It should also be in Zechus L’Refuah Shileimah for:
-My father Bunim Tuvia Ben Channa Freidel
-My grandmothers Channah Freidel Bas Sarah, and Shulamis Bas Etta
-MY BROTHER: MENACHEM MENDEL SHLOMO BEN CHAYA ROCHEL
-Mordechai Shlomo Ben Sarah Tili
-Noam Shmuel Ben Simcha
-Chaya Rochel Ettel Bas Shulamis
-And all of the Cholei Yisrael, especially those suffering from COVID-19 and the Meiron tragedy.
-It should also be a Z’chus for an Aliyah of the holy Neshamos of Dovid Avraham Ben Chiya Kehas—R’ Dovid Winiarz ZT”L, Miriam Liba Bas Aharon—Rebbetzin Weiss A”H, as well as the Neshamos of those whose lives were taken by terrorists (Hashem Yikom Damam), COVID-19, and the Meiron tragedy.
-It should also be a Z’chus for success for Tzaha”l as well as the rest of Am Yisrael, in Eretz Yisrael and in the Galus.
לע”נ שמואל מנחם בן אריה לייב
לע”נ לאה בת אברהם
לע”נ יהודה חסדא יקיר בן הרב שלמה
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What was the purpose of the Bigdei Kehunah? The Torah explains that the Bigdei Kehunah served “L’Chavod U’L’Sifares” [Shemos 28:2], translated loosely as “for honor/glory and for splendor.” But, what does that mean? And for the whose honor and splendor are they?
We will offer several approaches according to the straight read.
Ibn Ezra, Ramban, Rabbeinu Bachya, Netziv, Or HaChaim all explain, probably among many others, that the beautiful garments served to honor the wearers, the Kohanim themselves.
Bechor Shor argues more precisely that they served to honor to the office or the service of the Kehunah.
Chibah Yiseirah Al HaTorah argues that if one looks closely at the Chumash, the Torah delineates two purposes [Ibid. 28:2-3], the first was for “glory/honor and splendor” and the second was “L’Kadsho L’Chahano Li,” to sanctify and fully confer Kehunah upon Aharon (or as I like to say, “priestify”). These two purposes perhaps represent the privilege and responsibility of Kehunah.
R’ Shimshon Raphael Hirsch differentiates between “Kavod” and “Tiferes,” arguing that Kavod refers to the spiritual essential character while Tiferes refers to an adornment which brings esteem to that individual. The Kohein required both.
Finally for now, Sforno and HaK’sav V’HaKabbalah differentiate the terms stating that the Kavod of the garments was to honor Hashem, while the Tiferes or the brilliance was for the Kohein to be displayed before everyone around him.
The Shlah directs us to Targum Onkelus who translates the term Bigdei Kehunah as “Livushei D’Y’kar” (garments of honor), almost the exact same way that he translates “Kasnos Or”-“garments of leather (alt., light)” which Hashem dressed Adam in before expelling him from Gan Eden [Bereishis 3:21].
Ba’al HaTurim points out similarly that the word “Vayalbisheim” (“and he dressed them”) appears twice in Tanach, once when Hashem dressed Adam and once when Moshe dressed the Kohanim [Vayikra 8:13]. Explains the Ba’al HaTurim, Adam was provided him his own garments of Priesthood. Now, the Kohanim would return to Hashem’s “garden” with restored honor.
The Gemara in Megilah [12A] picks up on the fact that the words “Kavod” and “Tiferes” appear in the description of Achashveirosh’s party, explaining that Achashveirosh wore none other than the Bigdei Kehunah. Thus, he misappropriated these concepts for his own ego while celebrating the destruction of Hashem’s glorious Temple.
Ramban and Rabbeinu Bachya explain, Al Derech HaEmes (code words for Kabbalah) that “Kavod” and “Tiferes” are actually titles for Hashem Himself (and they cite several verses to support this). Thus, in simplified terms, Aharon wore them to serve and honor Hashem Who is the Essence of “Kavod” and “Tiferes.”
We should be Zocheh to the restoration of honor/glory and splendor—both our honor, Hashem’s honor–with the coming of Moshiach, Bimheirah BiYomeinu!
Have a Great Shabbos!
-Yehoshua Shmuel Eisenberg