BS”D
GLORIFIED GARMENTS: PARSHAT TETZAVEH
Shira Smiles shiur 2018/5778
Adapted by Channie Koplowitz Stein
We’ve all the heard old adage, “Clothes make the man.” Like many old sayings,
there is much truth in this one, clothes do in fact make the man on many
levels, including how his clothes impact his relationship with himself, how
they affect others, and ultimately how they affect his relationship with God.
The subject of Parshat Tetzaveh is clothing, specifically the garments
the High Priest is to wear when he performs the service in the Beit Hamikdosh.
In describing these garments, the Torah tells us they should be worn lechovod
uletiforet/ for glory and for splendor. In what way do these garments
impart glory and splendor? In that they resemble the garments of royalty, notes
Ramban.
Interestingly, garments, especially royal garments figure prominently in the
story of Purim as well. Most notably, when “Mordechai left the king’s presence
clad in royal apparel… then the city of Shushan was cheerful and glad. The Jews
had light, and gladness and joy and honor.” So what is kavod/glory/honor,
and what is significant in that Ahashuerosh flaunted the wealth of the kavod/glory
of his kingdom at the party lasting 180 days? Is there a connection between the
priestly garments and the royal garments of Ahashuerosh, which Chazal explain
were donning the clothes of the Kohen Gadol?
Our commentators tell us that there is indeed a strong connection between
these ideas. All the world knew of the prophecy that the Babylonian exile
resulting from the destruction of the First Holy Temple would last seventy
years. When that term expired, the Jews would return to their land and rebuild
the Temple. By Ahashuerosh’s calculation, those seventy years were now
concluded, and the Jews were never returning to their homeland. They would
forever remain his subjects. The Temple, he reasoned, would never be rebuilt,
and so he displayed and used all the vessels of the Temple in celebration,
donning the priestly garments in n boastful brashness.
Rabbi Fryman z”l in Shaarei Derech raises a very pertinent question.
Aren’t luxurious garments a sign of the physical and mundane, often an outer
manifestation of importance for those who lack an inner sense of their own
worth? Why would priests, the very symbols of spirituality, whose service to
the community is so necessary, need garments of this nature? With these
questions we can begin our discussion of the threefold purpose of these
garments.
A kohain could perform his service in the Beit Hamikdosh only while
wearing these garments. Rabbi Belsky zt”l explains that indeed, these garments
reflected prestige, but it was not arrogance. After all, people dress in
accordance with the groups they identify with and how they view themselves.
Someone who advocates following the norms of society will dress differently
from those who see themselves as “free spirits”. A self- respecting individual
will always be cognizant that his appearance must reflect respect. Further,
people dress not just for themselves, but also for others and for particular
situations. The kohain is entering Hashem’s presence; should his attire
not reflect the honor he accords Hakodosh Boruch Hu? Donning this attire puts
him in the proper frame of mind to perform this holy service. One dresses
differently when going to a wedding, or for an audience with the president, for
example, than when going to the playground with children. Apparel creates an
attitude, both within himself and in the way others view him.
In contrast, in Noam Siach Rav Shneur Kotler zt”l points to the very
telling verse in the Megillah that Ahashuerosh displayed the riches of his
kingdom [and donned the priestly garments]. Ahashuerosh did not possess an
innate sense of royalty and glory. He needed to display his wealth and impress
others. Throughout the Megillah, Ahashuerosh not only flaunts his importance
beyond the seemly, as when he demands that Vashti appear before him, but he
constantly seeks out the advice that will make him acceptable to the people. He
has no real independence of his own. He does not display innate royalty.
Continuing the contrast, Rabbi Belsky notes that when Mordechai wore the royal
garments, they reflected his true essence, while when Ahashuerosh and his
courtiers wore such splendor, it was a disguise (how appropriate for Purim!)
that concealed their true vile nature and was meant to fool the world. The
clothes did not change Ahashuerosh. They merely concealed his inner emptiness.
When Mordechai donned his royal clothing, they were a reflection of his inner,
royal, honorable essence; he became royalty as he went out before the King. He
worked on himself to be worthy of appearing before the King. [Similarly, when
Queen Esther prepared to approach Ahashuerosh, the Megillah says, “Vatilbash
Esther malchut/Esther clothed herself in royalty.” It does not say, “Bigdei
malchut/In royal garments.” Her bearing now became regal. CKS]
Returning to discussing the priestly garments, we saw how wearing these
garments affected the kohain gadol himself. We can now explore how the
garments affect others, the “audience”, specifically Bnei Yisroel. When Bnei
Yisroel would see The kohain gadol in all his glory, his appearance
would instill in them awe of Hashem and they would be moved to repent, writes
Rabbi Sternbach. People in positions of influence, Rabbis, rebbeim, and
teachers must appreciate the effect they can have on others and must strive to
dress in honorable fashion.
Rabbi Svei z”l discusses the priestly garments and the purpose of each garment
in great depth. In Ruach Eliyahu, he writes that just as the korbanot/sacrifices
were agents of atonement, so too could each of these priestly garments become
agents of atonement. For example, the me’il/robe could atone for sins of
loshon horo and the tzitz/headplate could atone for sins of
brazenness and chutzpah. When Bnei Yisroel would see the High Priest dressed in
these vestments, they would recognize in the High priest the embodiment of yirat
shamayim/fear of Heaven, even without the service itself, and they would be
moved to repentance. They observed the breastplate, and realized that the
twelve stones near the High Priest’s heart symbolized his carrying the weight
and the problems of all the members of the twelve tribes near his heart.
Observing this, all Bnei Yisroel were moved to empathy, to value and respect
each other, and regret any wrongs they had already done. These garments not
only atoned, but influenced proper behavior in those who observed the High
Priest wearing them.
When Mordechai went out in the streets, clad in the techeilet/blue of
the royal robes, the Jews envisioned the blue thread of the tzitzit
wrapped around the white threads. They were reminded of the sea, the sky, and
eventually God’s holy throne, and how Hakodosh Boruch Hu surrounds all that
goes on in the world, orchestrating it all, writes Rabbi Reiss citing the Imrei
Emes. Thus, began a great teshuvah movement climaxing in kiyemu vekiblu/a
re-acceptance of the torah out of love.
Ahashuerosh understood the power these garments had to influence others.
Unfortunately, he hoped that when he wore them, he would influence others to
follow his improper behavior. But the clothes also have an impact on the wearer
himself. That is how Rabbi Wolfson explains Ahashuerosh’s directive to
Mordechai and Esther at the end of the Megillah, to do with the Jews as they
saw fit. After all, Ahashuerosh himself was a rabid anti Semite.
The first person to wear clothes was Adam Harishon himself. These were the
clothes Hashem made for him after he sinned. These were the clothes Adam wore
when he brought the first sacrifice, and these were the clothes he wore the
first Shabbos of creation. This is what kavod is about, of bringing
God’s presence back into the world through Shabbat, through service, and
through the elevation of the mundane to the spiritual, writes Rabbi Goldvicht
z”l in Asufat Ma’arachot. Everything in existence was created for His
honor, and our task is to reveal its inner, hidden light. In the Beit
Hamikdosh, the elevation of the physical was manifest in the water, the
animals, the spices, the cloths – in everything associated with the Mikdosh.
The clothing was a means to remind the High Priest of his elevated purpose. It
was the symbol of the relationship between man and God and between all the
world and God. As the Kohain Gadol was tasked with revealing God’s
presence in the Beit Hamikdosh, so are we tasked with revealing God’s presence
in the world.
Adam before his sin was dressed completely in ohr/light (with an aleph).
After the sin, he was dressed in ohr/animal skin (with an ayin).
Hashem desires that mankind transform the animal skin back to light, writes Rabbi
Rothberg in Moda Labinah. In the right person’s hands, that
transformation happens. In the hands of Nimrod and Esau, these special garments
were devoid of spirituality. But when Yaakov wore them to receive Yitzchak’s
blessing, Yitzchak smelled the scent of Gan Eden emanating from them. Yaakov
was to be the tikun/repair for Adam’s sin.
These clothes again play a role in the philosophy of the Roman Empire, the
descendants of Esau. Rabbi Feldman in The Juggler and the King relates
that the Roman Empire placed value only on power, self - aggrandizement,
building and enhancing only the physical world. Their philosophy was in
complete conflict with the doctrines of Yaakov/Yisroel who believe that our
purpose on earth is to create a relationship with Hakodosh Boruch Hu and to
strive for spiritual perfection. When Rome reigned supreme, they formed a
parade every seventy years. They would take an able bodied man symbolizing
Esau, dress him in the original garments of Adam, and place him atop a lame man
representing Yaakov. Thus, they were declaring that Rome was superior, that
Esau won, and Yaakov would forever serve his brother. They felt that the beauty
of Adam was Esau’s inheritance, denying that Adam’s original, real beauty was
the light of spirituality.
This is the struggle we continue to face today. Are we consumed by outer
appearances only, or are we searching for the spiritual, inner essence? Are we
interested in fleeting pleasure, or are we working toward a relationship with
God?
We can recognize the connection between Purim and the destruction of the Beit
Hamikdosh, most especially through the priestly garments and the holy vessels
that Ahashuerosh flaunted so arrogantly at his party. Bearing this in mind, we
can see a relationship between two famous calendar related adages: Mishenichnas
Adar marbin bsimcha/In the month of Adar, (when we were saved from Haman
and celebrate Purim) we increase joy, and, Mishenichnas Av mamitim bsimcha/In
the month of Av, (when the Beit Hamikdosh was destroyed) we decrease joy.
Rabbi Roth z”l in Sichot Eliyahu begins by explaining that the Beit
Hamikdosh was the place of the greatest joy, for here the people could bring a
sin offering and leave knowing they had achieved atonement. Once, the Beit
Hamikdosh was destroyed, however, joy was automatically lessened as one could
no longer bring the atonement sacrifice. When Ahashuerosh threw his extravagant
party celebrating what he believed to be a final destruction, he mocked the
service of the Beit Hamikdosh not only by dressing in the priestly garments and
by using the holy vessels for drinking, but also by the names he called his
officers. The Gemarrah discusses how each name was a distorted form or anagram
of part of a holy service, further mocking God. Klal Yisroel had sunk to such a
low level that they could sit and enjoy this party and watch the abuse of all
that was holy to them. They had become so immersed in the physical enjoyment
that was at the center of Persian culture that they reversed their purpose and
were worthy of destruction. With their participation in the feasting, they
forgot the Torah and needed to re-accept the Torah as their mission. With that
acceptance, they learned the lesson of Av and were ready to experience the joy
in Adar.
Mordechai, upon hearing of the decree against the Jews, comes to the courtyard
dressed in sackcloth and ashes. Esther sends him a proper set of clothes to
wear, but Mordechai refuses. What is the real difference of opinion here?
Esther wants Mordechai to take the royal clothing and transform it, writes
Rabbi Rothberg. Invest them with the spirituality of Adam and Yaakov, not with
the evil of Ahashuerosh and Haman. But Mordechai says he cannot do that yet,
for Bnei Yisroel were not on that spiritual level. Bnei Yisroel must realize
how far they’ve fallen and return their hearts to the pure spiritual realm. In
re-accepting the Torah, they elevated themselves again to that spiritual level.
Now they could enjoy Shabbat and Yom Tov and wear beautiful garments in honor
of these spiritual days.
The Rama, on Shulchan Aruch notes that there is a custom to wear Shabbat
clothes on Purim. Aruch Laner comments that this helps us on Purim
highlight that Adam’s clothes belong to the Jewish people. When we wear these
special clothes, we are representing a certain standard in our service to
Hashem th
BS”D
GLORIFIED GARMENTS: PARSHAT TETZAVEH
Shira Smiles shiur 2018/5778
Adapted by Channie Koplowitz Stein
We’ve all the heard old adage, “Clothes make the man.” Like many old sayings,
there is much truth in this one, clothes do in fact make the man on many
levels, including how his clothes impact his relationship with himself, how
they affect others, and ultimately how they affect his relationship with God.
The subject of Parshat Tetzaveh is clothing, specifically the garments
the High Priest is to wear when he performs the service in the Beit Hamikdosh.
In describing these garments, the Torah tells us they should be worn lechovod
uletiforet/ for glory and for splendor. In what way do these garments
impart glory and splendor? In that they resemble the garments of royalty, notes
Ramban.
Interestingly, garments, especially royal garments figure prominently in the
story of Purim as well. Most notably, when “Mordechai left the king’s presence
clad in royal apparel… then the city of Shushan was cheerful and glad. The Jews
had light, and gladness and joy and honor.” So what is kavod/glory/honor,
and what is significant in that Ahashuerosh flaunted the wealth of the kavod/glory
of his kingdom at the party lasting 180 days? Is there a connection between the
priestly garments and the royal garments of Ahashuerosh, which Chazal explain
were donning the clothes of the Kohen Gadol?
Our commentators tell us that there is indeed a strong connection between
these ideas. All the world knew of the prophecy that the Babylonian exile
resulting from the destruction of the First Holy Temple would last seventy
years. When that term expired, the Jews would return to their land and rebuild
the Temple. By Ahashuerosh’s calculation, those seventy years were now
concluded, and the Jews were never returning to their homeland. They would
forever remain his subjects. The Temple, he reasoned, would never be rebuilt,
and so he displayed and used all the vessels of the Temple in celebration,
donning the priestly garments in n boastful brashness.
Rabbi Fryman z”l in Shaarei Derech raises a very pertinent question.
Aren’t luxurious garments a sign of the physical and mundane, often an outer
manifestation of importance for those who lack an inner sense of their own
worth? Why would priests, the very symbols of spirituality, whose service to
the community is so necessary, need garments of this nature? With these
questions we can begin our discussion of the threefold purpose of these
garments.
A kohain could perform his service in the Beit Hamikdosh only while
wearing these garments. Rabbi Belsky zt”l explains that indeed, these garments
reflected prestige, but it was not arrogance. After all, people dress in
accordance with the groups they identify with and how they view themselves.
Someone who advocates following the norms of society will dress differently
from those who see themselves as “free spirits”. A self- respecting individual
will always be cognizant that his appearance must reflect respect. Further,
people dress not just for themselves, but also for others and for particular
situations. The kohain is entering Hashem’s presence; should his attire
not reflect the honor he accords Hakodosh Boruch Hu? Donning this attire puts
him in the proper frame of mind to perform this holy service. One dresses differently
when going to a wedding, or for an audience with the president, for example,
than when going to the playground with children. Apparel creates an attitude,
both within himself and in the way others view him.
In contrast, in Noam Siach Rav Shneur Kotler zt”l points to the very
telling verse in the Megillah that Ahashuerosh displayed the riches of his
kingdom [and donned the priestly garments]. Ahashuerosh did not possess an
innate sense of royalty and glory. He needed to display his wealth and impress
others. Throughout the Megillah, Ahashuerosh not only flaunts his importance
beyond the seemly, as when he demands that Vashti appear before him, but he
constantly seeks out the advice that will make him acceptable to the people. He
has no real independence of his own. He does not display innate royalty.
Continuing the contrast, Rabbi Belsky notes that when Mordechai wore the royal
garments, they reflected his true essence, while when Ahashuerosh and his
courtiers wore such splendor, it was a disguise (how appropriate for Purim!)
that concealed their true vile nature and was meant to fool the world. The
clothes did not change Ahashuerosh. They merely concealed his inner emptiness.
When Mordechai donned his royal clothing, they were a reflection of his inner,
royal, honorable essence; he became royalty as he went out before the King. He
worked on himself to be worthy of appearing before the King. [Similarly, when
Queen Esther prepared to approach Ahashuerosh, the Megillah says, “Vatilbash
Esther malchut/Esther clothed herself in royalty.” It does not say, “Bigdei
malchut/In royal garments.” Her bearing now became regal. CKS]
Returning to discussing the priestly garments, we saw how wearing these
garments affected the kohain gadol himself. We can now explore how the
garments affect others, the “audience”, specifically Bnei Yisroel. When Bnei
Yisroel would see The kohain gadol in all his glory, his appearance
would instill in them awe of Hashem and they would be moved to repent, writes
Rabbi Sternbach. People in positions of influence, Rabbis, rebbeim, and
teachers must appreciate the effect they can have on others and must strive to
dress in honorable fashion.
Rabbi Svei z”l discusses the priestly garments and the purpose of each garment
in great depth. In Ruach Eliyahu, he writes that just as the korbanot/sacrifices
were agents of atonement, so too could each of these priestly garments become
agents of atonement. For example, the me’il/robe could atone for sins of
loshon horo and the tzitz/headplate could atone for sins of
brazenness and chutzpah. When Bnei Yisroel would see the High Priest dressed in
these vestments, they would recognize in the High priest the embodiment of yirat
shamayim/fear of Heaven, even without the service itself, and they would be
moved to repentance. They observed the breastplate, and realized that the
twelve stones near the High Priest’s heart symbolized his carrying the weight
and the problems of all the members of the twelve tribes near his heart.
Observing this, all Bnei Yisroel were moved to empathy, to value and respect
each other, and regret any wrongs they had already done. These garments not
only atoned, but influenced proper behavior in those who observed the High
Priest wearing them.
When Mordechai went out in the streets, clad in the techeilet/blue of
the royal robes, the Jews envisioned the blue thread of the tzitzit
wrapped around the white threads. They were reminded of the sea, the sky, and
eventually God’s holy throne, and how Hakodosh Boruch Hu surrounds all that
goes on in the world, orchestrating it all, writes Rabbi Reiss citing the Imrei
Emes. Thus, began a great teshuvah movement climaxing in kiyemu vekiblu/a
re-acceptance of the torah out of love.
Ahashuerosh understood the power these garments had to influence others.
Unfortunately, he hoped that when he wore them, he would influence others to
follow his improper behavior. But the clothes also have an impact on the wearer
himself. That is how Rabbi Wolfson explains Ahashuerosh’s directive to
Mordechai and Esther at the end of the Megillah, to do with the Jews as they
saw fit. After all, Ahashuerosh himself was a rabid anti Semite.
The first person to wear clothes was Adam Harishon himself. These were the
clothes Hashem made for him after he sinned. These were the clothes Adam wore
when he brought the first sacrifice, and these were the clothes he wore the
first Shabbos of creation. This is what kavod is about, of bringing
God’s presence back into the world through Shabbat, through service, and
through the elevation of the mundane to the spiritual, writes Rabbi Goldvicht
z”l in Asufat Ma’arachot. Everything in existence was created for His
honor, and our task is to reveal its inner, hidden light. In the Beit
Hamikdosh, the elevation of the physical was manifest in the water, the
animals, the spices, the cloths – in everything associated with the Mikdosh.
The clothing was a means to remind the High Priest of his elevated purpose. It
was the symbol of the relationship between man and God and between all the
world and God. As the Kohain Gadol was tasked with revealing God’s
presence in the Beit Hamikdosh, so are we tasked with revealing God’s presence
in the world.
Adam before his sin was dressed completely in ohr/light (with an aleph).
After the sin, he was dressed in ohr/animal skin (with an ayin).
Hashem desires that mankind transform the animal skin back to light, writes
Rabbi Rothberg in Moda Labinah. In the right person’s hands, that
transformation happens. In the hands of Nimrod and Esau, these special garments
were devoid of spirituality. But when Yaakov wore them to receive Yitzchak’s
blessing, Yitzchak smelled the scent of Gan Eden emanating from them. Yaakov
was to be the tikun/repair for Adam’s sin.
These clothes again play a role in the philosophy of the Roman Empire, the
descendants of Esau. Rabbi Feldman in The Juggler and the King relates
that the Roman Empire placed value only on power, self - aggrandizement,
building and enhancing only the physical world. Their philosophy was in
complete conflict with the doctrines of Yaakov/Yisroel who believe that our
purpose on earth is to create a relationship with Hakodosh Boruch Hu and to
strive for spiritual perfection. When Rome reigned supreme, they formed a
parade every seventy years. They would take an able bodied man symbolizing
Esau, dress him in the original garments of Adam, and place him atop a lame man
representing Yaakov. Thus, they were declaring that Rome was superior, that
Esau won, and Yaakov would forever serve his brother. They felt that the beauty
of Adam was Esau’s inheritance, denying that Adam’s original, real beauty was
the light of spirituality.
This is the struggle we continue to face today. Are we consumed by outer
appearances only, or are we searching for the spiritual, inner essence? Are we
interested in fleeting pleasure, or are we working toward a relationship with
God?
We can recognize the connection between Purim and the destruction of the Beit
Hamikdosh, most especially through the priestly garments and the holy vessels
that Ahashuerosh flaunted so arrogantly at his party. Bearing this in mind, we
can see a relationship between two famous calendar related adages: Mishenichnas
Adar marbin bsimcha/In the month of Adar, (when we were saved from Haman
and celebrate Purim) we increase joy, and, Mishenichnas Av mamitim bsimcha/In
the month of Av, (when the Beit Hamikdosh was destroyed) we decrease joy.
Rabbi Roth z”l in Sichot Eliyahu begins by explaining that the Beit
Hamikdosh was the place of the greatest joy, for here the people could bring a
sin offering and leave knowing they had achieved atonement. Once, the Beit
Hamikdosh was destroyed, however, joy was automatically lessened as one could
no longer bring the atonement sacrifice. When Ahashuerosh threw his extravagant
party celebrating what he believed to be a final destruction, he mocked the
service of the Beit Hamikdosh not only by dressing in the priestly garments and
by using the holy vessels for drinking, but also by the names he called his
officers. The Gemarrah discusses how each name was a distorted form or anagram
of part of a holy service, further mocking God. Klal Yisroel had sunk to such a
low level that they could sit and enjoy this party and watch the abuse of all
that was holy to them. They had become so immersed in the physical enjoyment
that was at the center of Persian culture that they reversed their purpose and
were worthy of destruction. With their participation in the feasting, they
forgot the Torah and needed to re-accept the Torah as their mission. With that
acceptance, they learned the lesson of Av and were ready to experience the joy
in Adar.
Mordechai, upon hearing of the decree against the Jews, comes to the courtyard
dressed in sackcloth and ashes. Esther sends him a proper set of clothes to
wear, but Mordechai refuses. What is the real difference of opinion here?
Esther wants Mordechai to take the royal clothing and transform it, writes
Rabbi Rothberg. Invest them with the spirituality of Adam and Yaakov, not with
the evil of Ahashuerosh and Haman. But Mordechai says he cannot do that yet,
for Bnei Yisroel were not on that spiritual level. Bnei Yisroel must realize how
far they’ve fallen and return their hearts to the pure spiritual realm. In
re-accepting the Torah, they elevated themselves again to that spiritual level.
Now they could enjoy Shabbat and Yom Tov and wear beautiful garments in honor
of these spiritual days.
The Rama, on Shulchan Aruch notes that there is a custom to wear Shabbat
clothes on Purim. Aruch Laner comments that this helps us on Purim
highlight that Adam’s clothes belong to the Jewish people. When we wear these
special clothes, we are representing a certain standard in our service to
Hashem that fills us with a greater joy than even Yom Kippur. On Yom Kippur, we
withdraw from the world, but on Purim, we take the physical world, enjoy it
while dedicating it to the service of Hakodosh Boruch Hu. We take the ohr/animal
skin and transform it to ohr/light.
at fills us with a greater joy
than even Yom Kippur. On Yom Kippur, we withdraw from the world, but on Purim,
we take the physical world, enjoy it while dedicating it to the service of Hakodosh
Boruch Hu. We take the ohr/animal skin and transform it to ohr/light.