[Avodah] Ramp On!

[Michael Makovi]

>Why did HQBH choose to cater
> to those who would find a disability distracting, or symbolic of giving
> Hashem inferior service rather than invoking "tzadiqim yeilkhu vam,
> uposh'im yikashlu vam" (Hosheia' 14:10)?
>
> Tir'u baTov!
> -Micha

I'm going to guess that Rav Hirsch writes ten pages on this. But since
I don't have him in front of me, I'm going to wing what I think he
might say:

Something along the lines that our avodah must be whole and
unblemished, and so the executors too must be whole and unblemished,
as a symbolic representation. It's not that there's anything wrong per
se with a blemished person doing the avodah, but we need a visual
representation of the concept, and so the kohen and the animal both
need to be unblemished.

As far as the symbolism goes, it would then make sense for the
individual offering the korban to be unblemished himself. But
obviously, it is not feasible to forbid a korban to anyone who is
himself unblemished, appropriate though the law would be in theory.
But to require the kohen and the behema to be unblemished? Ika
d'efshara efshara, leika d'efshara lo efshara. Or is it heicha
d'efshara efshara, heicha d'lo efshara lo efshara?
Mikha'el Makovi