Parshat Tetzaveh 5766: Clothing: Superficial Veneer or an instrument of Power?

The Torah’s requirement that Kohanim wear specific clothing during the avodahhad serious implications. The avodah (service) of a mechusar begadim (a Kohen who served without the appropriate clothing,) was pasul (invalid). Moreover, that kohen was also punished by mitah bidei shamayim (death by a divine decree).

Interestingly, these implications are not the result of the Kohen not wearing the correct clothing. Rather, a Kohen who is not properly clothed, is not considered a Kohen at all with respect to Temple Service[1]. His avodah therefore, is theavodah of a zar (a non-Kohen), and a zar who performs temple service, invalidates that service and is also deserving of mitah bidei shamayim. The clothes worn by the Kohanim actually defined them. A Kohen out of “uniform” did not have the capacity of Kohen with respect to Temple service.

Why were the clothes so defining of the role? Surely the status of Kehuna is a function of birth (being a direct descendant of Ahron) and conduct, not one of clothing and superficial appearance? Were the clothes designed to impact the public’s perception of the Kohen, or to influence the Kohen himself? The answer is clearly that they were designed to have dual impact: both on the Kohen and on those who saw him. Clothing is the interface between a person and their environment; it transmits its own energy both inwardly and outwardly.

On the one hand if there is a chatzitzah (a material interference such as a bandage) between the Kohen’s skin and the clothes, the clothes are pesulim(invalid)[2], even though no one other than the Kohen was aware of thischatzitzah. Clearly it is important that the Kohen experience his clothes himself, quite apart from the impact they have on those who see him. On the other hand in our parsha we are told that they are lechavod ul’tiferet (for honor and for glory), this refers to the impression they make on others. The Ramban [3]says these clothes resembled the clothes worn by kings of that time. The Ibn Ezra[4] points out that they were distinguished and no other Jew wore such clothes of majesty. In today’s context one would imagine the Kohen wearing the most distinguished suit of clothes such as those worn by the world’s biggest celebrities!

Anyone schooled in the skills of presentation, public relations, sales, and negotiation, knows the power of dress. Being dressed well can inspire confidence and create a commanding presence. There is a skill to being appropriately dressed: overdressing[5] can be as disastrous as under-dressing[6]. Inappropriate clothing[7] is costume and attracts derision. Clothing that is not spotless, that does not fit correctly or that is torn, is not considered appropriate clothing at all[8], for it lacks the quality of honor and glory.

What about us ordinary people, non-kohanim, not engaged in Temple service, what can we learn from these laws? In truth each one of us is a Kohen and we are performing Temple service[9]. You see, the Temple is a microcosm of the world, and the kohanim a model of the Jewish people. The Kohen is to the Zarsomewhat similar to what the Jew is to the Gentile. We are all an am kadosh umamlechet kohanim (a holy people and a kingdom of kohanim)[10]. Everything we do throughout our day is a service of G-d, performed in His Holy Temple (His world). Everything we do should have dimensions of sanctity. All our decisions should be tested against the backdrop of Kiddush Hashem(sanctifying G-d’s name). And therefore we should also always be dressed with understated and appropriate elegance, and a majesty that projects our Divine essence and G-dly mission. Dressing with dignity helps us to bear ourselves like princes, act and communicate like princes, positively impacting the world each moment of every day. All who see us will then say with marvel: These are truly G-d’s people!