“They shall be holy to their God and not profane the name of their G-d; for they offer G-d’s offerings by fire, the food of their God, and so must be holy.” (Vayikra 21:6)

There is a common assumption that the ends can justify the means, though we know that this is not necessarily so. As children, we may have been taught this concept through the tale of Robin Hood, but as we matured, we understood that one is not allowed to steal from the rich even to give it to the poor! However, I find many times that people, when trying to do mitzvos, feel that they are permitted to transgress all kinds of minor infractions. I have used the example in the past of a person who is on the way to do a chesed and therefore, self-righteously, cuts the line in the supermarket because he thinks he deserves that privilege. Though it is true that Chazal tell us that we must applaud those who do mitzvos and they sometimes even have a zechus kadima, that doesn’t apply to all people and in all situations.

Another aspect is knowing what is right and when is it the right time. I have heard it said in the name of Rabbi Yisrael Salanter, about the avodas hakodesh of Rav Shimshon Rafael Hirsch, that his actions were exemplary, and he was a true kiddush Hashem. He said this referring to his school that had within it secular studies also. He then paused and added, “If one were to try such a thing in Eastern Europe, he would be taken to task, for it would not be tolerated and also it would be incorrect to do it there.” Hence, we see that there is a time and place where certain things would be considered correct, while in a different environment the same would be incorrect.

Conceptually, this is easy to understand. But what about when a person is doing a mitzvah? Could there be a negative aspect to when and how it’s done? The answer is yes.

Hashem did not allow Dovid Hamelech to build the Beis Hamikdash, for his hands were soiled with blood from the wars that he waged. Though it is understood that all his actions in the wars were sanctioned and proper, still it made him unfit for this special job of building the Beis Hamikdash. In fact, anything that has to do with the possibility of killing does not find its place on the mizbeach. Similarly,the halacha tells us that one should cover the knife on the table during bentching, as the table is likened to a mizbeach (See Mishan Berurah 180:11).

The Kohen is the classic lover of peace and concern for his fellow man, so his holy status prohibits him from being involved with anything that has to do with tumas meis. The exceptions to the rule are his seven close relatives, and for them, not only is he permitted to contaminate himself through his involvement in their burial, but there is a tana who says that he is obligated to do so. If he would not do so, it is obvious that he did the wrong thing, as the Torah says that a funeral of a close relative is not the place to practice his priesthood – it is the place to practice his sensitivities for his loved-ones.

If after the funeral, this impure Kohen would serve in the Beis Hamikdash, the halacha tells us that this would be a desecration of the service. The Meshech Chochma points out that though this Kohen did what he was supposed to do, it is still considered a desecration to serve while contaminated by a dead body. In the typical case where the service is invalid, the reason is due to either an incorrect action by the Kohen, or with something intrinsically wrong with the Kohen. Yet here the Torah teaches us that even when one did the right thing, he does not necessarily maintain the rights that he normally had.

There is a story about a Rebbe who saved up money the whole year to buy an esrog. On the way to the merchant, he saw a man crying. He asked, “Why are you crying?” The man answered, “My horse died and now I have no way to make a living.” The Rebbe gave him his money so that he should be able to have sustenance. Upon his return to the city, he was asked, “Where is the esrog?” He answered, “This year I am not going to make a blessing on an esrog, rather I will make (figuratively) a blessing on a horse!”

During the days of counting the Omer, when we think about our obligations of bein adam l’chaveiro, we should keep in mind that Hashem’s Will is what should dictate our actions, and not what we imagine to be our avodah.