Parashat Tetzaveh shifts its focus from the intricate construction of the Mishkan to the appointment of Aharon HaKohen and his four sons as the Kohanim, the exclusive priestly family entrusted with divine service. At that time, there were only five Kohanim in the entire world, granted an unparalleled role of sanctity and responsibility. The Torah meticulously details their consecration, their anointment, and, most significantly, the special garments they were required to wear while serving in the Mishkan and later in the Beit HaMikdash.
The significance of the Kohanic garments is underscored by the fact that without them the Kohanim were not permitted to serve. Their ability to perform the sacred avodah (service) depended entirely on wearing these garments. This tradition endured for centuries, spanning both the First and Second Temples, emphasizing the garments’ enduring role in the service of Hashem.
The Garments as Symbols of Royalty
Rabbeinu Bachya offers profound insight into the nature of these garments, referring to them as “Bigdei Malchut” (royal clothing). Just as a king’s garments signify his status, the Kohanim’s attire reflected their exalted role in serving Hashem. The Midrash highlights that, in addition to the crown of kingship, there was also a crown of priesthood, signifying that the Kohanim bore a regal status within Am Yisrael. This concept is echoed in Megillat Esther, where Esther adorns herself in royal attire before approaching King Achashverosh, symbolizing the power and dignity conveyed through clothing.
The Dual Role of the Kohanim
The Kohanim held a dual role in their service. On one hand, they were agents of Hashem, receiving terumot, korbanot and other sacred offerings on behalf of the Jewish people. On the other hand, they also acted as representatives of the people, offering sacrifices and facilitating atonement. This dual identity is reflected in the Torah’s description of their garments as embodying both kavod (honor) and tiferet (splendor). The Kohanim served as messengers both to Hashem and to the people, bridging the spiritual gap between them. Rav Kook, in his writings, expressed the highest privilege of being a servant of Klal Yisrael, a mission embodied by the Kohanim.
The Symbolism of the Kohen Gadol’s Garments
The Kohen Gadol wore eight unique garments: four white garments shared with all Kohanim and four additional golden vestments—the ephod, the choshen, the me’il and the tzitz. These garments symbolized two aspects of Hashem’s Name. The four white garments represented the ineffable, transcendent aspect of Hashem (the Tetragrammaton, which is never pronounced), while the four golden garments reflected Hashem’s revealed presence in this world. This idea captures the balance between Hashem’s hidden essence and His interaction with creation.
A Contemporary Reflection: Shabbat Garments
Though we no longer have the Beit HaMikdash, the concept of sacred garments remains relevant today through the tradition of Bigdei Shabbat—special clothing designated for honoring Shabbat. The prophet Yeshayahu (58:13) speaks of Shabbat as a day of oneg (delight) and kavod (honor), which Chazal interpret as including wearing dignified attire. The Shelah HaKadosh writes that just as the Kohanim achieved atonement through their garments, so too, Jews can elevate themselves spiritually through their Shabbat clothing. The dignity and honor of Shabbat attire serve as a modern-day echo of the priestly garments, emphasizing the sanctity of the day and the nobility of the Jewish people.
The Contemporary Power of Kehuna and Birkat Kohanim
While we anxiously await the rebuilding of the Beit HaMikdash and the reestablishment of the Kohen Gadol with all his begadim, we can actively participate in the last vestige of the Kohanic service—Birkat Kohanim. In Eretz Yisrael, Birkat Kohanim is recited over 500 times a year (compared to only 13 times in the Diaspora). The Netziv explains that every bracha in the universe is included in the 15 words of Bircas Kohanim. By living in Israel and experiencing this blessing connects us to a time when the majority of Jews will once again reside in the land, paving the way for the rebuilding of the Third Beit HaMikdash in a natural, non-miraculous manner.
The Power of Clothing And Human Dignity
Clothing is not merely a physical necessity but a reflection of human dignity. Rav Kook points out that when we recite the morning blessing “malbish arumim” (Who clothes the naked), we are not only thanking Hashem for providing us with garments but also acknowledging the fundamental distinction between humanity and the animal kingdom. Clothing symbolizes the divine spark within us, our spiritual potential and our unique mission in this world.
In this light, the legacy of the priestly garments extends far beyond the Beit HaMikdash. It inspires us to honor Hashem, embrace our spiritual responsibilities and uphold the dignity of the Jewish people—both through our service and through the way we present ourselves before Him.
