26 Mar 2026 Tzav 5786: The Balance of Speech

With the reading of Parshas Tzav, the Torah continues to detail the avodah of the korbanos in the Mishkan, as well as the role of the kohanim who performed this sacred service. While the procedures of the offerings are elaborated upon, we are also reminded of the unique garments worn by the kohanim – the bigdei kehunah – which elevated the avodah and the one who performed it.

Among the special vestments of the Kohen Gadol was the me’il (robe), worn over the kesones. The pasukim in Tzav tell us of Moshe dressing Aharon in his special begadim:

וַיִּתֵּ֨ן עָלָ֜יו אֶת־הַכֻּתֹּ֗נֶת וַיַּחְגֹּ֤ר אֹתוֹ֙ בָּֽאַבְנֵ֔ט וַיַּלְבֵּ֤שׁ אֹתוֹ֙ אֶת־הַמְּעִ֔יל וַיִּתֵּ֥ן עָלָ֖יו אֶת־הָֽאֵפֹ֑ד וַיַּחְגֹּ֣ר אֹת֗וֹ בְּחֵ֨שֶׁב֙ הָֽאֵפֹ֔ד וַיֶּאְפֹּ֥ד ל֖וֹ בּֽוֹ – And he (Moshe) placed the tunic upon him (Aharon), girded him with the sash, clothed him with the robe, placed the ephod upon him, girded him with the band of the ephod, and adorned him with it; וַיָּ֥שֶׂם עָלָ֖יו אֶת־הַח֑שֶׁן וַיִּתֵּן֙ אֶל־הַח֔שֶׁן אֶת־הָֽאוּרִ֖ים וְאֶת־הַתֻּמִּֽים – And he placed the choshen upon him, and he inserted into the choshen the Urim and the Tummim, And he placed the turban on his head, and he placed on the turban, towards his face, the golden head-plate, the holy crown, as the Lord had commanded Moshe (Vayikra 8:7-9).

Regarding the me’il, earlier in the Torah – in Parshas Tetzaveh – the Torah describes the hem of this garment:

וְעָשִׂ֣יתָ עַל־שׁוּלָ֗יו רִמֹּנֵי֙ תְּכֵ֤לֶת וְאַרְגָּמָן֙ וְתוֹלַ֣עַת שָׁנִ֔י עַל־שׁוּלָ֖יו סָבִ֑יב וּפַֽעֲמֹנֵ֥י זָהָ֛ב בְּתוֹכָ֖ם סָבִֽיב – And you shall make on its hem pomegranates of turquoise, purple and scarlet wool, on its hem all around, and bells of gold between them all around (Shemos 28:33).

The Torah continues:

פַּעֲמֹ֤ן זָהָב֙ וְרִמּ֔וֹן פַּעֲמֹ֥ן זָהָ֖ב וְרִמּ֑וֹן עַל־שׁוּלֵ֥י הַמְּעִ֖יל סָבִֽיב – A golden bell and a pomegranate, a golden bell and a pomegranate, on the hem of the robe all around (28:34).

Chazal teach that each of the bigdei kehunah atoned for a specific sin. The me’il, adorned with its alternating bells and pomegranates, atoned for sins of improper speech – specifically, that of lashon harah.

What is the deeper message behind this symbolism?

The hem of the me’il contained two distinct elements – the bells, which produced sound, and the pomegranates, which were silent. Together, they formed a continuous pattern encircling the garment of the Kohen Gadol.

The bells represent speech – the words we express, the sounds we release into the world. The pomegranates represent silence – restraint, discretion, and the wisdom to withhold words when necessary.

In this alternating pattern, the Torah teaches a fundamental lesson about the power of speech. A person must know not only how to speak, but also when to refrain from speaking.

Rabbi Joseph B. Soloveitchik, the Rav zt”l, teaches: “Judaism believes that words per se are the most powerful weapon G-d has provided man. Judaism believes in the power of the mind and the majesty of the word. Through the word, G-d created the world. G-d did not need words to create the world, but He chose the word as the instrument of creation in order to teach us that we can create the world through the word – and can destroy the world through the word. The word can be the most creative power in man’s hands, but it can also be the most destructive power given to man. That is why Judaism is almost merciless with regard to lashon ha’rah, evil speech, and why it takes so seriously the issues of perjury, vows and oaths.

“In Judaism, the word is the mark of one’s identity as a human being, in contradistinction to a beast or brute. In medieval Hebrew, the name for man is medabber, the ‘speaker.’ Judaism believes in the potency of the word. It is not just a sound, it is not just phonetics – it has a mystical quality to it. Hence man’s awareness of G-d must be objectified in the word. ‘And they all open their mouth in holiness and purity, in song and hymn, and bless, praise, glorify, revere, sanctify and declare the kingship of G-d’” (Abraham’s Journey, p.28-29).

These powerful words of the Rav underscore the dual nature of speech. The very faculty that allows man to create, to build, and to sanctify, also carries the potential to destroy.

The me’il of the Kohen Gadol teaches us that proper speech is not merely about avoiding negative words. It is about balance.

There are times when we must speak – to encourage, to teach, to inspire, to offer chizuk and guidance. And there are times when we must remain silent – when words would cause harm, pain, or unnecessary conflict.

The bells and the pomegranates together form a complete whole – teaching us that both speech and silence are essential components of avodas Hashem.

In our own lives, we are constantly faced with opportunities to use our words. A kind word can uplift another person. A thoughtful comment can strengthen a relationship. Words of Torah can illuminate the mind and elevate the soul. At the same time, restraint in speech is equally powerful. Holding back from gossip, from criticism, from words spoken in anger or haste – this too is a profound form of avodah.

When we learn to balance the “bells” and the “pomegranates” in our lives, we elevate not only our speech, but our entire being.

May we merit to use our words with wisdom, sensitivity, and kedusha. May our speech be a source of bracha, building rather than destroying, uplifting rather than diminishing.

And in the merit of guarding our tongues and sanctifying our speech – a sin that destroyed both the first and second BHM”K (Yoma 9b) – may we soon merit the restoration of the avodah in the BHM”K, speedily and in our days, in this holy month of geula.

בברכת בשורות טובות ושבת שלום,

Michal