Clothing is a central theme in both Parshat Tetzaveh and Megillat Esther, where garments symbolize embracing one’s inner identity and stepping into a calling as a shaliach for the Jewish people.
The kohen’s garments are called “bigdei kodesh,” holy clothes, worn for “kavod” (honor) and “tifaret” (glory). Strikingly, the Torah emphasizes material garments for those serving in the holiest space. Part of the kohen’s service includes changing garments, especially during the removal of the ashes (Vayikra 6:3–4). There, the robe is described as middo bad – a linen garment custom-fitted to the kohen. The Sages interpret the word middo as from the Hebrew root m.d.d – to measure, the same root as maddim, uniform. As the Sefer HaChinuch explains, the kohanim quite literally wore a uniform that called them to rise to their sacred task. Their clothing was not superficial; it was formative – meant to cultivate awareness, dignity, and spiritual purpose.
Clothing is equally symbolic in Megillat Esther. After Haman’s decree, Mordechai dons sackcloth and ashes, expressing outwardly the anguish of his people. Esther initially misunderstands, sending him fresh garments to quiet the display. But when she prepares to approach Achashverosh, the Megilla says, “Esther wore malchut – royalty.” The Gemara famously asks why it does not say royal garments, and answers that she was clothed in ruach ha-kodesh. Esther does not merely change clothes, she steps into her destiny as both queen and redeemer.
In both narratives, clothing reflects inner transformation and courageous leadership. In our own time, we witness this sense of mission in the maddim of our soldiers and in how proudly we broadcast our Jewish and Zionist identity in the world. May we, too, discover the “garments” uniquely tailored to us – and wear them with strength and faith. Shabbat Shalom and Purim Sameach! – Karen Miller Jackson
Karen Miller Jackson 