In parshas Tetsaveh G-d gives Moshe detailed instructions on
how to make the raiment for the Cohen Gadol. There are eight specific garments.
Four of them can be looked at as clothing every person has namely a shirt,
pants, hat, and belt. Four of them are special namely an apron, robe,
breastplate, and diadem. Mesechtah Zevachin 88b states that the clothing of the
high priest brings various forms of repentance. The breastplate atones for
violations of justice (דינין), this often refers to theft. The apron
atones for idolatry. The robe atones for misuse of speech (לשון הרע); largely because it has clinking bells on the hem. The shirt
atones for bloodshed as it covers the arms. The hat on the head atones for
vanity. The belt or sash (אבנט) atones
for fantasies and schemes (הרהור לב). The
diadem atones for brazenness (עזות מציח).
The pants atone for sexual obscenity.
The four special priestly garments also fit into the
Rambam's discussion in "Guide for the Perplexed" (part 3 chapter 54)
of true wisdom. In it he states, "the philosophers, both ancient and in
his day, explained that the perfections to be found in man are of four
types". The lowest is to have proper material possessions. This would
correspond to the apron which tends to be a garment used in productive
workshop. The second perfection is the perfection of the body, specifically
that a person should be healthy, strong, and energetic. A robe or jacket covers
and beautifies the body.
Above this is perfection of the character, specifically in
human relations. This corresponds to the breastplate which represents the laws
that govern conduct between men. The breastplate contains twelve stones most of
them precious; diamond, ruby, emerald. However the onyx (שהם) can be translated as marble which is a semi precious material.
Also come commentaries understand the נפך as coal which is not precious at all. The
letters of the Hebrew word for community צבר are homiletically explained to describe
the types of people in a community צדיקים the righteous, בנונים ordinary, and רשעים wicked. So to speak a just society will be
mostly jewels but there will still be some coal around.
The highest perfection is the perfection of the mind and
belief. This is because our link to G-d is our knowledge of Him and our
opinions of how He operates in this world. This would include being in touch
with our soul, understanding scripture, and appreciation how the world works.
This is symbolized by the golden diadem on the head of the Cohen Gadol engraved
"sacred to Hashem".
From a literary standpoint it would seem to be logical for
the Chumash to discuss attire of the High Priest immediately after the
description of the Mishkan and its furnishings. Instead there is a brief
intermission for the mitzvah to make pure olive so that the lamp (menorah)
should be constantly lit. The Clee Yakar notes a seeming redundancy in that
pure oil for lighting is also mentioned in parshas Emor. It would also be
logical for it to be introduced in parshas Ki Tisa along with other
miscellaneous items in the Temple
such as the washbasin, incense and fragrant anointing oil.
On the other hand this division also functions as a preface
to the priesthood just like the call for donations from those who are generous
and noble of heart precedes the description of the Tabernacle and that which is
in it. In the case of the priestly clothing an appeal is made to those who are
wise of heart and whose wisdom fills the handiwork. Oil which is fuel for light
symbolizes wisdom. So to speak just as it takes good hearted people to build
the Temple and
so too it takes wise hearted people to establish priesthood. The Temple is a physical
shrine. The Cohen Gadol is the highest expression of human embodiment of Torah.
The bridge between them is learning. The symbol for embodiment of Torah is
being smeared with the sacred fragrant oil.
The Vilna Gaon comments on the verse "Many daughters
have done valiantly but you are above them all," (Mishle 31:29), saying it
is a praise of the one who has mastered the 48 ways the Torah is acquired (Avos
6:6). In examining the subtleties of the verse he explains that a group of
people as a whole may master the 48 ways but the person who masters them all
himself is above them. Rabbi Schiller, Rosh Yeshivas Or Somayach was fond of
quoting one of his rabbis who said in every beis midrash there is a superior
student. However it is not just a matter of statistics say one out of a hundred
people really is gifted. Rather every student in the beis midrash has
contributed something to the brilliance of their genius through his own
learning. So to speak though our own learning we are producing the giant of our
generation who would be fitting to serve as the Cohen Gadol.
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