The Torah in Parashat Emor (Vayikra 21:8), amidst its presentation of laws relevant to the Kohanim, commands, “Ve’kidashto Ki Et Lehem Elokecha Hu Makrib” – “You shall glorify him, for he offers the food of your G-d.” This command requires that we show honor to the Kohanim by granting a Kohen precedence. For example, a Kohen is called to the Torah for the first Aliya in the synagogue; a Kohen is allowed to enter a room first; and when food portions are distributed, the Kohen is invited to choose first. This command requires respecting all Kohanim, even Ba’aleh Mum – Kohanim with a physical blemish that disqualifies them from performing the Aboda (service in the Bet Ha’mikdash). The Sefer Ha’hinuch writes that G-d commanded us to give honor to the Kohanim because a master receives honor when people honor those who serve him. When we give honor to the Kohanim, this reinforces our sense of awe and our respect for the Almighty Himself, as the Kohanim are honored due to their lofty position as G-d’s ministers. If no Kohen is present in the synagogue, then a Yisrael is called to the Torah; there is no need to call a Levi for the first Aliya. If a Kohen is present but there is no Levi, then the Kohen who received the first Aliya receives also the second. A different Kohen is not called up, as people might mistakenly conclude that the first Kohen was discovered to not be a Kohen. A Kohen who is known to commit sins does not receive this special honor. As the Mishna teaches, a Torah scholar who is a Mamzer (the product of an incestuous or adulterous relationship) takes precedence over a Kohen who is ignorant in Torah. The Rambam writes that a Kohen does not have the right to decline the honor owed to him by force of this Misva. Since, as mentioned, the Kohanim are given honor as an expression of honor to G-d, the Kohen does not have the right to forego this honor. The command “Ve’kidashto” is understood as implying that a Kohen must be given respect even against his will. Later writers raised the question of how to reconcile the Rambam’s ruling with the Gemara’s comment in Masechet Gittin (59) that a Kohen may waive the right to lead the Zimun (the introduction to Birkat Ha’mazon). How is this allowed, if a Kohen may not decline the privileges owed to him? One answer given to this question revolves around the story told by the Mordechi (Rav Mordechai Ben Hillel, Germany, d. 1298) about Rabbenu Tam (France, 1100-1171), who allowed a student, who was a Kohen, to wash his hands for him. When he was asked why this was allowed, Rabbenu Tam replied that the command of “Ve’kidashto” applies only when the Kohanim wear their special garments, as they did in the times of the Bet Ha’mikdash. Nowadays, this obligation does not apply. The obvious problem with this theory is that we continue giving Kohanim the first Aliya in the synagogue, even today. When Rabbenu Tam was confronted with this question, he remained silent. Another student of Rabbenu Tam, named Rabbenu Peter, defended his mentor’s position by explaining that nowadays, Kohanim have the right to decline honor. Accordingly, the Rama (Rav Moshe Isserles, Cracow, 1530-1572) rules (Orah Haim 128) that although one may not have a Kohen serve him, this is allowed nowadays if the Kohen waives his right to honor. The Taz (Rav David Segal, Poland, 1586-1667) explains that Rabbenu Tam’s student was allowed to forego his honor because he received greater honor by washing his esteemed Rabbi’s hands. Normally, a Kohen is not entitled to waive the privileges owed to him, but if a Kohen receives greater honor by foregoing, such as to have the opportunity to serve a distinguished figure, then this is allowed. Later writers add that this explains why Rabbenu Tam remained silent when he was asked why he allowed a Kohen to wash his hands. It would be arrogant on his part to say that his student received honor by being granted the privilege of washing his hands. He therefore gave the excuse that nowadays t