The same principle can be applied to the idea of intrinsically holy people – most notably to kohanim – the one group of Jews that the Torah labels “holy to God”. In this commentary to parashat Tetzaveh, Rabbi S. R. Hirsch highlights the fact that a kohen’s service in the Mikdash is only valid so long as he is wearing the required priestly apparel. After exploring the profound moral and spiritual symbolism which the kohanic clothing contains, Rav Hirsch explains that it is this clothing – not the priest himself – that represents the ideals of the priesthood.
“Without these garments, the kohen is merely an ordinary individual. His actions take on the character of personal preference…the individual personality of the officiating kohen is exposed for all to see, and the weaknesses and faults that afflict even the best among us could easily portray him as a flawed character, far from the ideal that should be embodied by the offerings as a model in harmony with God’s Torah…When he is clothed in his priestly garments, the kohen does not appear as he actually is, but as he should be according to the dictates of God’s Torah. By the very act of donning the priestly garments for his service in the Sanctuary, he makes both himself and those around him aware of his own inadequacy in meeting the standards of the Sanctuary.”
While priests are exclusively selected to serve from the descendants of Aharon – representing the fact that their office was merited through seeking peace and love of others – on a practical level it was made up of fallible individuals. Many of these individuals would not have been thought of as exceptionally moral or righteous people. By donning these special garments, writes Rav Hirsch, the priests cease to serve as individuals – but rather represent their office. It was this priestly ideal which the people were to regard with reverence and holiness rather than the particular humans who performed the service at any point in time.
This insight provides a greater insight into the profound role that clothing plays within Jewish thought. Clothes, writes Rav Hirsch, are not merely an external adornment. Rather they have meaning that must be internalised not only by onlookers who observe them but also by wearers themselves. As we count down the days until Purim, it is notable that the role of clothing features more centrally in the book of Esther than in any other biblical work.
The opening chapter sees Vashti summoned to parade before the king in her royal crown. Malbim understands this to be highly significant: Achashverosh sought to demonstrate to the gathered dignitaries that Vashti’s claim to the crown was subject to HIS whim – despite her superior royal pedigree. Later on we see Esther “donning royalty” in order to petition the king. Haman’s eye for power is exposed by his suggestion to Achashverosh that he be allowed to wear the king’s clothing. And the shift in dynamics between the Jews’ perilous fate in the first half of the Megillah and their subsequent ascendancy is skillfully underscored by Mordechai’s contrasting clothing. Upon hearing of the initial genocidal decree Mordechai goes out in the streets wearing sackcloth and ashes – a parallel later verse describes Mordechai in celebratory mood “clad in royal apparel of turquoise and white with a large gold crown and robe of fine linen and purple”.
Perhaps the lesson to take away from the priestly garments – and the widespread custom to wear costumes on Purim – is that holiness, like clothing, is not intrinsic. Like the costumes that we will put on ourselves in the days ahead, righteousness and kindness is something that we must choose to cloak ourselves in. These aspirations that we identify may be ideals that are not always lived up to – there is “no man on Earth who is righteous and does not sin”. The message of the priestly garments is that, at the very least, our moral and spiritual ideals are values that we hold up and aspire to work towards over the course of our lifetime.
First posted to Facebook 5 March 2023, here.
