Tetzaveh: Clothing as a Calling

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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

Parshat Tetzaveh: You are What You Wear?

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Parshat Teztaveh describes at length the clothing worn by the kohanim. Their garments are called “bigdei kodesh,” holy clothing, worn for “kavod” (honor) and “tifaret” (glory). Why so much emphasis on clothing – a seemingly materialistic thing – worn by the holiest person in Israel? 

The midrash explains that the eight different articles of the high priest’s clothing atoned for the sins of Israel, like the korbanot (sacrifices). The elaborate dress was meant to remind the kohanim of their role as representing all of Israel and help enhance their service of God. Perhaps related to this, Rambam states that one should wear clothing which is neat and presentable during prayer. Conversely, nakedness in Torah represents a spiritual lacking. In Bereshit, Rashi understands Adam and Eve’s realization of their nakedness (after their sin) as meaning they had no mitzvot to be covered with. Nakedness represents vulnerability and a deficiency of mitzvot/goodness. 

Clothing also plays a key role in Megillat Esther. After Haman’s decree, Mordechai goes through the city with kriya, torn clothes. The external tear is representative of his internal grief and suffering. Moreover, Before Esther approaches King Achashverosh in hope of saving the Jewish people, the megilla states: “And it came to pass on the third day Esther wore (malchut) queenliness.” The Talmud asks why the megillah states that she wore “queenliness” and not queenly robes? To teach that she actually wore ruach hakodesh, the holy spirit. Here too, clothing reflects something deeper and more spiritual, as Esther stepped into her destiny and identity as queen and savior.  

These sources highlight the deep connection between outer clothing and one’s inner spiritual state. On Purim too, costumes are meant to enhance the feeling of joy associated with the holiday. After a week filled with too much grief in Israel, may this Purim help us move from darkness to light, from sorrow to joy, inside and out. Shabbat Shalom and Purim Sameach! – Karen Miller Jackson

Mikdash Habits

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“Meaningful change does not require radical change. Small habits can make a meaningful difference…” -James Clear

There is one word which stands out at the beginning and end of parshat Tetzaveh: “tamid” (continual). The parsha begins with the command to keep the ner tamid burning continually. After describing the priestly garments, it concludes with the mitzvah of continual daily sacrifice – the korban tamid. The mention of the korban tamid is especially curious here, since the Torah lists all of the different types of korbanot in the book of Bamidbar. What is the significance of framing parshat Tetzaveh with the 2 mitzvot which are considered “tamid”?

Rashi interprets both appearances of the word “tamid” as being daily rituals. Rashi defines “tamid” of the ner tamid as lighting “each and every night.” Regarding the korban tamid, Rashi comments – מיום אל יום – from day to day, without missing a day of sacrifice in between. There is great value placed here on daily practices. The midrash further develops this when it compares the continual lighting of the lamp to daily Torah study, which guides people toward mitzvot, acts of lovingkindness and a life of meaning and shields them from stumbling in the dark, leading to transgressions. 

These interpretations all emphasize that it is the small yet daily practices and rituals – uninterrupted and with continual commitment – which have a big effect on building positive behaviors and spiritual growth. This is also the point made by several modern authors on the advantages of establishing daily habits.

Perhaps, this is the theme which frames parshat Tetzaveh, which precedes the sin of the golden calf. Whether it comes to pre-empt or as the antidote to this great stumbling of the Jewish people, this placement suggests that it is the small yet meaningful daily habits and mitzvot which have the greatest effect on how we live our lives. Shabbat Shalom – Karen Miller Jackson