinct from impurity and worldly defilement.

Purity – טָהֳרָה

• The mitzvah highlights that purity is a prerequisite for approaching Hashem. Without purification, service cannot be accepted, for impurity and holiness cannot coexist.

Impurity from the dead – טֻמְאַת מֵת

• Contact with the dead is the most severe form of impurity. The Talmud (Zevachim 17b) emphasizes that a kohen who serves while tamei met desecrates the avodah, showing the need for complete purification.

Zav / Zavah / Yoledet – זוֹב / זוֹבָה / יוֹלֶדֶת

• These states of bodily impurity also disqualify service. Their exclusion demonstrates that holiness demands renewal and cleansing before engaging in Divine worship.

Leprosy laws – מְּצוֹרָע

• A kohen with tzara’at is disqualified from serving until purification, underscoring that visible impurity cannot be present in the Mikdash service.

Reverence – יִרְאַת שָׁמַיִם

• Ramban explains that reverence is compromised when kohanim serve while impure. Awe is cultivated by waiting until purity is restored, reflecting proper respect for Hashem’s Presence.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

• This mitzvah concerns Israel’s relationship with Hashem. Purity in service reflects loyalty and devotion, while impurity desecrates the bond with the Divine.