The Priestly Garments: 10 Interesting Facts

1. The Talmud (Tractate Yoma) cites Rabbi Chama's statement about the importance of the bigdei kehuna (priestly garments): "Rabbi Chama bar Chanina said... were it not for the bigdei kehuna, no remnant or survivor would have remained of Israel's enemies [a euphemism used to refer to the Jewish people themselves. On account of the atonement provided by the bigdei kehuna, a remnant of the Jewish people survives].

2. The bigdei kehuna atone for the Jewish people. The Talmud (Moed Katan) states: "Rabbi Elazar said, why is Aaron's death juxtaposed with the bigdei kehuna? Just as the bigdei kehuna atone, so too the death of the righteous atones."

3. Abarbanel explains that the bigdei kehuna epitomize the essence of the Jewish people in three different ways: "Theketonet (tunic) for the perfection of actions and qualities, the michnasayim (breeches) for abandoning luxuries and frivolities, the avnet (belt) to strengthen against desires, thoughts, and luxuries and frivolities, the mitznefet (turban) to strengthen beliefs and virtues dependent on law and intellect." Abarbanel adds: "The kohen gadol's (High Priest) garments manifest the foundations of faith, the ephod indicates the uniqueness of Israel in particular, and humanity as a whole, the me'il (robe) to know Divine Providence, with bells to know that all his movements are seen and heard, the choshen (breastplate) indicates the existence of prophecy, which is only among the Jews, which is above the natural order, and the tzitz (headplate) indicates that prophecy is more honorable than divination which depends on imagination, and [prophecy] is clear, illuminating, perfect and certain, not like imagination and star-gazers."

Abarbanel offers another approach: "...a second way is according to the places where the garments were placed: the mitznefet and the tzitz on his head so that his thoughts would be holy and his beliefs pure. The choshen on the heart for his thoughts and prayers, with the names of the children of Israel on them, so he would always think of them. The ephod on the liver so that his food would be pure, and his procreation would be holy... and the four simple garments: Theketonet directly on the skin, the michnasayim directly on the flesh, the mitznefet on the bones, and the avnet on the sinews."

The Abarbanel also suggests a third approach: "The garments allude to all existence connected together as one person, the tzitz - the intellectual world, which is distinct from corporeality; the mitznefet for the celestial bodies; the ephod for the material compounds, and the gold thread in them for the human intellect thinking of the four elements. The choshen alludes to Israel and its levels of prophecy and Torah, and the me'il to the service of the kohen gadol..." (Abarbanel, Shemot 28:6)

4. The Jerusalem Talmud explains why the garments are not made of gold: "Why doesn't he serve in gold garments? Because of pride, Rabbi Simon said: As it is written, 'Do not glorify yourself before a king,' Rabbi Levi said that a prosecutor cannot become a defender, yesterday it is written about them 'they made themselves gods of gold,' and now he stands and serves in gold garments..."

5. The Jerusalem Talmud also notes: "Two things had no atonement, and the Torah established atonement for them, and these are: one who speaks slander, and one who kills a person accidentally. For one who speaks slander, there was no atonement, and the Torah established for him atonement through the bells of the me'il, 'And it shall be upon Aaron to serve, and its sound shall be heard, let sound come and atone for sound.' For one who kills a person, there was no atonement, and the Torah established for him atonement through the death of the kohen gadol..."

6. The author of Sefer Hachinuch explains the rationale behind the bigdei kehuna: "The kohanim were commanded to wear special garments for greatness and honor, and then they would serve in the Temple... Among the roots of the commandment is the principle established for us that a person is affected by his actions, thoughts, and intentions, and the atoning messenger needs to direct all his thoughts and intentions to the service; therefore, it is appropriate to wear garments designated for it, so that when he looks at any place on his body, he will immediately remember and be awakened in his heart before Whom he serves, and this is similar to tefillin that everyone was commanded to place on part of the body as a reminder of proper thought... And the avnet that he wraps around his loins is thirty-two cubits long, and he encircles and returns it around his body wrap upon wrap, and thus he feels it at all times in his arms because, due to its height with many encirclements, the arms touch it in any case."

7. The Talmud (Tractate Arachin), cites the words of Rabbi Anani: "Why is the section of the bigdei kehuna adjacent to the section of sacrifices? To tell you: just as sacrifices atone, so do the bigdei kehuna atone. The ketonet atones for bloodshed, as it is written 'and they dipped the tunic in blood.' The michnasayim atone for sexual immorality, as it is written 'and make for them linen breeches to cover the flesh of nakedness.' The mitznefet atones for the haughty, as Rabbi Chanina said, 'Let that which is high (the turban on the head) come and atone for the act of height (haughtiness).' The avnet atones for thoughts of the heart - on where it is placed. The choshen atones for judgments, as it is written 'and you shall make a breastplate of judgment.' The ephod atones for idolatry, as it is written 'there is no ephod and teraphim.' The me'il atones for slander - Hashem said: Let that which makes sound (the me'il with bells) come and atone for the act of sound (the sin of speech). The tzitz atones for acts of impudence - it is written here 'and it shall be upon Aaron's forehead' and it is written there 'and you had the forehead of a harlot.'"

In addition to their practical role in the Temple service, each garment worn by Aaron served a deeper purpose of atonement. When the kohen gadol donned his sacred vestments, every piece affected the inner spiritual state of the entire nation.

8. The mitznefet, which is essentially a head covering, comes to atone for the haughty. Head coverings are related to haughtiness. The Maharsha on this Gemara explains that walking without a head covering expresses haughtiness toward God, as the Talmud states (Tractate Shabbat 156b): "Cover your head so that you will have the fear of heaven." The mitznefet increased awe of God and submission to the Master of the universe. These things, in turn, prevent one from falling prey to sin.
A person's negative character traits can only be reined in by adopting these values. Only through fear of heaven, recognizing Hashem's role in the world, and submitting to Him, can a person overcome his negative tendencies.

9. The avnet atones for our inner thoughts. Even mere thoughts demand atonement since, in the words of our Sages, "thoughts of sin are more difficult than sin." A person's thoughts make up his inner self, his inner temple.

10. The tzitz atones for acts of impudence. The tzitz is placed on the forehead, which symbolizes willpower, which can be both a positive or negative force. Beyond this, the tzitz atones for impudence and channels boldness: "Be bold as a leopard to do the will of your Father in heaven."