We may infer from the pasuk that once the Eiphod and the Choshen were attached, they were to remain that way always. Consequently, Aharon donned a single garment. This is inconsistent with the pasuk in Parashas Tzav (Vayikra 8:7,8), which implies that Aharon put on two separate garments. Horav David Feinstein, Shlita, suggests that in Parashas Tzav the Torah‘s intention was regarding the threads which connect the two garments, whether to be loosened or tightened, so that it fit the Kohen Gadol properly.
Horav Feinstein proceeds to expound upon the symbolism between the two garments which were worn as one. In the Talmud, Arachin 16a, Chazal state that the Eiphod represents mitzvos bein adam la’Makom, between man and Hashem. The Eiphod, thus, atoned for idol-worship. The Choshen which atoned for the sin of perverting justice, signified those mitzvos which were bein adam la’chaveiro, between man and his fellow man.
Undoubtedly, each of these two sets of mitzvos is of equal importance. To differentiate between the importance of “social” mitzvos and “spiritual” mitzvos is unthinkable. One cannot serve the Almighty unless his relationship with his fellow man is in order. Similarly, one cannot be the paragon of human relations if he is alienated from Hashem. The unseverable bond that exists between these two sets of mitzvos is manifest in the halachah which demands that the Kohen Gadol never don the Choshen without the Eiphod.
Horav Feinstein now reverts back to the seeming inconsistency between the pesukim of our parsha and that of Parashas Tzav. Although the bond between these mitzvos is compelling, the relationship must sometimes be adjusted to suit the situation. At times circumstances demand that greater emphasis be placed upon human relations, while in other instances our focus remains upon avodas Hashem, serving the Almighty.
This, posits Horav Feinstein, is the meaning behind the disparity between the pesukim. The Choshen/Eiphod is inextricably bonded as one garment. At times, however, the attachment should be relaxed, placing greater emphasis on one half of the garment than on the other. Other circumstances will develop requiring a “tightening” of the garment. In any event, the purpose is to adjust the fit upon the Kohen Gadol. Likewise, our Torah is a living Torah, which– through the Kohen Gadol’s interpretation — lends itself to responses which vary in accordance with the circumstances.
