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TETZAVEH 5764-2004
"Keeping
the priests humble"
Rabbi
Ephraim Buchwald
In
this coming week's parasha, parashat Tetzaveh, we read
in rather minute detail, about the garments that were
worn by the Kohanim, the priests.
As
opposed to last week's parasha, which was an architect's
dream, this week's parasha is a tailor's dream--and a
rabbi's nightmare! In parashat Tetzaveh (Exodus 28:39-40,
42) we find mention or description of the four basic garments
that were worn by all priests: the Mich'nah'sah'yim--the
knee-length pants, the K'to'net--the honeycomb-patterned
linen robe, the Mitz'neh'fet--the miter or hat
made of a single long linen ribbon, and the Ahv'nayt--the
multi-colored belt, wound about the waist of the priest.
In
addition to the basic four garments, the High Priest was
attired in four additional garments: the Meh'eel--a
sky blue-colored poncho-like covering, with bells and
pomegranates attached to the bottom; the Ay'phod--the
multicolored apron upon which the breastplate was affixed;
the Cho'shen--the holy breastplate adorned with
twelve beautiful stones and containing the U'rim v'tu'mim--the
ineffable name of G-d; and finally, the Tzitz--the
golden plate inscribed with G-d's name that was worn on
the forehead of the High Priest.
The
role of the priest and the priesthood in Jewish tradition
is complex and challenging. The first allusion to the
selection of the priests may be found in the story of
the midwives who refused to abide by Pharaoh's command
to kill the newborn male children. In Exodus 1:21, we
read that G-d was impressed by the sincerity of the midwives
and that He rewarded them. "Va'ya'as la'hem bah'tim,"
He [G-d] made for them houses. The Rabbis in Sotah 11a,
explain that because of Yocheved's (Moses's mother) heroic
acts, she was blessed to be the progenitor of the houses
of Priesthood and Levites. And so it seems, that essentially
from the womb, the priests were marked for greatness.
The Torah informs us as well (Numbers 3:12-13) that the
Levites, (which includes the family of the priests), were
chosen to replace the first born as the ministers of the
People of Israel in the service of G-d, because they did
not participate in the sin of the Golden Calf.
Judaism
accords a special sense of sanctity to human garments.
The Torah records that clothes were a gift of G-d to Adam
and Eve in the garden of Eden. Genesis 3:21: "Va'ya'as
Hashem Eh'lo'kim l'Adam oo'l'ish'to kaht'not ohr, va'yal'bee'shaym,"
The Lord, G-d made for Adam and his wife garments
of skin and He clothed them. In effect, clothes reflect
the Divine element of the human being. Clothes, of course,
tend to reflect a person's profession, and often by examining
a person's clothes or uniform one may recognize a sea
captain, a policeman, a doctor, a nurse, or a religious
minister.
Similarly,
one can also identify a person's mental attitude as well,
by their proper dress or lack of proper dress. Even a
person dressed in the most costly clothes may appear disheveled.
And, of course, the economic circumstances of a person
may be revealed by the condition and cleanliness of a
person's garments.
While
one may express dissatisfaction with the seemingly undemocratic
nature of the priesthood, and argue that the priests are
given unfair advantages as a result of a mere accident
of birth, the priests are also accorded "unfair"
responsibilities as a result of that accident of
birth.
The
benefits of priesthood seem to be bountiful. The priests
play a very public leadership role for the Jewish people,
serving as the chief ministers in the Tabernacle and the
Temple. They are the beneficiaries of the people's valuable
heave offerings, the Terumah, a gift of approximately
2% of all the farmers' produce, which goes directly the
priest and his family.
On
the other hand, priests are not given any land as patrimony
in Canaan as are the other tribes. Even today, the priests
are accorded great honor--they are always called first
to the Torah, they are privileged to lead Birkat Hamazon
(Grace after Meals), and they bless the Jewish people
with the Priestly blessings in Israel as part of the daily
prayer service, and in the diaspora only on holidays.
Nevertheless, the priests personal lives are rather restricted.
They are not permitted to marry a divorced woman, and
may not attend funerals, except for their seven closest
relatives.
It
is interesting to note that the priests, as direct descendants
of Levi, started out as violent "fanatics,"
who disgraced their father Jacob by murdering the people
in Shechem after the rape of their sister Dina. Apparently,
Jacob nevertheless felt that the Levites were redeemable.
In his blessing to his sons at the end of his life, Jacob
castigates Simeon and Levi. (Genesis 49:7), "Ah'ruhr
ah'pahm kee ahz, v'ev'rah'tahm kee kah'shah'tah,"
Cursed is their rage for it intense and their wrath for
it is harsh, "ah'chal'kaym b'Ya'akov, va'ah'fee'tzaym
b'Yisrael," I will separate them within Jacob
and will disperse them in Israel. This verse is generally
understood as the source for the dispersion of the tribes
of Levi and Simeon among the other tribes and their not
receiving land in Canaan. Once dispersed, we don't hear
much about Simeon. However, the fanaticism of Levi is
apparently redirected into a passion for faith, and channeled
towards the service of G-d.
It
is while performing the service of G-d that the priests
are clothed in holiness. While the vestments certainly
serve to elevate the priest above the rest of Israel by
singling them out as they appear in their divine uniforms,
the holy garments also serve as a cogent reminder of modesty
and humility. While decked in these noble clothes, the
priests know full well that these honorable garments are,
in effect, hand-me-downs, produced and tailored from the
generous donations of the Jewish people. While decked
in majesty, the priests are at the same time clothed in
humility. Hence, the priestly garments are subject to
multiple restrictions. The garments may only be worn while
the priest is on duty, while serving in the Tabernacle.
Priests are not permitted to sleep in their holy garments,
and the rabbis even question whether they are allowed
to walk around in them when not performing the holy rituals.
That the priestly vestments are clearly not the private
possession of the priests is underscored by the fact that
the Talmud in Sukkah 21a informs us that worn out priestly
garments are fashioned into wicks for the torches used
in the celebration of Simchat bet Hashoeyva during
the joyous festival of Sukkot.
Perhaps
the most effective way of keeping the priest humble is
reflected in a slight, almost imperceptible, textual nuance
that appears in the verse regarding support of the priests.
While the Torah instructs the people of Israel to give
their tithes--Ma'asrot, directly to the Levite
"who lives in your midst," (Deut. 12:12 &
14:26), there is no such parallel instruction or obligation
for the Jewish people to give their heave offerings, Terumot,
directly to the priests who live in their midst. In order
to make certain that the priests were effective in their
mission, the Israelites could choose to give their gifts
to the priest they felt served them most diligently. Clearly,
while the priests are accorded many privileges, their
ultimate sustenance depends squarely upon their effectiveness
and meritorious work.
Indeed,
Judaism tries to provide a balance of priorities in the
function and role of the priesthood. While the priest
may be robed in glorious garments and vestments, what
the Jewish people truly pray for is that our priests be
robed in holiness and justice. As we say in the prayer
that is recited as the Torah is returned to the Ark, "Cohan'eh'cha
yil'b'shoo tzeddek v'cha'see'deh'chah yeh'rah'nay'noo,"
"May your priests be clothed with righteousness and
may your faithful followers shout with joy."
May
you be blessed.
