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“A gold bell and a pomegranate on the hem of the robe, all around… Its sound shall be heard when he enters the sanctuary.” (28:34,35)

Resplendent in his bigdei kehunah, priestly vestments, the Kohen Gadol was a sight to behold. The dignity and beauty of the vestments, their glory and splendor, were intended to increase the reverence reflected upon his exalted station in Jewish life. However, there is one seeming enigma about the vestments — seventy-two bells were attached to the bottom of the Kohen Gadol’s robe. Does making noise when walking add to one’s dignity?  It definitely calls attention to the individual! Apparently, there was a profound purpose in having these bells hanging from the robe. The Torah states that when the Kohen Gadol…

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“And these are the garments which they shall make: a breastplate, an ephod, a robe, a checkered tunic, a turban and a sash.” (28:4)

It is interesting to note that, while this pasuk mentions six garments, instructions were actually given for the fabrication of eight garments. The tzitz, headplate, and michnasayim, breeches, are not mentioned here. Why are these garments left out of this pasuk? Horav Dovid Feinstein, Shlita, suggests that on the one hand these two garments represent the elementary foundation of human decency. On the other, the garments represent the spiritual apex of the Kohen Gadol’s spiritual ascendency. These two garments were an obvious requirement. The Kohen Gadol needed to wear breeches for the sake of modesty.  The fact that breeches were…

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“And you shall make holy garments for Aharon your brother, for honor and distinction. Any you shall speak to all that are wise hearted… that they make Aharon’s garments, to sanctify him that he may serve Me.” (28:2,3)

If one carefully reads the text, it is apparent that Moshe’s command to those who were to make the holy vestments was not consistent with Hashem’s command to him. Hashem told Moshe that the garments were to be made for “honor and distinction.” Moshe, however, implored the artisans to make vestments that would sanctify the kohen for his duty to serve Hashem.  Why is there a disparity between the two directives? Horav Yosef Yehudah Leib Bloch, z.l., offers the following explanation. The creation of the bigdei kehunah, priestly vestments, was by no means a menial task. It required the creative…

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“And they shall take for you pure olive oil… to cause a lamp to burn continually.” (27:20)

In the Talmud Shabbos 22b, Chazal state that the Ner Ma’aravi, western lamp, which miraculously continued to burn, attested universally to Hashem’s presence among Bnei Yisrael. This is enigmatic. The menorah was situated in the Mishkan and later in the Bais Ha’Mikdash. These were places in which no Yisrael — and surely no gentile — was permitted to enter. If so, how did the western lamp serve as testimony to confirm Hashem’s presence among Klal Yisrael to the world? Horav Yitzchak Hutner z.l., asserts that the Ner Ma’aravi inspired Bnei Yisrael to be cognizant that the Shechinah reposed among them. …

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“And they shall take for you pure olive oil, crushed, for illumination.” (27:20)

Rashi explains that a two-stage process was necessary to prepare the olive oil. The olives were first crushed to express the first oil, which was required for lighting the menorah. They were then ground up to extract additional oil, which could be used for the menachos, meal offerings, but was not suitable for the menorah. This is consistent with the Talmud in Menachos 86a which states, “Crushed oil is required for the menorah, but crushed oil is not required for the menachos.” This halacha carries with it a simple, but profound, lesson. Horav Eliyahu Meir Kovner z.l., suggests that the…

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