Zevachim 17b-18a teaches us about the significance of the bigdei kehuna, the priest’s clothing. Performing the Temple sacrifices without wearing those clothes was forbidden, and a kohen may not wear the special clothing except on the Temple Mount (Har Habayit). On Yom Kippur, the clothing requirement is especially involved. In this shiur, we will use that clothing requirement as a lens through which to view Yom Kippur and the significance of the kohen’s clothes throughout the year.
Zevachim 17b-18
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- זבחים יז:-יח.
אמר רבי אבהו אמר רבי יוחנן ומטו בה משמיה דרבי אלעזר ברבי שמעון דאמר קרא “וחגרת אותם אבנט אהרן ובניו וחבשת להם מגבעות והיתה להם כהונה לחקת עולם” – בזמן שבגדיהם עליהם כהונתם עליהם, אין בגדיהם עליהם אין כהונתם עליהם.
The mishna teaches that a priest lacking the requisite priestly vestments disqualifies the rites he performs. The Gemara asks: From where do we derive this? Rabbi Avuh says that Rabbi Yoḥanan says, and some determined it to be stated in the name of Rabbi Elazar, son of Rabbi Shimon: As the verse states: “And you shall gird them with belts, Aaron and his sons, and bind mitres on them; and they shall have the priesthood by a perpetual statute” (Exodus 29:9). The verse indicates that when their vestments are on them, their priesthood is upon them, but if their vestments are not on them, their priesthood is not upon them and their rites are disqualified.
והא מהכא נפקא? מהתם נפקא: דתניא מנין לשתויי יין שאם עבד חילל? תלמוד לומר “יין ושכר אל תשת וגו’” “ולהבדיל בין הקודש ובין החול.” מחוסר בגדים ושלא רחוץ ידים ורגלים מנין? תלמוד לומר “חוקה” “חוקה (ויקרא י) לגזירה שוה…
The Gemara asks: But is this halakha derived from here? It is derived from there, as it is taught in a baraita: From where is it derived that if those who drank wine performed sacrificial rites they have desecrated the service? The verse states with regard to the priests: “Drink no wine or strong drink, you, nor your sons with you, when you go into the Tent of Meeting, so that you not die; it shall be a statute forever throughout your generations. That you may put difference between the holy and the common” (Leviticus 10:9–10). The baraita continues: With regard to one lacking the requisite vestments and one whose hands and feet are not washed, from where is it derived that their rites are disqualified as well?
The verse states “statute” with regard to those who drank wine, and it likewise states “statute” with regard to the priestly vestments (Exodus 28:43) and with regard to the washing of the hands and feet (Exodus 30:21). One therefore derives by verbal analogy that the halakha in all three cases is the same. If so, there is already a source for the halakha that one who lacks the requisite priestly vestments disqualifies the service…
מהכא נפקא? מהתם נפקא: “ונתנו בני אהרן הכהן” (ויקרא א) – בכיהונו – לימד על הכן דגול שלבש בגדי כהן הדיוט ועבד עבודתו פסולה…
The Gemara asks: Still, is the disqualification of rites performed by one lacking the requisite vestments derived from here, i.e., from the verse: “And you shall gird them with belts, Aaron and his sons” (Exodus 29:9)? It is derived from there: “And the sons of Aaron the priest shall put fire upon the altar” (Leviticus 1:7). The superfluous term “the priest” serves to indicate that he may serve only in his priestly state. The verse therefore teaches that with regard to a High Priest who wore the vestments of an ordinary priest and performed sacrificial rites, his service is disqualified…
מהכא נפקא? מהתם נפקא: “וערכו בני אהרן הכהנים את הנתחים וגו’” (ויקרא א) – הכהנים בכיהונן – מכאן לכהן הדיוט שלבש בגדי כהן גדול ועבד עבודתו פסולה…
The Gemara asks: But still, is the halakha derived from here, i.e., from all of the previous sources? It is derived from there: “And the sons of Aaron, the priests, shall lay the pieces, and the head, and the fat, in order upon the wood that is on the fire, which is upon the altar” (Leviticus 1:8). The superfluous term “the priests” serves to indicate that the priests may serve only in their priestly state. From here one derives that with regard to an ordinary priest who wore the vestments of the High Priest and performed sacrificial rites, his service is disqualified.
- שמות כח:א-ד, מ-מג
א וְאַתָּ֡ה הַקְרֵ֣ב אֵלֶ֩יךָ֩ אֶת־אַהֲרֹ֨ן אָחִ֜יךָ וְאֶת־בָּנָ֣יו אִתּ֗וֹ מִתּ֛וֹךְ בְּנֵ֥י יִשְׂרָאֵ֖ל לְכַהֲנוֹ־לִ֑י אַהֲרֹ֕ן נָדָ֧ב וַאֲבִיה֛וּא אֶלְעָזָ֥ר וְאִיתָמָ֖ר בְּנֵ֥י אַהֲרֹֽן׃
You shall bring forward your brother Aaron, with his sons, from among the Israelites, to serve Me as priests: Aaron, Nadab and Abihu, Eleazar and Ithamar, the sons of Aaron.
ב וְעָשִׂ֥יתָ בִגְדֵי־קֹ֖דֶשׁ לְאַהֲרֹ֣ן אָחִ֑יךָ לְכָב֖וֹד וּלְתִפְאָֽרֶת׃
Make sacral vestments for your brother Aaron, for dignity and adornment.
ג וְאַתָּ֗ה תְּדַבֵּר֙ אֶל־כׇּל־חַכְמֵי־לֵ֔ב אֲשֶׁ֥ר מִלֵּאתִ֖יו ר֣וּחַ חׇכְמָ֑ה וְעָשׂ֞וּ אֶת־בִּגְדֵ֧י אַהֲרֹ֛ן לְקַדְּשׁ֖וֹ לְכַהֲנוֹ־לִֽי׃
Next you shall instruct all who are skillful, whom I have endowed with the gift of skill, to make Aaron’s vestments, for consecrating him to serve Me as priest.
ד וְאֵ֨לֶּה הַבְּגָדִ֜ים אֲשֶׁ֣ר יַעֲשׂ֗וּ חֹ֤שֶׁן וְאֵפוֹד֙ וּמְעִ֔יל וּכְתֹ֥נֶת תַּשְׁבֵּ֖ץ מִצְנֶ֣פֶת וְאַבְנֵ֑ט וְעָשׂ֨וּ בִגְדֵי־קֹ֜דֶשׁ לְאַהֲרֹ֥ן אָחִ֛יךָ וּלְבָנָ֖יו לְכַהֲנוֹ־לִֽי׃
These are the vestments they are to make: a breastpiece, an ephod, a robe, a fringed tunic, a headdress, and a sash. They shall make those sacral vestments for your brother Aaron and his sons, for priestly service to Me;
…
מ וְלִבְנֵ֤י אַהֲרֹן֙ תַּעֲשֶׂ֣ה כֻתֳּנֹ֔ת וְעָשִׂ֥יתָ לָהֶ֖ם אַבְנֵטִ֑ים וּמִגְבָּעוֹת֙ תַּעֲשֶׂ֣ה לָהֶ֔ם לְכָב֖וֹד וּלְתִפְאָֽרֶת׃
And for Aaron’s sons also you shall make tunics, and make sashes for them, and make turbans for them, for dignity and adornment.
מא וְהִלְבַּשְׁתָּ֤ אֹתָם֙ אֶת־אַהֲרֹ֣ן אָחִ֔יךָ וְאֶת־בָּנָ֖יו אִתּ֑וֹ וּמָשַׁחְתָּ֨ אֹתָ֜ם וּמִלֵּאתָ֧ אֶת־יָדָ֛ם וְקִדַּשְׁתָּ֥ אֹתָ֖ם וְכִהֲנ֥וּ לִֽי׃
Put these on your brother Aaron and on his sons as well; anoint them, and ordain them and consecrate them to serve Me as priests.
מב וַעֲשֵׂ֤ה לָהֶם֙ מִכְנְסֵי־בָ֔ד לְכַסּ֖וֹת בְּשַׂ֣ר עֶרְוָ֑ה מִמׇּתְנַ֥יִם וְעַד־יְרֵכַ֖יִם יִהְיֽוּ׃
You shall also make for them linen breeches to cover their nakedness; they shall extend from the hips to the thighs.
מג וְהָיוּ֩ עַל־אַהֲרֹ֨ן וְעַל־בָּנָ֜יו בְּבֹאָ֣ם ׀ אֶל־אֹ֣הֶל מוֹעֵ֗ד א֣וֹ בְגִשְׁתָּ֤ם אֶל־הַמִּזְבֵּ֙חַ֙ לְשָׁרֵ֣ת בַּקֹּ֔דֶשׁ וְלֹא־יִשְׂא֥וּ עָוֺ֖ן וָמֵ֑תוּ חֻקַּ֥ת עוֹלָ֛ם ל֖וֹ וּלְזַרְע֥וֹ אַחֲרָֽיו׃ {ס}
They shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar to officiate in the sanctuary, so that they do not incur punishment and die. It shall be a law for all time for him and for his offspring to come.
- שמות כט:א-ט
א וְזֶ֨ה הַדָּבָ֜ר אֲשֶֽׁר־תַּעֲשֶׂ֥ה לָהֶ֛ם לְקַדֵּ֥שׁ אֹתָ֖ם לְכַהֵ֣ן לִ֑י לְ֠קַ֠ח פַּ֣ר אֶחָ֧ד בֶּן־בָּקָ֛ר וְאֵילִ֥ם שְׁנַ֖יִם תְּמִימִֽם׃
This is what you shall do to them in consecrating them to serve Me as priests: Take a young bull of the herd and two rams without blemish;
ב וְלֶ֣חֶם מַצּ֗וֹת וְחַלֹּ֤ת מַצֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן סֹ֥לֶת חִטִּ֖ים תַּעֲשֶׂ֥ה אֹתָֽם׃
also unleavened bread, unleavened cakes with oil mixed in, and unleavened wafers spread with oil—make these of choice wheat flour.
ג וְנָתַתָּ֤ אוֹתָם֙ עַל־סַ֣ל אֶחָ֔ד וְהִקְרַבְתָּ֥ אֹתָ֖ם בַּסָּ֑ל וְאֶ֨ת־הַפָּ֔ר וְאֵ֖ת שְׁנֵ֥י הָאֵילִֽם׃
Place these in one basket and present them in the basket, along with the bull and the two rams.
ד וְאֶת־אַהֲרֹ֤ן וְאֶת־בָּנָיו֙ תַּקְרִ֔יב אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְרָחַצְתָּ֥ אֹתָ֖ם בַּמָּֽיִם׃
Lead Aaron and his sons up to the entrance of the Tent of Meeting, and wash them with water.
ה וְלָקַחְתָּ֣ אֶת־הַבְּגָדִ֗ים וְהִלְבַּשְׁתָּ֤ אֶֽת־אַהֲרֹן֙ אֶת־הַכֻּתֹּ֔נֶת וְאֵת֙ מְעִ֣יל הָאֵפֹ֔ד וְאֶת־הָאֵפֹ֖ד וְאֶת־הַחֹ֑שֶׁן וְאָפַדְתָּ֣ ל֔וֹ בְּחֵ֖שֶׁב הָאֵפֹֽד׃
Then take the vestments, and clothe Aaron with the tunic, the robe of the ephod, the ephod, and the breastpiece, and gird him with the decorated band of the ephod.
ו וְשַׂמְתָּ֥ הַמִּצְנֶ֖פֶת עַל־רֹאשׁ֑וֹ וְנָתַתָּ֛ אֶת־נֵ֥זֶר הַקֹּ֖דֶשׁ עַל־הַמִּצְנָֽפֶת׃
Put the headdress on his head, and place the holy diadem upon the headdress.
ז וְלָֽקַחְתָּ֙ אֶת־שֶׁ֣מֶן הַמִּשְׁחָ֔ה וְיָצַקְתָּ֖ עַל־רֹאשׁ֑וֹ וּמָשַׁחְתָּ֖ אֹתֽוֹ׃
Take the anointing oil and pour it on his head and anoint him.
ח וְאֶת־בָּנָ֖יו תַּקְרִ֑יב וְהִלְבַּשְׁתָּ֖ם כֻּתֳּנֹֽת׃
Then bring his sons forward; clothe them with tunics
ט וְחָגַרְתָּ֩ אֹתָ֨ם אַבְנֵ֜ט אַהֲרֹ֣ן וּבָנָ֗יו וְחָבַשְׁתָּ֤ לָהֶם֙ מִגְבָּעֹ֔ת וְהָיְתָ֥ה לָהֶ֛ם כְּהֻנָּ֖ה לְחֻקַּ֣ת עוֹלָ֑ם וּמִלֵּאתָ֥ יַֽד־אַהֲרֹ֖ן וְיַד־בָּנָֽיו׃
and wind turbans upon them. And gird both Aaron and his sons with sashes. And so they shall have priesthood as their right for all time. You shall then ordain Aaron and his sons.
- רמב”ם הלכות כלי המקדש והעובדין בו י:ד-ה
מִצְוַת עֲשֵׂה לַעֲשׂוֹת בְּגָדִים אֵלּוּ וְלִהְיוֹת הַכֹּהֵן עוֹבֵד בָּהֶן שֶׁנֶּאֱמַר (שמות כח ב) “וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ”. (שמות כט ח) “וְאֶת בָּנָיו תַּקְרִיב וְהִלְבַּשְׁתָּם כֻּתֳּנֹת”. וְכֹהֵן גָּדוֹל שֶׁשִּׁמֵּשׁ בְּפָחוֹת מִשְּׁמוֹנָה בְּגָדִים אֵלּוּ אוֹ כֹּהֵן הֶדְיוֹט שֶׁשִּׁמֵּשׁ בְּפָחוֹת מֵאַרְבָּעָה בְּגָדִים אֵלּוּ הוּא הַנִּקְרָא מְחֻסַּר בְּגָדִים וַעֲבוֹדָתוֹ פְּסוּלָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם כְּזָר שֶׁשִּׁמֵּשׁ שֶׁנֶּאֱמַר (שמות כט ט) “וְחָגַרְתָּ אֹתָם אַבְנֵט” (שמות כט ט) “וְהָיְתָה לָהֶם כְּהֻנָּה”. בִּזְמַן שֶׁבִּגְדֵיהֶם עֲלֵיהֶן כְּהֻנָּתָן עֲלֵיהֶן. אֵין בִּגְדֵיהֶן עֲלֵיהֶן אֵין כְּהֻנָּתָם עֲלֵיהֶן אֶלָּא הֲרֵי הֵם כְּזָרִים וְנֶאֱמַר (במדבר א נא) (במדבר ג י) (במדבר ג לח) (במדבר יח ז) “וְהַזָּר הַקָּרֵב יוּמָת”:
It is a positive commandment to make these garments and for the priests to serve in them, as [Exodus 28:2] states: “And you shall make holy garments,” and [ibid. 29:8] states: “And drew near his sons and dress them in tunics.”
When a High Priest serves with less than these eight garments or an ordinary priest serves with less than these four garments, he is called lacking garments. His service is invalid and he is liable for death at the hand of Heaven, like a non-priest who serves. [This is indicated by ibid.:9 which states:] “And you shall gird them with a sash… and their priesthood shall be for them….” [Implied is that] when their garments are upon them, their priesthood is upon them. [Conversely,] if their garments are not upon them, they are like non-priests, concerning whom [Numbers 1:51] states: “A non-priest who draws close [to the service of the Sanctuary] shall die.”
כְּשֵׁם שֶׁהַמְּחֻסַּר בְּגָדִים חַיָּב מִיתָה וּפוֹסֵל הָעֲבוֹדָה. כָּךְ הַיָּתֵר בְּגָדִים כְּגוֹן שֶׁלָּבַשׁ שְׁתֵּי כֻּתֳּנוֹת אוֹ שְׁנֵי אַבְנֵטִים אוֹ כֹּהֵן הֶדְיוֹט שֶׁלָּבַשׁ בִּגְדֵי כֹּהֵן גָּדוֹל וְעָבַד הֲרֵי זֶה מְחַלֵּל הָעֲבוֹדָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם:
Just like a priest who is lacking garments is liable to die and invalidates the service he performs, so too, one who wears extra garments – e.g., he wears two tunics, two sashes, or an ordinary priest who wears the garments of the High Priest and performs service – profanes his service and is liable for death at the hand of Heaven.
- רמב”ם ספר המצוות מצוות עשה ל”ג
היא שצוה הכהנים ללבוש בגדים מיוחדים לכבוד ולתפארת ואז יעבדו במקדש, והוא אמרו ועשו בגדי קדש לאהרן, ואת בניו תקריב והלבשתם כתנות…
That God commanded the priests to wear special garments for honor and glory, and then they will serve in the Temple, and it was said, “And you shall make holy garments for Aaron, and you shall offer his sons and clothe them with tunics.”…
For the Kohen: Focus
- ספר החינוך מצוה צט
מִשָּׁרְשֵׁי הַמִּצְוָה. הַיְּסוֹד הַקָּבוּעַ לָנוּ כִּי הָאָדָם נִפְעַל לְפִי פְּעֻלּוֹתָיו וְאַחֲרֵי מַחְשְׁבוֹתָיו וְכַוָּנוֹתָיו, וְהַשָּׁלִיחַ הַמְכַפֵּר צָרִיךְ לְהַתְפִּיס כָּל מַחְשְׁבוֹתָיו וְכַוָּנָתוֹ אֶל הָעֲבוֹדָה, עַל כֵּן רָאוּי לִלְבֹּשׁ בְּגָדִים מְיֻחָדִים אֵלֶיהָ. שֶׁכְּשֶׁיִּסְתַּכֵּל בְּכָל מָקוֹם שֶׁבְּגוּפוֹ מִיָּד יִהְיֶה נִזְכָּר וּמִתְעוֹרֵר בְּלִבּוֹ לִפְנֵי מִי הוּא עוֹבֵד. וְזֶה כְּעֵין תְּפִלִּין שֶׁנִּצְטַוּוּ הַכֹּל לְהָנִיחַ בִּקְצָת הַגּוּף שֶׁיִּהְיֶה לְזִכָּרוֹן מַחְשֶׁבֶת הֶכְשֵׁר. וְאַף עַל פִּי שֶׁגַּם הַכֹּהֵן הָיָה מֵנִיחַ תְּפִלִּין, לְגֹדֶל עִנְיָנוֹ הָיָה צָרִיךְ גַּם זֶה.
From the roots of the commandment is the principle established for us, that a person is impacted according to his actions and pursuant to his thoughts and intentions. And the agent that atones must attach all of his thoughts and intentions to the [Divine] service. Therefore, it is fit that he wears special clothes for it; as when he stares at any place of his body, he will immediately remember and be aroused in his heart as to in front of Whom he is serving. And this is like the tefillin that all have been commanded to place on a part of the body, that it be to remember proper thought. And even though the priest also wears tefillin, due to the greatness of his matter, he needs this too.
וּמִן הַטַּעַם הַזֶּה נֹאמַר (פסחים סה ב) שֶׁנִּתְחַיְּבוּ לִהְיוֹת אֹרֶךְ הַכֻּתֹּנֶת עַל כָּל גּוּפוֹ עַד לְמַעְלָה מִן הֶעָקֵב מְעַט, וְאֹרֶךְ (יומא עב ב) בֵּית יָד שֶׁלָּהּ עַד פַּס יָדוֹ, וְהַמִּצְנֶפֶת (רמב”ם מהל’ כלי המקדש פ”ח הי”ט) אָרְכָּהּ שֵׁשׁ עֶשְׂרֵה אַמָּה וּמַקִּיפָה בְּרֹאשׁוֹ כְּדֵי שֶׁיִּרְאֶה אוֹתָהּ בְּכָל עֵת שֶׁיִּשָּׂא עֵינָיו, וְהָאַבְנֵט שֶׁחוֹגֵר בְּמָתְנָיו אָרְכּוֹ שְׁלֹשִׁים וּשְׁתַּיִם אַמָּה וּמַקִּיפוֹ וּמַחֲזִירוֹ עַל גּוּפוֹ כֶּרֶךְ עַל כֶּרֶךְ וְנִמְצָא שֶׁמַּרְגִּישׁ בּוֹ בְּכָל עֵת בִּזְרוֹעוֹתָיו שֶׁמִּתּוֹךְ גָּבְהוֹ בְּרֹב הַהֶקֵּפִים, הַזְּרוֹעוֹת נוֹגְעוֹת בּוֹ עַל כָּל פָּנִים. וְכָל זֶה רְאָיָה לְמָה שֶׁאָמַרְתִּי לְמוֹדֶה עַל הָאֱמֶת, מִלְּבַד שֶׁיֵּשׁ בָּעִנְיָן כָּבוֹד לַבַּיִת וְלָעֲבוֹדָה בִּהְיוֹת הָעוֹבֵד מְלֻבָּשׁ בִּלְבוּשׁ מְיֻחָד לַעֲבוֹדָה. וּכְבָר כָּתַבְנוּ (במצוה צה) כִּי בְּהַגְדָּלַת הַבַּיִת וּבְמוֹרָאוֹ יִתְרַכְּכוּ שָׁם לִבּוֹת הַחוֹטְאִים וְיָשׁוּבוּ אֶל יי’.
And from this reason we can [explain that] which is said (Pesachim 65b) that the length of the robe is obligated to be upon all of his body, from above to the heel below; the length of its sleeve be to the palm of his hand (Yoma 72b); the length of the turban be sixteen ells (Mishneh Torah, Laws of Vessels of the Sanctuary and Those Who Serve Therein 9:19) and wrap the whole head, so that he see it any time he raises his eyes; and the length of the sash that he wraps on his loins be thirty-two ells and he wraps and rewraps it on his body, one layer over another, and it comes out that he feels it with his forearms all the time, as due to its thickness from all the wrappings, his forearms touch it regardless. And all of this is a proof to that which we have said, for the one who concedes the truth. Besides [this reason], there is glory to the Temple and to the [Divine] service in the matter that the servant wears special clothes for the service. And we have already written (Sefer HaChinukh 95) that with the aggrandizement of the Temple and its fear, the hearts of sinners will be softened and they will repent to God.
For the Mikdash: Accessories
- סנהדרין טז:
כׇּל הַכֵּלִים שֶׁעָשָׂה מֹשֶׁה, מְשִׁיחָתָן מְקַדַּשְׁתָּן. מִיכָּן וְאֵילָךְ, עֲבוֹדָתָן מְחַנַּכְתָּן
ll of the utensils that Moses fashioned, their anointment with the sacred oil is what consecrates them, rendering them fit for service in the Tabernacle. From that point forward, i.e., in future generations, there is no need for anointment, but rather their service in and of itself dedicates them, meaning that when they are used for the first time in sacred service they become consecrated
- תוספות קידושין נד. ד”ה בכתנות כהונה
…וי”ל דאיירי דאותן כתנות לא נתחנכו עדיין לעבודה, דאז אין קדושת כלי שרת עליהם אלא קדושת בדק הבית, כדאמר פרק קמא דסנהדרין עבודתן מחנכתן
…And one can say that it refers to priestly tunics that have not been used for the Temple service yet, and hence they do not have the sanctity of Temple vessels but rather only the sanctity of Temple maintenance, as it said in the first chapter of tractate Sanhedrin: use for their worship inaugurates them.
- ירושלמי סוכה ה:ג
תַּנֵּי מִבְּלָאֵי מִכְנְסֵי כֹהֵן גָּדוֹל הָיוּ מַדְלִיקִין אֶת הַנֵּירוֹת שֶׁבִּפְנִים וּמִבְּלָאֵי מִכְנְסֵי כֹהֵן הֶדְיוֹט הָיוּ מַדְלִיקִין אֶת הַנֵּירוֹת שֶׁבַּחוּץ.
It was stated: From the worn-out trousers of the High Priest they lit the inner lights, and from the worn-out trousers of common priests they lit the outer lights.
- רמב”ן שמות כח:ב
…וְעַל דֶּרֶךְ הָאֱמֶת, לְכָבוֹד וּלְתִפְאָרֶת, יֹאמַר שֶׁיַּעֲשׂוּ בִּגְדֵי קֹדֶשׁ לְאַהֲרֹן לְשָׁרֵת בָּהֶם לִכְבוֹד הַשֵּׁם הַשּׁוֹכֵן בְּתוֹכָם וּלְתִפְאֶרֶת עֻזָּם, כְּדִכְתִיב (תהלים פט יח) “כִּי תִפְאֶרֶת עֻזָּמוֹ אָתָּה”, וּכְתִיב (ישעיה סד י) “בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ אֲשֶׁר הִלְלוּךָ אֲבֹתֵינוּ”, וְקָדְשֵׁנוּ הוּא הַכָּבוֹד וְתִפְאַרְתֵּנוּ תִּפְאֶרֶת יִשְׂרָאֵל, וְעוֹד נֶאֱמַר (תהלים צו ו) “עֹז וְתִפְאֶרֶת בְּמִקְדָּשׁוֹ”, וְכֵן “לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד” (ישעיה ס יג), שֶׁיִּהְיֶה מְקוֹם הַמִּקְדָּשׁ מְפֹאָר בְּתִפְאֶרֶת, וּמְקוֹם רַגְלָיו, שֶׁהוּא מְקוֹם בֵּית הַמִּקְדָּשׁ, מְכֻבָּד בִּכְבוֹד הַשֵּׁם…
…By way of the Truth, [the mystic teachings of the Cabala,] majesty is to kavod (glory) and to tiphereth (splendor) (=Cabalistic terms for certain Emanations), the verse thus stating that they should make holy garments for Aaron to minister in them to the Glory of G-d Who dwells in their midst, and to the Splendor of their strength, as it is written, For Thou art the Glory of their strength, and it is further stated, Our holy and our beautiful house, where our fathers praised Thee, meaning [“the house of] our Holy One” which is the Glory, and “of our Splendor” which is the Splendor of Israel. And it is further stated, Strength and beauty are in His Sanctuary, and similarly, To beautify the place of My Sanctuary, and I will make the place of My feet glorious — meaning, that the place of the Sanctuary will be glorified by the Splendor, and the place of His feet, which is the place of the Sanctuary, will be honored by the presence of the Glory of G-d…
For the People: Kohen as Korban
- זבחים פח:
וְאָמַר רַבִּי עִינְיֹנִי בַּר שָׂשׂוֹן: לָמָּה נִסְמְכָה פָּרָשַׁת קׇרְבָּנוֹת לְפָרָשַׁת בִּגְדֵי כְהוּנָּה? לוֹמַר לָךְ: מָה קׇרְבָּנוֹת מְכַפְּרִין, אַף בִּגְדֵי כְהוּנָּה מְכַפְּרִין.
§ The Gemara cites another statement of this sage: And Rabbi Inini bar Sason says: Why was the passage in the Torah that discusses offerings (Leviticus, chapters 1–7) juxtaposed to the passage that discusses the priestly vestments (Leviticus, chapter 8)? It was juxtaposed to tell you that just as offerings effect atonement, so too, priestly vestments effect atonement.
כְּתוֹנֶת – מְכַפֶּרֶת עַל שְׁפִיכוּת (דם) [דָּמִים], שֶׁנֶּאֱמַר: ״וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וַיִּטְבְּלוּ אֶת הַכֻּתֹּנֶת בַּדָּם״. מִכְנָסַיִם – מְכַפֶּרֶת עַל גִּילּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר: ״וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד [לְכַסּוֹת (אֶת) בְּשַׂר עֶרְוָה]״. מִצְנֶפֶת – מְכַפֶּרֶת עַל גַּסֵּי הָרוּחַ. מִנַּיִן? אָמַר רַבִּי חֲנִינָא: יָבֹא דָּבָר שֶׁבַּגּוֹבַהּ, וִיכַפֵּר עַל גּוֹבַהּ.
The tunic atones for bloodshed, as it is stated with regard to the brothers of Joseph after they plotted to kill him: “And they killed a goat, and dipped the tunic in the blood” (Genesis 37:31). The trousers atone for forbidden sexual relations, as it is stated with regard to fashioning the priestly vestments: “And you shall make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the arrogant. From where is this derived? Rabbi Ḥanina says: It is logical that an item that is placed at an elevation, i.e., on the head of a priest, shall come and atone for the sin of an elevated heart.
אַבְנֵט – מְכַפֵּר עַל הִרְהוּר הַלֵּב, הֵיכָא דְּאִיתֵיהּ. חוֹשֶׁן – מְכַפֵּר עַל הַדִּינִין, שֶׁנֶּאֱמַר: ״וְעָשִׂיתָ חֹשֶׁן מִשְׁפָּט״. אֵפוֹד – מְכַפֵּר עַל עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: ״אֵין אֵפוֹד וּתְרָפִים״.
Rabbi Inini bar Sason continues: The belt atones for thought of the heart. The Gemara elaborates: The belt atones for the sins occurring where it is situated, i.e., over the heart. The breastplate of the High Priest atones for improper judgments, as it is stated: “And you shall make a breastplate of judgment” (Exodus 28:15). The ephod of the High Priest atones for idol worship, as it is stated: “And without ephod or teraphim” (Hosea 3:4), meaning that when there is no ephod, the sin of teraphim, i.e., idol worship, is found. Therefore, it may be inferred that if there is an ephod, there is no sin of idol worship.
מְעִיל – מְכַפֵּר עַל לָשׁוֹן הָרָע. מִנַּיִן? אָמַר רַבִּי חֲנִינָא: יָבֹא דָּבָר שֶׁבַּקּוֹל, וִיכַפֵּר עַל קוֹל הָרָע. וְצִיץ – מְכַפֵּר עַל עַזּוּת פָּנִים; בְּצִיץ כְּתִיב: ״וְהָיָה עַל מֵצַח אַהֲרֹן״, וּבְעַזּוּת פָּנִים כְּתִיב: ״וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ״.
The robe of the High Priest atones for malicious speech. From where is this known? Rabbi Ḥanina says: It is logical that an item that produces sound, i.e., the robe, which has bells, shall come and atone for an evil sound. And the frontplate of the High Priest atones for brazenness. This is derived from the fact that with regard to the frontplate it is written: “And it shall be upon Aaron’s forehead” (Exodus 28:38), and with regard to brazenness it is written: “And you had a harlot’s forehead” (Jeremiah 3:3).
Yom Kippur & Clothes
9. ויקרא טז:ג-ד
בְּזֹ֛את יָבֹ֥א אַהֲרֹ֖ן אֶל־הַקֹּ֑דֶשׁ בְּפַ֧ר בֶּן־בָּקָ֛ר לְחַטָּ֖את וְאַ֥יִל לְעֹלָֽה׃
Thus only shall Aaron enter the Shrine: with a bull of the herd for a sin offering and a ram for a burnt offering.—
כְּתֹֽנֶת־בַּ֨ד קֹ֜דֶשׁ יִלְבָּ֗שׁ וּמִֽכְנְסֵי־בַד֮ יִהְי֣וּ עַל־בְּשָׂרוֹ֒ וּבְאַבְנֵ֥ט בַּד֙ יַחְגֹּ֔ר וּבְמִצְנֶ֥פֶת בַּ֖ד יִצְנֹ֑ף בִּגְדֵי־קֹ֣דֶשׁ הֵ֔ם וְרָחַ֥ץ בַּמַּ֛יִם אֶת־בְּשָׂר֖וֹ וּלְבֵשָֽׁם׃
He shall be dressed in a sacral linen tunic, with linen breeches next to his flesh, and be girt with a linen sash, and he shall wear a linen turban. They are sacral vestments; he shall bathe his body in water and then put them on.—
- רמב”ם הלכות כלי המקדש והעובדין בו ח:א-ג
בִגְדֵי כְּהֻנָּה שְׁלֹשָׁה מִינִים. בִּגְדֵי כֹּהֵן הֶדְיוֹט. וּבִגְדֵי זָהָב. וּבִגְדֵי לָבָן. בִּגְדֵי כֹּהֵן הֶדְיוֹט הֵם אַרְבָּעָה כֵּלִים כֻּתֹּנֶת וּמִכְנָסָיִם וּמִגְבָּעוֹת וְאַבְנֵט. וְאַרְבָּעָתָן שֶׁל פִּשְׁתָּן לְבָנִים וְחוּטָן כָּפוּל שִׁשָּׁה. וְהָאַבְנֵט לְבַדּוֹ רָקוּם בְּצֶמֶר:
There are three types of priestly garments: the garments of an ordinary priest, [the High Priest’s] golden garments and his white garments. An ordinary priest has four garments: a tunic, leggings, a hat, and a sash. They are all made from white linen with six-fold threads.The sash alone was embroidered with wool.
בִּגְדֵי זָהָב הֵן בִּגְדֵי כֹּהֵן גָּדוֹל וְהֵם שְׁמֹנָה כֵּלִים. הָאַרְבָּעָה שֶׁל כָּל כֹּהֵן. וּמְעִיל וְאֵפוֹד וְחשֶׁן וְצִיץ. וְאַבְנֵטוֹ שֶׁל כֹּהֵן גָּדוֹל מַעֲשֶׂה רֹקֵם הוּא וְהוּא דּוֹמֶה בְּמַעֲשָׂיו לְאַבְנֵט כֹּהֵן הֶדְיוֹט. וּמִצְנֶפֶת הָאֲמוּרָה בְּאַהֲרֹן הִיא הַמִּגְבַּעַת הָאֲמוּרָה בְּבָנָיו. אֶלָּא שֶׁכֹּהֵן גָּדוֹל צוֹנֵף בָּהּ כְּמִי שֶׁלּוֹפֵף עַל הַשֶּׁבֶר. וּבָנָיו צוֹנְפִין בָּהּ כְּכוֹבַע וּלְפִיכָךְ נִקְרֵאת מִגְבַּעַת:
The golden garments are the garments of the High Priest. There were eight garments: The four of an ordinary priest, the cloak, the ephod, the breastplate, and the forehead plate. The sash of the High Priest was embroidered and was made in a similar manner as that of the ordinary priest. Similarly, the turban [the Torah] mentions with regard to Aaron corresponds to the hat mentioned with regard to his sons. [The difference is that the] turban of the High Priest is worn like fabric swathed around a hernia. The hat of the ordinary priest, by contrast, is worn like an ordinary hat; hence, its name.
בִּגְדֵי לָבָן הֵם אַרְבָּעָה כֵּלִים שֶׁמְּשַׁמֵּשׁ בָּהֶן כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים. כֻּתֹּנֶת. וּמִכְנָסָיִם. וְאַבְנֵט. וּמִצְנֶפֶת. וְאַרְבָּעָתָן לְבָנִים וְחוּטָן כָּפוּל שִׁשָּׁה וּמִן הַפִּשְׁתָּן לְבַדּוֹ הֵם. וּשְׁתֵּי כֻּתָּנוֹת אֲחֵרוֹת הָיוּ לוֹ לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים. אַחַת לֹבְשָׁהּ בַּשַּׁחַר וְאַחַת בֵּין הָעַרְבָּיִם. וּשְׁתֵּיהֶם בִּשְׁלֹשִׁים מָנֶה מִשֶּׁל הֶקְדֵּשׁ. וְאִם רָצָה לְהוֹסִיף מוֹסִיף מִשֶּׁלּוֹ וּמַקְדִּישׁ הַתּוֹסֶפֶת וְאַחַר כָּךְ עוֹשֶׂה בָּהּ הַכֻּתֹּנֶת:
The white garments are the four garments that the High Priests would wear on Yom Kippur. They are: a tunic, leggings, a sash, and a turban. They are all white, their threads are six-fold, and they are made from linen alone. The High Priests had two other tunics for Yom Kippur: one he would wear in the morning and one he would wear in the evening. Both of them cost 30 maneh. They were purchased with communal funds. If he wished to add to their value, he must add from his own funds. He would consecrate the additional money and then use it to have the tunic made.
- ויקרא טז: כג-כד
וּבָ֤א אַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם׃
And Aaron shall go into the Tent of Meeting, take off the linen vestments that he put on when he entered the Shrine, and leave them there.
וְרָחַ֨ץ אֶת־בְּשָׂר֤וֹ בַמַּ֙יִם֙ בְּמָק֣וֹם קָד֔וֹשׁ וְלָבַ֖שׁ אֶת־בְּגָדָ֑יו וְיָצָ֗א וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־עֹלַ֣ת הָעָ֔ם וְכִפֶּ֥ר בַּעֲד֖וֹ וּבְעַ֥ד הָעָֽם׃
He shall bathe his body in water in the holy precinct and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people.
- רמב”ן ויקרא טז:ד
…וּבְוַיִּקְרָא רַבָּה (כא יא), כְּשֵׁרוּת שֶׁל מַעֲלָן כָּךְ שֵׁרוּת שֶׁל מַטָּן, מַה שֵׁרוּת שֶׁל מַעֲלָן אִישׁ אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים, כָּךְ שֵׁרוּת שֶׁל מַטָּן “כְּתֹנֶת בַּד קֹדֶשׁ”:
…And in Vayikra Rabbah the Rabbis have said: *Vayikra Rabbah 21:10. “As the Service performed Above, so is the Service below. Just as of the Service Above it is said, one man in the midst of them clothed in linen, *Ezekiel 9:2. so of the Service below it is said, he shall put on the holy linen tunic.
- ויקרא ח:ו-ט
וַיַּקְרֵ֣ב מֹשֶׁ֔ה אֶֽת־אַהֲרֹ֖ן וְאֶת־בָּנָ֑יו וַיִּרְחַ֥ץ אֹתָ֖ם בַּמָּֽיִם׃
Then Moses brought Aaron and his sons forward and washed them with water.
וַיִּתֵּ֨ן עָלָ֜יו אֶת־הַכֻּתֹּ֗נֶת וַיַּחְגֹּ֤ר אֹתוֹ֙ בָּֽאַבְנֵ֔ט וַיַּלְבֵּ֤שׁ אֹתוֹ֙ אֶֽת־הַמְּעִ֔יל וַיִּתֵּ֥ן עָלָ֖יו אֶת־הָאֵפֹ֑ד וַיַּחְגֹּ֣ר אֹת֗וֹ בְּחֵ֙שֶׁב֙ הָֽאֵפֹ֔ד וַיֶּאְפֹּ֥ד ל֖וֹ בּֽוֹ׃
He put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him, girding him with the decorated band with which he tied it to him.
וַיָּ֥שֶׂם עָלָ֖יו אֶת־הַחֹ֑שֶׁן וַיִּתֵּן֙ אֶל־הַחֹ֔שֶׁן אֶת־הָאוּרִ֖ים וְאֶת־הַתֻּמִּֽים׃
He put the breastpiece on him, and put into the breastpiece the Urim and Thummim.
וַיָּ֥שֶׂם אֶת־הַמִּצְנֶ֖פֶת עַל־רֹאשׁ֑וֹ וַיָּ֨שֶׂם עַֽל־הַמִּצְנֶ֜פֶת אֶל־מ֣וּל פָּנָ֗יו אֵ֣ת צִ֤יץ הַזָּהָב֙ נֵ֣זֶר הַקֹּ֔דֶשׁ כַּאֲשֶׁ֛ר צִוָּ֥ה יְ-הֹוָ֖ה אֶת־מֹשֶֽׁה׃
And he set the headdress on his head; and on the headdress, in front, he put the gold frontlet, the holy diadem—as God had commanded Moses.
For more, see: https://www.herzog.ac.il/vtc/tvunot/mega39_grossman.pdf
