06 Mar 2025 Tetzaveh/Purim 5785: Royal Garments

This week’s parsha, Parshas Tetzaveh, outlines – in intricate and beautiful detail – the special bigdei kehunah (priestly vestments) that Aharon and his sons wore when they served in the Mishkan. The Kohen Gadol (High Priest) donned eight garments, while the kohen hedyot (ordinary priest) donned four.

A kohen who served in the Mishkan/Mikdash without these clothing was chayav misah (liable for death), for serving mechusar begadim (missing the clothing). The clothing were an integral part of the avodah (Divine service) that defined the role of the kohen, elevated him to his position, and gave him his regal bearing.

The pasuk tells us that Hashem told Moshe: וְעָשִׂיתָ בִגְדֵי–קֹדֶשׁ, לְאַהֲרֹן אָחִיךָ, לְכָבוֹד, וּלְתִפְאָרֶת, and you shall make holy garments for Aharon your brother, for honor and majesty (Shemos 28:2). When the kohen served in his special garments, not only was it an elevation for him – לְקַדְּשׁוֹ לְכַהֲנוֹ–לִי, to sanctify him to be a kohen to Me (ibid., v.3) – but it also brought glory and honor to his service of G-d. It was a mark of distinction for the kohen, for HKB”H (keviyachol), and for the avodas ha’Mikdash.

Interestingly, the parsha of Tetzaveh always coincides with the yomtov of Purim. One of the very first things we know about Achashvairosh is that in the third year of his reign, he made a feast for all his officers and servants, the army of Paras (Persia) and Madai (Medes), the nobles and officers of the provinces before him (Esther 1:3). Many events occurred at this party, but the very first thing we are told is:

בְּהַרְאֹתוֹ אֶת–עֹשֶׁר כְּבוֹד מַלְכוּתוֹ, וְאֶת–יְקָר, תִּפְאֶרֶת גְּדוּלָּתוֹ; יָמִים רַבִּים, שְׁמוֹנִים וּמְאַת יוֹם – When he showed the riches of his glorious kingdom, and the splendor of his excellent majesty, many days, one hundred and eighty days (ibid., v.4). It is significant that the Megillah highlights the first detail of the party as being בְּהַרְאֹתוֹ אֶת–עֹשֶׁר כְּבוֹד מַלְכוּתוֹ, he showed off/displayed the riches of his glorious kingdom. What are these riches he displayed before all for one hundred and eighty days?

״בְּהַרְאוֹתוֹ אֶת עוֹשֶׁר כְּבוֹד מַלְכוּתוֹ״, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: מְלַמֵּד שֶׁלָּבַשׁ בִּגְדֵי כְהוּנָּה. כְּתִיב הָכָא: ״יְקָר תִּפְאֶרֶת גְּדוּלָּתוֹ״, וּכְתִיב הָתָם: ״לְכָבוֹד וּלְתִפְאֶרֶת״

The Gemara (Megillah 12a) teaches: “When he displayed the riches of his glorious kingdom,” Says Rabi Yose bar Chanina: this teaches us that Achashvairosh wore the bigdei kehunah to his feast. How do we know? Because the verse says here (Esther 1:4): יְקָר תִּפְאֶרֶת גְּדוּלָּתוֹ, the splendor of his excellent majesty; and the verse says there (in Tetzaveh, when describing the begadim, Shemos 28:2), לְכָבוֹד, וּלְתִפְאָרֶת, for honor and majesty.

Since the same word is used regarding the bigdei kehunah and the party of Achashvairosh – תִּפְאֶרֶת, majesty or glory – Chazal understand that the Torah is telling us that the king wore the garments plundered from the Temple at the time of its destruction. Rashi on the Gemara comments: בגדי כהונה – שהיו בידו שם בגדי כהן גדול שהביאן מירושלים – he donned the priestly garments: that he had in his possession, which they had brought from Jerusalem (at the time of Churban Bayis I).

Achashvairosh believed – as do all of our enemies throughout all times – that the Jews had been defeated, their city lay in ruins, their Temple plundered and destroyed, their G-d had abandoned them (chalilah!), and their victory over the Jews was total and complete. Donning the priestly vestments at his party of hedonism, drinking, feasting and immorality, was, to him, the crowning achievement (pun intended) of his kingdom. The Jews had suffered defeat and a celebration of the highest order was in order!

And yet… though at times, Hashem’s presence is hidden from us, as in the times of Haman and Achashvairosh and their nefarious plot of destruction [Chullin139b – אסתר מן התורה מנין (דברים לא, יח) ואנכי הסתר אסתיר], we know with certainty, as history has proven time and again, that Hashem has never, and will never, abandon His people.

When their star seems to rise, it is only so that their downfall will be that much greater. The Psalmist reminds us: בִּפְרֹ֚חַ רְשָׁעִ֨ים כְּֽמ֥וֹ עֵ֗שֶׂב וַ֖יָּצִיצוּ כָּל־פֹּ֣עֲלֵי אָ֑וֶן לְהִשָּֽׁמְדָ֥ם עֲדֵי־עַֽד, When the wicked spring up as the grass, and when all the workers of iniquity flourish; it is so that they may be destroyed for ever (Tehilim, 92:8, kapitel Mizmor shir la’yom ha’Shabbos).

And so, the ones who wanted to destroy us were destroyed; וַיִּתְלוּ, אֶת–הָמָן, עַל–הָעֵץ, אֲשֶׁר–הֵכִין לְמָרְדֳּכָי – and they hung Haman on the tree that he had prepared to hang Mordechai (Esther 7:10), and the ones they wanted to destroy were elevated, exalted, and saved.

וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ, בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר, וַעֲטֶרֶת זָהָב גְּדוֹלָה, וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן; וְהָעִיר שׁוּשָׁן, צָהֲלָה וְשָׂמֵחָה – and Mordechai left this king’s presence in royal clothing, blue wool, and fine white fabric, and a large crown of gold, and a wrap of fine linen and purple, and the city of Shushan was jubilant and happy (Esther 8:15).

The tables turned by the command and salvation of G-d – וְנַהֲפוֹךְ הוּא, אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשֹׂנְאֵיהֶם, and it was overturned, that the Jews ruled, they over their haters (ibid., 9:1) – and garments of royalty, distinction and regal bearing, of honor to self, honor to G-d, and honor to our nation, were donned by Mordechai the Jew.

The story of the Megillah reminds us that though in each generation they rise to destroy us, we must never forget that הקב״ה מצילנו מידם. As they were saved then, we too will be saved today. May it be immediate and in our days.

May we merit the great day when Hashem will return the full measure of His Shechinah to our Land, and our nation to its borders, וְהָשֵׁב כּהֲנִים לַעֲבודָתָם וּלְוִיִּם לְשִׁירָם וּלְזִמְרָם. וְהָשֵׁב יִשרָאֵל לִנְוֵיהֶם. וְשָׁם נַעֲלֶה וְנֵרָאֶה וְנִשְׁתַּחֲוֶה לְפָנֶיךָ.

בברכת בשורות טובות ושבת שלום,

Michal