Weekly Torah portion: Tetzaveh

Why does the Torah require that the High Priest wear beautiful vestments?

Dr. Tamar Kadari|Published: 03.02.07 , 07:07

Purim and costumes are upon us. This week’s Torah portion, parashat Tetzaveh, also treats of attire. Concerning Aaron’s vestments, the parasha states:

"Make sacral vestments for your brother Aaron, for dignity and adornment...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." (Exodus 28:2-4)

Why does the Torah require that the High Priest wear beautiful vestments? Isn’t the Tabernacle a place intended to convey the spiritual connection between God and Israel? Does the service of God require such external trappings? The midrash and biblical commentators grapple with these questions and offer a variety of answers.

The vestments are for Israel

The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893), author of Ha’amek Davar, wrote:

“For dignity and adornment…and the vestments will benefit (Aaron), as they will be for dignity and adornment in the eyes of Israel, as they will cause them to understand that God favors him and he is fit to be a vessel for the Divine Presence."

According to this interpretation, the special priestly vestments cause the Israelites to value and respect the High Priest. Aaron’s vestments are a uniform that testifies to his stature and position. God has no need of them, but people do. They help people worship God by instilling a sense of respect for the High Priest who represents them before God.

The vestments are for Aaron

Another view is expressed in a midrash in Exodus Rabba (38:3-5):

"God honored Aaron by clothing him like the ministering angels, as it says: “for he is the messenger of the LORD of hosts (Malachi 2:7) …As God said to Moses 'Make sacral vestments for your brother Aaron, for dignity and adornment,' and all this because of the Torah with which he toiled, for 'The wise will inherit honor.'" (Proverbs 3:35).

This midrash presents the beautiful vestments as a gift to Aaron. The vestments give outward expression of something within. They represent Aaron’s inner self, as a messenger of God and a scholar. Wearing the vestments can also work the other way; reminding Aaron of the noble attributes required for the sacred service.

The vestments are for God

An additional view found in Exodus Rabba (38:8) is:

“'Now this is what you shall do to them' (Exodus 29:1). The (numerological) total of “this” is 12, and this refers to the twelve stones that were upon Aaron’s breast, and upon them the names of the tribes…What is the reason? So that The Holy One shall look upon them and upon the vestments of the priest when he enters on Yom Kippur, and favorably remember the tribes."

According to this midrash, Aaron’s clothing forms part of a ritual in which every item is symbolic. The stones of the hoshen and the priestly vestments are intended to remind God of the positive attributes of the tribes, so that He will forgive Israel on Yom Kippur.

As we have seen, the subject of clothing is charged and complex. Clothing affects how we are perceived by those around us, how we see ourselves and, at times, it can symbolize things beyond us.

To end on a Purim-related theme, we note that throughout the Megillah, Esther “dresses up” and disguises her true identity. This reaches the zenith when she enters the king’s palace dressed in regal garments to ask that the king spare Israel.

The midrash in Genesis Rabba (56:1) comments:

“'On the third day Esther put on her royal robes' (Esther 5:1) – She attired herself in the royalty of her father’s house."

According to the midrash, Esther puts on the garments of Persian royalty, but in fact she “wears” the self-identity of the royal house of Judah. For the first time, Esther steps forward as a representative of her people, and she puts her life at risk. She stands there by virtue of her ancestors, but her act will itself become a symbol for the conduct of later generations.

Her impressive stand becomes a turning point in the Megillah, following which comes redemption. Paradoxically, though an act that endangers her future as the queen, she becomes the true queen of the Megillah.

Dr. Tamar Kadari is lecturer in midrash at the Schechter Institute and Bar Ilan University