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10Adar I 5760 - February 16 2000 | Mordecai Plaut, director Published Weekly
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Opinion & Comment
The Priestly Garments vs. the Amolekite Clothing

by L. Jungerman

The portion of the bigdei kehuna (parshas Tetzaveh) and that of the eradication of Amolek (parshas Zochor), which are read together on non-leap years, constitute two complete opposites: the epitome of heights attainable by man as opposed to the lowliest of levels.

"And you shall make sacred garments for honor and glory." Clothing preserves the divine image in man. "There is nothing as abominable as one who walks in a public (market) place unclothed" (Yevomos 71). Modesty, propriety, is expressed through covering for the body; this is its respect. Therefore, the reward for modesty is the priestly garb.

Whoever conceals herself, even if she is not of the priestly tribe of Levi but is a Yisraelis, is worthy of marrying a Kohen godol and producing children who will become kohanim gedolim, as it is written, "Her clothing is inwrought with gold" (Tehillim 45). Kimchis was privileged to see five of her sons serve as kohanim gedolim; she attributed her merit to the very stringent practice she followed for the sake of modesty. She never let the walls of her house see her hair. [When she bathed, she had neighbors hold sheets all around her to reduce any exposure to a minimum.]

On the other end is Amolek, who is a symbol of abuse, degradation, lowliness, dishonor. "To Edom . . . Lo, I will make you small among the nations; you are greatly despised" (Ovadia 1). "And it was despised in his eyes" was said of Hommon, upon which the Midrash expounds: "Despicable one, son of the despicable one", referring to Eisov, of whom it was similarly said that he ridiculed and belittled the birthright.

The priestly garments rested "upon Aharon's heart." The holy garments actually left a lasting impression on this tzaddik's body, just as it is written, "And these words shall be upon your heart -- that they should dominate all of the heart's desires" (Sefas Emes).

Amolek is the opposite: "Who happened upon you along the way." Explains Rashi, "He defiled the sanctity of Israel" (playing on the multiple meanings of the root of korcho). He blasphemed and cursed the holy covenant between holy Israel and Hakodosh Boruch Hu (Rashi).

The absolute contradiction between the impurity of Amolek and the sanctity of Israel is not exposed and obvious. On the contrary, he conceals it deep inside, on purpose.

"The desirable garments of Eisov" say Chazal: Eisov inherited these from Odom Horishon (Bereishis Rabba 3:13). And what were these garments? "Leather smocks -- we learn from here that Hashem made him priestly garments" (from a midrash quoted by Rabbenu Bechaye). Odom Horishon was privileged to glorify himself in the splendid apparel of these garments which sanctify and purify a person as befits the divine image in human form.

Eisov coveted this attire. He needs to appear identical with the Jewish people, at least for appearance' sake. Inside, he still nurses the bitter venom of hatred. "It is the way of the wicked to hide a secret in their hearts and not to reveal it verbally. `And Hommon said in his heart . . . '" (Pirkei deR' Eliezer chapter 50).

This is how Eisov acted from the very beginning. "Eisov is likened to a pig which extends its [cloven] hoofs to show that it is pure" (Rashi, Parshas Vayishlach in the name of the Midrash). The distinction between Amolek and Yisroel is not outwardly apparent because it is not necessarily external. Rather, it is very deep.

There is a diametric and essential contradiction between the two. "When the one rises, the other falls" (Rashi, ibid.). Were the difference simply external, the difference would express itself simply, as well, in the same direct manner. But outwardly they appear the same, equal. Eisov and Yaakov are twins and still, the one is Yaakov and the other is Eisov. But the difference manifests itself from within, deep inside. They are diametrically opposed [like on a seesaw] (Pachad Yitzchok).

"Said Hashem: if he seems to be mighty in your eyes, in Mine he is puny, as it is written, `Lo, I have made you small among nations, and very lowly'" (Midrash). "This is explained that in this world Eisov appears to be big, but in truth, Hashem said: In My eyes he is very small." In My eyes! In the eyes of Hashem. For man sees only externals, whilst Hashem sees into the heart. Inside, he is puny, insignificant, lacking in honor, representing the very opposite of sanctity.

*

And the punishment? "You shall efface the remembrance of Amolek. The Generation of the Flood was also effaced, as it says, `And He wiped out the entire world.' `For man has both image and form, but the evil one will be wiped out completely so that no remembrance will remain of him altogether in the entire world . . . Water has no intrinsic form, therefore it is best suited to wipe out the wicked from the world" (Netzach Yisroel, chapter 5).

This eradication is not only a punishment, it is an effacement of form. Those wicked ones have forfeited their human right to the human image, the divine image granted to mankind, and so their existence must be wiped off the earth and totally nullified.

One juxtaposed with the other, pitted against the other. The Jewish people strive to rise to the ultimate peak that is possible for mankind, to the epitome of holiness and concealment, glory and honor. The priestly garments.

The Generation of the Flood, which corrupted its ways, and Amolek, the symbol of degradation and desecration, were denied form and image because they destroyed their own divine human image. Wipe them out! Remove their remembrance from the face of the earth. For even if they may don royal raiment, this is only to feign appearances, to deceive. For inside, they are rotten to the core. They must be erased, effaced, destroyed! Forevermore!


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