Rabbi David Etengoff

​Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
At the beginning of each book of the Torah, the Ramban (Nachmanides, 1194-1270), in his Commentary on the Torah, suggests a name that represents the essence of the work. In our case, he calls Sefer Vayikra, “Torat Kohanim v’HaLevi’im” (“The Laws of the Priests and Levites”). He then proceeds to give us a brief synopsis of some of its essential themes:

Herein all matters of the Ritual Offerings (Korbanot) and the proper way in which to guard the purity (taharah) of the Mishkan (Portable Desert Sanctuary) are to be found.  This is the case, since we have already had one sefer [i.e. Sefer Shemot] that focused upon exile and the redemption therefrom. This work concluded with the topics of the Tent of Meeting (Ohel Moed = Mishkan) and the Glory of Hashem with which it was filled. [Thus, it is proper and fitting] that Hashem now commands us concerning the Korbanot and various modalities whereby we can guarantee the taharah of the Mishkan. [This material was presented in order] to ensure that the Ritual Offerings would provide expiation for them [i.e. the Generation of the Desert] – rather than have the sins be a cause to drive away the Divine Presence from their midst. (Translation and additions my own)
 
Sadly, it has been nearly 2,000 years since the destruction of the Second Beit HaMikdash (Holy Temple) and the cessation of the Korbanot. Consequently, for many of us, the Ritual Offerings appear to be “foreign” and almost beyond understanding. As such, let us turn to the thought of Rabbi Shimshon Raphael Hirsch (1808-1888), who, in my view, provides us with one of the most profound analyses for understanding the true meaning of the Korbanot:

A korban is never used for a present or gift; it is used exclusively with reference to a person’s relation to G-d, and can only be understood from the meaning that lies in the root “krv.” Krv means to approach, to come near, and to enter into a close relationship with someone. This, then, is the underlying idea of the object and purpose of hakravah (drawing close), namely, the attainment of a higher sphere of life. (Commentary On the Torah, Sefer Vayikra 1:2, translation my own)
 
The concept of korban as the vehicle whereby one obtains “the attainment of a higher sphere of life” is the essence of Rav Hirsch’s explanation of our term. The makriv (the one who brings the korban) has an overwhelming desire to draw near to the Creator, to communicate with Him. From this perspective, the Korbanot emerge as a symbolic fulfillment of the celebrated second verse of the Shema: “And you shall love the L-rd, your G-d, with all your heart and with all your soul, and with all your means.” In sum, the goal of a korban is to enable “kirvat Elokim - nearness to G-d” which, within the Torah’s purview, is “the attainment of a higher sphere of life.” Indeed, Dovid HaMelech (King David) taught us a powerful lesson when he declared: “kirvat Elokim li tov” (“Closeness to G-d is what is truly good for me,” Sefer Tehillim 73:28).

What is kirvat Elokim? I believe we can answer this question by examining the expression “kerov Hashem” (“Hashem is close”) that appears twice in Sefer Tehillim:

The L-rd is close to the broken-hearted, and He saves those of crushed spirit. (34:19)
The L-rd is close to all who call upon Him, to all who will call upon Him in truth (b’emet). (145:18, these and all Bible translations, with my emendations, The Judaica Press Complete Tanach)
 
These pasukim (verses) cite three categories of people that achieve closeness to the Almighty: the broken hearted, those of crushed spirit and those who call upon Him in truth. I believe these groups share at least one characteristic in common, namely, they approach Hashem with the humble recognition that they are totally dependent upon Him. Any sense of arrogance is absent, including an attitude of “b’kochi v’otzem yadi” (“My strength and the might of my hand has accumulated this wealth for me,” Sefer Devarim 8:17) Instead, it has been replaced by:

We shall thank You and relate Your praise – for our lives, which are committed to Your power and for our souls that are entrusted to You; for Your miracles that are with us every day; and for Your wonders and favors in every season – evening, morning and afternoon. (“Modim,” translation, The Complete ArtScroll Siddur: Weekday, Sabbath and Festival, page 113)
 
With Hashem’s help and guidance, and our fervent desire, may we recognize our complete dependence upon Him. Then, as if we were actually able to bring Korbanot, we will be able draw close to Him by joining those “who call upon Him…who will call upon Him in truth.” V’chane yihi ratzon.

Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].

*** My audio shiurim for Women on the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

​
Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
The second of our two Torah portions, Parashat Pekudei, contains the final verse of Sefer Shemot:

For the cloud of the L-rd was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys. (Sefer Shemot 40:38, this and all Bible translations, The Judaica Press Complete Tanach)
 
A careful reading of the pasuk (verse) reveals that it is comprised of four separate, yet interrelated phrases, namely, “For the cloud of the L-rd was upon the Mishkan by day,” “and there was fire within it at night,” “before the eyes of the entire house of Israel,” and “in all their journeys.” Let us now turn to an examination of these expressions.

HaRav Yissachar Shlomo Teichtal zatzal (1885-1945) was a rav, posek, author and Religious Zionist. In his recently posthumously published work on the Torah entitled, Mishneh Sochir, he notes that “it is well-known that there were seven clouds of glory (ananei hakavode) that provided for the needs of the Jewish people during their time in the desert. [Moreover,] as a result of these clouds, the Jewish people lacked for nothing.” To buttress this contention, he cites Moses’ words to our forebears: “For the L-rd, your G-d, has blessed you in all the work of your hand; He knows of your walking through this great desert; these forty years that the L-rd your G-d has been with you, you have lacked nothing.” (Sefer Devarim 2:7, Mishneh Sochir, Parashat Pekudei, s.v. ki anan, translations my own) In general, the ananei hakavode reflect the palpably immanent Divine Providence (hashgacha pratit) that the Master of the Universe bestowed upon our ancestors. In Rav Teichtal’s view, however, “the cloud of the L-rd [that] was upon the Mishkan by day,” represented: “…the highest form of humanly recognizable Divine Providence…in order for there to be the fire of Torah at night (“and there was fire within it at night”). In other words, G-d’s miraculous protection by day, whereby the nation’s legitimate needs were addressed, made it possible for the Jewish people to freely and intensely learn Torah at night. In addition, he opines that this cloud was visible “before the eyes of the entire house of Israel” so that “the entire Jewish people could experience the self-same Divine Providence [and Presence] as the Mishkan (Portable Desert Sanctuary) itself.” As such, we have the complete fulfillment of Hashem’s rationale for the construction of the Mishkan: “And they shall make Me a sanctuary and I will dwell in their midst.” (Sefer Shemot 25:8) This explication provides a natural transition to the concluding phrase of our pasuk, “in all their journeys,” i.e. Hashem is ever-present – not just during the 40 years in the desert, but rather, as Rav Teichtal notes, “even during the times the Jewish people travel through their [seemingly endless] exile.” In my view, this is reminiscent of the words penned by King David so long ago: “For the L-rd will not forsake His people, nor will He desert His inheritance.” (Sefer Tehillim, 94:14)

The Vilna Gaon (“the Gra,” Rabbi Elijah ben Solomon Zalman, 1720-1797) focused upon our pasuk in the context of the verses that represent the dialogue that transpired between G-d and Moses in the aftermath of the Chet HaEgel (Sin of the Golden Calf). In particular, he emphasizes the relationship that obtains between, “…I will perform wondrous acts such as have not been created upon all the earth and among all the nations…” (Sefer Shemot, Parashat Ki Tisa 34:10) and our pasuk:

And this that is written, “I will perform wondrous acts such as have not been created upon all the earth and among all the nations,” specifically refers to the indwelling of the Cloud of Glory on the Mishkan, and the splendor that rested thereupon, that went before the Jewish nation and was visible to the entire world. As the Torah states: “You, the L-rd appear to them eye to eye and Your cloud rests over them. And You go before them with a pillar of cloud by day and with a pillar of fire by night.” (Sefer Bamidbar 14:14, Sefer Chumash HaGra, Parashat Ki Tisa 34:10, based upon Sefer Aderet Eliyahu, this and the following translations my own)
 
At this juncture, the Gra contrasts the unique nature of the Cloud of Glory that was upon the Mishkan to that of the Cloud of Glory that accompanied the Jewish people during their departure from Egypt:

Even though there was a Cloud of Glory that accompanied and went before them during the Exodus, it was short-lived and remained with them only until the Sea of Reeds (Yam Suf). Moreover, it was invisible to the vast majority of the Jewish people, since it was seen solely by the prophets that were among them. This was not the case in this instance [i.e. our parasha’s verse]: “For the cloud of the L-rd was upon the Mishkan by day…before the eyes of the entire house of Israel in all their journeys.”
 
In sum, according to the Vilna Gaon, there were two essential differences between the original Cloud of Glory that went before our people on their journey of redemption, and the one that rested upon the Mishkan: The Cloud of Glory of the Exodus was temporary in nature, in contrast to the permanent Cloud resting on the Mishkan. Moreover, it was invisible to the majority of our nation, whereas the Cloud over the Mishkan was manifestly present before the entire people. What might account for these notable transformations? Here, too, we are fortunate, since we can once again rely upon the Vilna Gaon’s analysis:

These changes came about from the time of Moses’ prayer and onward: “For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not that You will go with us? Then I and Your people will be distinguished (v’niflinu) from every [other] nation on the face of the earth.” (Sefer Shemot 33:16) Then the Holy One answered Moses: “And He said: ‘Behold! I will form a covenant; in the presence of all your people, I will perform wonders such as have not been created upon all the earth and among all the nations…’” (Sefer Shemot 34:10) [What was this?] This is what is meant by the expression, “in the eyes of the entire Jewish people.” (Sefer Devarim 31:7, 34:12) And it is for this that we wait once again.
 
Thus, according to the Vilna Gaon, Moses’ tefilah (prayer) of reconciliation to the Almighty altered the very nature of the ananei hakavode. Now, every member of the Jewish people could apprehend the vision of the Cloud of Glory resting upon the holy Mishkan – “And it is for this that we wait once again.”

With Hashem’s help, may we learn from Moshe Rabbeinu (our Teacher Moses) how to pray with deep conviction and authentically communicate with our Creator, and may we soon see the Cloud of Glory resting upon the rebuilt Beit HaMikdash. V’chane yihi ratzon.   

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].

*** My audio shiurim for Women on the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
One of the many well-known pasukim (verses) found in our parasha refers to the totally Divine nature of the first set of Luchot HaBrit (Tablets of the Law): “Now the tablets were G-d’s work, and the inscription was G-d’s inscription, engraved on the tablets (charut al haluchot).” (Sefer Shemot 31:16, this and all Bible translations translation, The Judaica Press Complete Tanach, underlining my own) Among its many intriguing aspects, our verse contains the Tanach’s sole instance of the word “charut” (“engraved”).

The original Hebrew words in Tanach are written without vowels; therefore, they can be pronounced in a variety of ways that differ quite significantly from the Masoretic vocalized versions found in our standard texts. On occasion, Chazal (our Sages of blessed memory) homiletically utilize one of these potential alternative readings in order to underscore a major concept or idea. Thus, in a variety of Talmudic and Midrashic passages our pasuk’s words, “charut al haluchot,” receive the following reframe: “Do not read the word ‘charut’ (‘engraved’) as ‘charut,’ instead, read it as ‘cheirut’ (‘freedom’).” Therefore, rather than, “engraved on the tablets,” the reading becomes “freedom on the tablets,” i.e. the Torah is freedom.

What do Chazal mean when they say, “the Torah is freedom?” I believe we can begin to answer this question by examining two terms developed by Sir Isaiah Berlin (1909-1997) in his 1958 Inaugural Lecture delivered before the University of Oxford. In this celebrated presentation, published under the title, “Two Concepts of Liberty,” Berlin uses the terms “liberty” and “freedom” interchangeably (Isaiah Berlin, Four Essays on Liberty, Oxford University Press, 1971, page, 121, underlining my own). He begins by noting that: “Like happiness and goodness, like nature and reality, the meaning of this term [freedom] is so porous that there is little interpretation that it seems able to resist.” Therefore, in order to address the amorphous nature of the terms, “liberty” and “freedom,” he identifies and defines two categories of freedom, namely, negative and positive freedom. Berlin suggests the following definition for negative freedom:

I am normally said to be free to the degree to which no man or body of men interferes with my activity. Political liberty in this sense is simply the area within which a man can act unobstructed by others. If I am prevented by others from doing what I could otherwise do, I am to that degree unfree; and if this area is contracted by men beyond a certain minimum, I can be described as being coerced, or it may be, enslaved…Coercion implies the deliberate interference of other human beings within the area in which I could otherwise act. You lack political liberty or freedom only if you are prevented from attaining a goal by human beings (page, 122).
 
In stark contrast, he defines positive freedom in the following manner:

I wish my life and decisions to depend on myself, not on external forces of whatever kind. I wish to be the instrument of my own, not of other men’s acts of will. I wish to be a subject, not an object; I wish to be somebody, not nobody; a doer-deciding, not be decided for, self-directed and not acted upon by external nature or by other men as if I were a thing, or an animal, or a slave incapable of playing a human role, that is of conceiving goals and policies of my own and realizing them...I wish, above all, to be conscious of myself as a thinking, willing, active being, bearing responsibility for my choices and able to explain them by references to my own ideas and purposes (page, 131).
 
Like Berlin, our Sages viewed the Torah’s concept of freedom as being comprised of both negative (freedom from) and positive aspects (freedom to). The Midrash Rabbah on Sefer Shemot (32:1 and 41:7) and Sefer Vayikra (18:3) focus upon the freedom from aspect of the Torah, in the sense that it will ultimately free the Jewish people from exile (Rabbi Yehudah), the Angel of Death (Rabbi Nechemiah), the hegemony of other nations (Rabbi Nachman) and from the trials and tribulations that we face on a daily and ongoing basis (the Rabbis). This eschatological vision is reminiscent of the prophet Isaiah’s magnificent prophecy and all that it entails:

And many peoples shall go, and they shall say, “Come, let us go up to the L-rd's mount, to the house of the G-d of Jacob, and let Him teach us of His ways, and we will go in His paths,” for out of Zion shall the Torah come forth, and the word of the L-rd from Jerusalem. And He shall judge between the nations and reprove many peoples, and they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift the sword against nation, neither shall they learn war anymore. (Sefer Yeshayahu 2:3-4)
 
In contrast to the Midrash Rabbah’s emphasis, Rabbi Yehoshuah ben Levi’s statement in Pirkei Avot 6:2 underscores the positive freedom that is inherent in the Torah:

It says in Sefer Shemot 32:16: “And the tablets were the work of G-d, and the writing was the writing of G-d (charut) engraved upon the tablets.” Do not read the [non-vocalized] word as charut (engraved), instead read it as cheirut (freedom). [This is so] since there is no one who is truly free except for one who engages in Torah study.
 
For Rabbi Yehoshuah ben Levi, the study of the words of our Creator and Chazal, His earthly representatives, is the ultimate act in which a truly free individual can engage. Why? Perhaps it is because by challenging ourselves to understand His Torah, we encounter Hashem. With awe and humility we recognize the total otherness of our Creator, while simultaneously striving to comprehend His words and the thoughts and concepts they contain. Like Yaakov Avinu, we know that when we study Torah, we are entering into a place that is so holy and so filled with the Divine Presence, our innermost-beings must declare: “Mah norah hamakom hazeh” (“How awe-filled and awe-inspiring is this place” Sefer Bereishit 28:17).

Torah study is the ultimate act of intellectual and spiritual creativity that enables us to hear and heed the word of our Creator. Thus, Talmud Torah (Torah study) emerges as the most positive of all conceivable definitions of freedom. Through it, lowly man is able to rise to the highest heights. Through Talmud Torah, we are able to actualize our true potential and enter into the grandest and most noble dialogue that is humanly possible; as such, “there is no one who is truly free except for one who engages in Torah study.”

May we be zocheh (merit) to have Hashem’s holy words of the holy Torah engraved upon our hearts, as they were upon the Luchot Habrit. Then, with G-d’s help and blessings, may we experience freedom in its most majestic sense, and finally be truly free. May this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].

*** My audio shiurim for Women on the topics of Tefilah and Megillat Esther may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.
 
A significant number of pasukim (verses) in our parasha and in Parashat Pekudei are devoted to the design and creation of the bigdei kahuna (the garments of the Kohanim). Moreover, no less than 38 verses in our parashafocus upon the intricate details associated with the mystical garb of the Kohen Gadol (the High Priest). In my view, one of the introductory pasukim to this section bears particularly careful examination: “You shall make holy garments (bigdei kodesh) for your brother Aaron, for honor and glory (l’kavode u’l’tiffaret).” (Sefer Shemot 28:2, this and all Bible translations, The Judaica Press Complete Tanach)

The expression, “l’kavode u’l’tiffaret,” is difficult to understand, since the Torah does not stipulate the manner in which the bigdei Kohen Gadol(garments of the Kohen Gadol) will impart honor and glory to Aaron and subsequent Kohanim Gadolim. The Ramban (Nachmanides, 1194-1270) grapples with this problem in his Commentary on Sefer Shemot 28:2:

“For honor and glory” may be interpreted in this manner: In order that he [Aaron] will be revered and elevated in such magnificent and splendid garments. As the text states: “…with a robe of righteousness He has enwrapped me; like a bridegroom, who, priest-like, dons garments of glory…” (Sefer Yeshayahu 61:10)  This is the case, since, at the time of the Torah, these garments [of the Kohen Gadol] were most often worn by the kings of this period. [Moreover,] this was unmistakably demonstrated in regards to [Joseph’s] coat: “…and he [Jacob] made him a fine woolen coat.” (Sefer Bereishit 37:3) …This means that Jacob dressed him like a son of one of the ancient kings.
 
Thus, according to the Ramban, the very act of wearing such king-like garments imbued the Kohen Gadol with great prominence in the eyes of the entire nation.

In a somewhat parallel fashion to the Ramban, my rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), elaborates upon the underlying rationale of the bigdei Kohen Gadol and their association with the concepts of authority, dignity and humility. He begins by describing the Kohen Gadol’s clothing as a type of uniform that represents authority:

“You shall make holy garments for your brother Aaron, for honor and glory.” People appointed by the public, such as government officials, have always worn uniforms. The uniform indicates that the one wearing it holds an office and is endowed with authority. Even an absolute monarch wears a uniform to distinguish himself from the ordinary citizen. Leadership and distinction express themselves in distinctive garments… (This and the following quotes, Chumash Mesoras HaRav, Sefer Shemot 28:2, page 249, based upon the notes of Aton Holzer, underlining my own)
 
At this juncture, the Rav discusses how one acquires dignity, and explores its inextricable connection to the clothing one wears:

... the dignity of man lies in his dress. Dignity, unlike any other capability, must be planted into a person. If dignity is not part of his educational process, he will never possess it; dignity does not come on its own. In a king or ruler, personal capabilities, or the lack of them, often go unnoticed. However, lack of dignity is noticed, and a ruler that exhibits it is punished by the people. Clothing is an expression not of the intellect, but of the dignity of man, and uniforms imply that those donning them are specially selected by the people and are given certain privileges that others do not receive.
 
Next, Rav Soloveitchik analyzes the relationship that obtains between humility and authority in reference to the bigdei Kohen Gadol, and the Kohen Gadol himself:

There is a special aspect of humility that is indispensable to positions of power. One’s authority comes not from within, but from without. G-d wanted the Kohen Gadol to realize that he was undeserving of his position. When he wore his “uniform,” the Kohen Gadol recognized that he filled his role not due to his own merits – which were insufficient for anyone to assume such a high office. The same was true of the king; without the donning of the royal garments, he would not have the authority to act as king.
 
The Rav’s three essential points provide us with a deeper understanding of the import of the bigdei Kohen Gadol: The uniform indicates that he holds a unique office and is endowed with authority. Then, too, clothing is an expression of the dignity of man. If this is true in general, it is all the more so the case regarding the Kohen Gadol. Crucially, the bigdei Kohen Gadol are intended to engender humility within the Kohen Gadol’s persona. The Almighty wanted the Kohen Gadol to realize that he was undeserving of his position based solely upon his own merits; instead, he was directly chosen by the Master of the Universe to serve in this role.

In his analysis of our pasuk, the Ketav Sofer (Rabbi Avraham Shmuel Binyamin Sofer, 1815-1871) places great emphasis upon the expression “bigdei kodesh” that appears prior to the phrase “l’kavode u’l’tiffaret.” He notes that, in general, “bigdei kodesh” connotes garments that would add to the holiness of the one who wears them, since they would appear to be made specifically for this purpose. As Rav Sofer clarifies, however, this was completely unwarranted in Aaron’s case:

But in truth, it was completely unnecessary for Aaaron to undergo the preparation generated by these garments, since he was fitting to serve the Almighty without them – just like our teacher Moses, may his memory be a blessing, who performed the sacrificial service in a simple white cloak. (Sefer Ketav Sofer, Sefer Shemot, s.v. v’asita bigdei kodesh (2), this and the following translation and underlining my own)
 
Why, then, did Aharon need to wear the bigdei Kohen Gadol? Fascinatingly, the Ketav Sofer’s answer underscores one of Rav Soloveitchik’s major ideas concerning our verse, namely, the overarching significance of humility:

[Given the honor and glory of the bigdei Kohen Gadol,]…arrogance and an overweening sense of self-importance could easily have become implanted in Aaron’s heart and mind, since he was different in kind and degree from all the other kohanim and uniquely chosen by Hashem. As our Sages never tired of teaching, arrogance is a negative behavioral trait from which few people can be saved. This, then, was the precise reason why Aaaron needed the holiness of these garments (kedushat habegadim) - in order that they should save him from the sin of conceit and haughtiness and ensure that arrogance would not become part of his personality…since, [after all,] they were the clothing of kings…
 
While it is certainly the case that very few of us could ever become the Kohen Gadol and thereby be zocheh (merit) to wear his king-like garments, we are nonetheless the sons and daughters of kings. As Abaye teaches us: “Rabban Shimon ben Gamliel, Rabbi Shimon, Rabbi Yishmael and Rabbi Akiva maintained that the entire Jewish people are the sons of kings.” (Talmud Bavli, Shabbat 128a) As such, each of us has the potential to bring the holiness, honor and glory represented by the bigdei Kohen Gadol to Hashem and our entire nation. With our heartfelt desire, and the Almighty’s never-ending blessing and support, may this be so. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org 
They may also be found on YUTorah.org using the search criteria of Etengoff and the parasha’s name.

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].

*** My audio shiurim for Women on the topics of Tefilah and Megillat Esthermay be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.