RITSS HIGH SCHOOL

PRESENTS A D`VAR TORAH

ON TITZAVEH

By Rabbi Moshe Heigh

AN AUDIBLE ROBE ATONES FOR AUDIBLE LOSHON HORA

     Today we will examine one of the eight special garments the Kohen Gadol wore when he performed his service in the Mishkan and Bais Hamikdosh. This study of the ME'IL, the robe, will provide us with some valuable knowledge. Although numerous components make up the me'il, our first mission will be to give a general description of this garment. Afterward, we will engage in a more in-depth study of the bells found on its bottom portion. The other aspects of the me'il's makeup are quite involved and not within the scope of this dvar Torah.

     In 28:31, there is a command to create a me'il, a sort of robe, for the Kohen Gadol. It is called the "me'il ha'aifod" because the aifod - apron with a belt or sash - was wrapped around the Kohen Gadol's body over this robe. In short, the aifod (apron) was worn over the me'il (robe). How do Chazal describe this me'il? Let us consult the Gemara Zevachim 88B, near the top of the page.

     The me'il was entirely of tichailes, turquoise wool. Rashi on our pasuk explains that no other material was combined with it. The bottom hem, however, had its own personality. Blue, purple, and red yarn were brought and made into the likeness of pomegranates. Rashi explains the Gemara's terminology that these were shaped like "pomegranates whose mouths had not (yet) opened". It is the way of pomegranates to open up if they remain on the tree after having ripened. The form of the three-colored pomegranates on the hem of the me'il was that of pomegranates which never opened. The Gemara does discuss the pomegranates more, but this is not our topic now.

     Bells of gold were brought, as psukim 28:33 and 34 mention. Our Gemara states that there were seventy two bells, and they all had clappers inside them. In other words, bell-shaped ORNAMENTS or imitations of bells were not used. Rather, they were actual bells which created a ringing sound. Thirty six of them were hung on the bottom edge of each of the two sections of the robe, namely the front and back parts. A differing opinion in the Gemara Zevachim 88 (which we have been following for the last two paragraphs) holds that the bells totaled thirty six; there were eighteen on each section of the me'il. So, there were either seventy two divided in half, or thirty six divided in half.

     How were the pomegranates and bells positioned on the edge of the me'il? There is a difference of opinion in the rishonim how to interpret the last four words of 28:33. "...And bells of gold IN THEIR MIDST (in the midst of the pomegranates) all around." What does it mean that the bells were in the midst of the pomegranates? The last piece of Rashi on the pasuk explains that the word "b'socham" - in their midst - means "between them". The golden bells were really between the pomegranates. Between every two pomegranates, there was one bell suspended from the hem of the me'il. But the Ramban learns the pasuk differently. In his comments on 28:31, he explains the pasuk literally: the bells were actually INSIDE the pomegranates! The pomegranates were hollow, and they contained the bells in them. That is the meaning of the word "b'socham" - golden bells inside them. "A golden bell and a pomegranate, a golden bell and a pomegranate, on the edges of the me'il around" (28:34). Rashi explains that NEXT TO each golden bell there was a pomegranate. Ramban would explain that each golden bell was INSIDE a pomegranate.

     Thus far, we have looked into the structure of the hem of the me'il - the bells and pomegranates which were suspended from the bottom. The Gemara Zevachim 88B, which has been the basis for our words, contains another amazing remark about the bigdai kehuna. This piece is also found toward the bottom of Erchin 16A. Why does the Torah write halachos of korbonos, sacrifices, next to the laws of creating the clothes for the kohen? It is to teach that just like korbonos are brought to atone for certain sins, each garment worn by the Kohen Gadol came to atone for a specific sin. The eight garments atoned for eight iniquities. We will continue to focus only on the me'il, the robe. The me'il was designed to atone for the transgression of loshon hora, evil gossip. How is this logical? Rabbi Chanina says that something which creates a SOUND - the bells at the bottom of the me'il - should compensate for an evil voice, the SOUND of loshon hora.

     The conclusion of the Gemara is that since there are two main types of loshon hora, TWO items in the Mishkan atoned for damaging words. For malicious gossip said in private, the ketores was a kapara. Since this incense was offered on the golden altar in a private chamber, the Kodesh (holy room), it compensated for loshon hora said in secret. On the other hand, loshon hora said publicly needed a different form of atonement. The bells on the edges of the me'il, whose sound reverberated throughout the area where the Kohen Gadol walked, were a kapara for public loshon hora.

     Let us quote the words of Rabbi Moshe Alshich as he interprets this Gemara. This is found on page 312 of the "Lev Samaiach" version of the Alshich, in the Sefer Shmos volume. Eight garments atoned for eight transgressions, as the Gemara explains. Although we are only delving into the me'il and its significance, it is worthwhile to hear some remarks about this entire group of sinful actions. The Alshich comments that the eight sins listed by Chazal all have something in common. Hashem foresaw that these would be committed during the time of the first Bais Hamikdosh. He cites psukim from Tanach to prove that each one was prevalent. This includes loshon hora. Consequently, Bnai Yisroel were commanded to create garments representing these weaknesses, so the spiritual remedy would be ready to atone for each type of sin. Performing a mitzva, wearing a garment for sacred purposes, which resembled each of these transgressions, could help us obtain forgiveness for the wrongdoings.

     Parshas Titzaveh is another reminder to avoid loshon hora. The ringing noise created by the bells on the bottom edge of the me'il was there to help atone for loshon hora. Rather than the destructive sound of negative speech and useless condemnation, let us cause the splendid noise of divrai Torah and spirituality to resound throughout our homes. Whether there were seventy two or thirty six, whether the bells were inside the pomegranates or alongside them, the hem of the me'il contained profound lessons for Klal Yisroel. If we allow its echo to permeate our homes and Shabbos tables, we will experience the genuine beauty of an environment free of loshon hora.

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