EXODUS XXVII:20-XXX:10

MEANING OF THE GARMENTS

The previous chapters described what were the materials necessary for the construction of the Mishkan (Tabernacle)and the elaboration of the elements that would be located and used inside. Now, the Torah (Pentateuch) lists the different garments that Aaron, the Kohen Gadol (High Priest), and the other Kohanim (Priests) during the exercise of their functions within the Mishkan. Although the inner qualities of the person are determinant, the sacred text emphasizes the outer clothing, perhaps as the symbol of the authority it represents. Even today, the policeman’s uniform is his badge, while the crown and scepter are the symbol of a monarch’s authority. 

The biblical narrative mentions that God made garments for the first couple after they ate the fruit of the forbidden tree. It can be assumed that, initially, the human being possessed intrinsic, intellectual and spiritual characteristics, which differentiated him from the rest of the creatures. But, after disobeying the only Divine instruction he had received, the human being demonstrated the fragility of his intellect and, therefore, required a superficial distinctive that separated him from the animal world. In fact, man is the only creature that wears external clothing.

The original differentiation, which probably consisted in the human capacity to conceive of God as the Creator of the universe, imposed on him an ethical conduct by which he would demonstrate his conscious willingness to serve God. This difference from the rest of the creatures was nullified, or at least minimized, by the disobedience of Adam and Chavah (Eve). The failure to comply with the Divine instructions forced the use of an external symbol to distinguish the couple from the rest of the creatures. 

In the case of Noah, the great survivor of the Flood also brings out the clothing that should cover the human body. Drunk from drinking too much wine, Noah is seen in his nakedness, orperhaps sodomized by his son Kena’an. Upon hearing of the affront, his other sons, Shem and Yefet, cover the body of the elderly father with a sheet. 

In another biblical episode, the badge he receives from fatherYaakov (Jacob) is a tunic of many colors which, in turn, produces the zeal of his brothers and finally leads to the sale of Yosef (Jospeh), to the Egyptian exile of the entire family. This deference he received is repeated by Yosef after revealing his identity to the brothers who had come to buy food in Egypt, when he gives 5 new different sets of royal clothes to Binyamin(Benajamin), his brother of father and mother. 

Even the people were obliged to place Tsitsit on the four corners of their clothing, items that were to remind them of their relationship with God, the obligation to live according to the instructions of the Mitsvot (religious instructions). They were to refrain from wearing Sha’atnez, garments made of a combination of linen and wool and, according to a tradition mentioned in the Talmud (Oral Law) to cover their heads with a cap, a kippah. The tefillin, the phylacteries are perhaps the most relevant external symbol, the “ot“, the “sign” that was to remind the Hebrew that the intellect, the feeling and the decisive physical force must be at the service of God. 

The Torah does not mention whether Moshe (Moses) wore any special clothing. Perhaps the spirituality that the great teacher of the Hebrew people had attained made an external element unnecessary, because Moshe was the Adon Hanevi’im, the “Lord of all the Prophets” who had experienced the closest approach to God. While other prophets felt God’s presence during sleep or in an imperfect vision, Moshe spoke to God Panim el panim, “face to face,” the literary image that highlights the special relationship this great leader had with the Divine. Ki karan or panav, the radiance of his face bore witness to this intimate relationship with the Creator.

Therefore, the special clothing of the Kohanim continues an ancient tradition. While it served to differentiate the Kohanimfrom the rest of the collective, perhaps its primary purpose was to make the Kohanim aware of their calling, a fundamental task that included representing the people during the Korbanot(sacrifice) service. Although on the holiest day, Yom Kippur(Day of Atonement), he had to implore forgiveness for his personal mistakes, he could not conclude the service without asking forgiveness for the collective, for Am Yisrael.

MITZVAH: ORDINANCE OF THE TORAH IN THIS PARSHA

CONTAINS 4  POSITIVE MITSVOT AND 3 PROHIBITIONS

98. Exodus 27:20 Prepare the Menorah Lampstands  

99. Exodus 27:41 The Kohanim (priests) owe special garments

100. Exodus 28:28 The breastplate (Choshen) must not be separated from the apron (Ephod) 

101. Exodus 28:32 Do not tear the apron (Ephod)

102. Exodus 29:33 Eating the flesh of the sin offering (Chatat) and the guilt offering (Asham)

103. Exodus 30:7 Burn the incense

104. Exodus 30:9 Do not burn incense or offer sacrifices on the Golden Altar (Mizbe’ach Hazahav)