Daily Mitzvah (Rambam)

The 33rd mitzvah is that the kohanim are commanded to don special garments for dignity and beauty, and only thereafter to serve in the Temple.

The sources of this commandment are G‑d's statements1 (exalted be He), "Make sacred garments for dignity and beauty for your brother Aaron"; "Bring forth his [i.e., Aaron's] sons and dress them with the tunics."

The priestly garments referred to are the eight worn by the kohen gadol and the four worn by a regular kohen. The kohen's service in the Temple is invalid in any case where he did so wearing either fewer or more than the garments designated for him2 for that service.

The kohen who performs the service lacking the proper garments3 receives misah bidei Shamayim (a Heavenly death sentence). Accordingly, we see him listed in the end of tractate Sanhedrin4 among those who receive this punishment.

Scripture does not state this explicitly, but states,5 "You shall dress them with belts [and with hats]...and with this they shall be kohanim." Our Sages explain6 that "As long as the kohanim wear their garments, their priesthood is intact, but when they are not wearing their garments, it is as if they are not kohanim." As we will explain later,7 a non-kohen who serves in the Temple receives a [Divine] death sentence.8

The Sifra says regarding the verse,9 "And he placed upon him the breastplate": "This passage teaches us the law for that time and for all subsequent generations; for the daily service and for Yom Kippur. For the daily service he wears the garments that contain gold, and for the service of Yom Kippur he wears the white [linen] garments."

We can see from the wording of [another passage of] the Sifra that the wearing of these garments is counted as a positive commandment. It states,10 "Which verse teaches us that Aaron should not wear these garments for his own glory, but rather as one who fulfills the king's decree? The verse,11 'And he did exactly as G‑d commanded Moshe.' " This means that although these garments are exquisitely beautiful — made of gold, emeralds, rubies, and other precious stones — his intention should not be to adorn himself, but solely to fulfill the commandment given by G‑d to Moshe, i.e., to constantly wear these garments in the Temple.

The details of this mitzvah are explained in the 2nd chapter of tractate Zevachim,12 and a number of passages in tractates Yoma13 and Sukkah.14

Footnotes

1.

Ex. 28:2; 29:8.

2.

See Kapach, 5731, footnote 79, that this refers to the linen garments worn by the kohen gadol. The Rav Kook version omitted the Hebrew word, lo, and Chavel therefore translated, "appointed for that particular service."

3.

Or who wears extra garments; see Hilchos Klei HaMikdash 10:5.

4.

83b.

5.

Ex. 29:9.

6.

Sanhedrin, ibid.

7.

N74.

8.

Therefore a kohen who lacks the proper garments is considered like a non-kohen, and is punishable by death.

9.

Lev. 8:8.

10.

Sifra on Lev. 8:10.

11.

Lev. 16:34.

12.

18a.

13.

71b.

14.

5a.

The 88th prohibition is that we are forbidden from cutting the head-opening of the kohen gadol's robe. It must remain woven to serve as a border.

The source of this prohibition is G‑d's statement1 (exalted be He), "[It shall have an opening for the head in the middle, and this opening shall have a woven border all around it] like there is around the head opening of a coat of mail. Do not cut it."

One who cuts it with scissors, etc.2 is punished by lashes.

Footnotes

1.

Ex. 28:32.

2.

See Hilchos Klei HaMikdash 9:3. Kesef Mishneh, ibid. Sefer Hadres Panim Zakein.

The 87th prohibition is that we are forbidden from separating the breastplate [of the kohen gadol] from the ephod.

The source of this prohibition is G‑d's statement1 (exalted be He), "Do not separate the breastplate from the ephod" — instead, leave it attached.

In the end of tractate Makkos,2 when listing those who are punished by lashes, our Sages also said, "But there is also one who separates the breastplate, as prohibited by the verse, 'Do not separate the breastplate'!" This proves that one who does separate [the breastplate from the ephod in a destructive manner3] is punished by lashes.

Footnotes

1.

Ex. 28:28.

2.

22a.

3.

See Hilchos Klei HaMikdash 9:10.

The 73rd prohibition is that we are forbidden from either entering the Temple grounds or giving a legal decision in any law of the Torah when intoxicated.

The source of this prohibition is G‑d's statement1 (exalted be He), "You [and your descendants] may not drink wine or any other intoxicant when you enter the ohel moed ...or when you render legal decisions for the Jewish people...." In the words of the Talmud,2 "If he drank a revi'is,3 he may not render a decision."

The punishment for violating this commandment varies according to the circumstances. One who drank wine may not enter the area between the entrance hall (ulam) and the altar or into the sanctuary itself (heichal); if he did so, the punishment is lashes. If he performed the Temple service when intoxicated, he receives misah bidei Shamayim (a Heavenly death sentence). If he drank something intoxicating other than wine4 and performed Temple service, his punishment is lashes rather than death. One who offers a legal decision when intoxicated also violates this prohibition, whether he is a kohen or non-kohen; whether intoxicated from wine or some other intoxicant.

The Sifra states [this distinction in punishments]: "From the words 'You may not drink wine' I know only that wine is forbidden. What is the source for prohibiting other intoxicants? It is the word v'sheichar ['or any other intoxicant']. If so, why is wine mentioned separately? [To indicate that it has a different punishment —] for wine one is punished by death, and for other intoxicants it is only a prohibition [punished by lashes]."

There [in the Sifra] our Sages also say, "What is the source for the law that one is punished [by death] only when performing the Temple service? It is the verse,5 'You and your descendants [may not drink wine or any other intoxicant] when you enter the ohel moed [— otherwise you will die.]' "6

There [in the Sifra] our Sages also say, "You might think that non-kohanim are punished by death for rendering legal decisions [when intoxicated] — therefore the verse says that 'You and your descendants...otherwise you will die.' You and your descendants [i.e., kohanim] are punished by death [for performing service], but non-kohanim are not punished by death for rendering legal decisions [while intoxicated]."

The details of this mitzvah are explained in the 4th chapter of tractate Kerisus.7

Footnotes

1.

Lev. 10:9-11.

2.

Nazir 78a.

3.

Approximately 86 milliliters.

4.

See Hilchos Bi'as HaMikdash 1:2.

5.

Lev. 10:9.

6.

The Sifra adds that this verse shares the phrase, "enter the ohel moed," with the verse regarding a kohen serving in the Temple without washing his hands and feet (Exodus. 30:20). Since that verse states specifically, "when he serves," the Sifra derives that here too it is referring to when he performs the Temple service. See P24.

7.

13b. In our versions, the 3rd chapter.

The 163rd prohibition is that kohanim are forbidden from entering the Temple grounds with disheveled [long] hair like those in mourning, who do not set or arrange their hair.

The source of this prohibition is G‑d's statement1 (exalted be He) [to Aaron and his sons,] "Your heads al tif'rau." The Targum translates, "Do not grow your hair." In Ezekiel,2 this is further explained — "Do not allow your hair to grow long."

So too, G‑d's statement3 (exalted be He), regarding the leper, "His head shall be farua," is explained in Sifra, "he must grow his hair."4

The Sifra explains [our mitzvah in the same way], "The phrase, 'Your heads al tif'rau,' refers to not growing it long."

This prohibition is repeated regarding the kohen gadol in the verse,5 "He may not allow his hair to grow long." The reason for this repetition is so one would not think that the commandment to Elazar and Isamar,6 "Do not grow your hair long" ("Your heads al tif'rau") was only because of the death [of their brothers Nadav and Avihu, and that growing their hair was prohibited because otherwise people would think they were mourning]; but if one did so without mourning, then it is allowed. Therefore it explains regarding the kohen gadol that his hair must be cut for the Temple service [even when he is not mourning].

One who transgresses this prohibition and performs the service with long hair is punished by a [Divine] death sentence. Those [who perform the service] with long hair are listed7 among, "these that are punished by death," the source being the verse,8 "otherwise you will die."

If, however, one enters the Temple grounds with long hair without performing any service, he transgresses this prohibition but is not punished by death.

Footnotes

1.

Lev. 10:6.

2.

44:20.

3.

Lev. 13:45.

4.

Although there the mitzvah is the opposite, i.e., to grow the hair, we nevertheless can learn the meaning of the word, farua.

5.

Lev. 21:10.

6.

Ibid., 10:6.

7.

See Tosefta, Kerisus, Ch.1 and Zevachim Ch.12; Sanhedrin 83a.

8.

Lev. 10:6.

The 164th prohibition is that kohanim are forbidden from entering the Temple grounds when their garments are torn.

The source of this prohibition is G‑d's statement,1 "Your garments lo sifromu; otherwise you will die." The Sifra explains, "The phrase, 'Your garments lo sifromu,' means 'Do not tear your garments.' "

This commandment is also repeated regarding the kohen gadol in the verse,2 "He may not tear his garments."

You should be aware that the kohen gadol may not tear his clothing in mourning [as others do] even when not performing the Temple service. This is the reason for the repetition. The Sifra says,3 "If his relative dies, 'he may not grow his hair long and he may not tear his garments,' i.e., in the same way that others grow their hair and tear their clothing when one of their relatives dies. How [is the tearing done]? The kohen gadol tears from the bottom [of the garment] and a regular kohen from the top [as is regularly done]."

One who performs the Temple service with torn garments is punished by a [Divine] death sentence, since the same law applies to both long hair and torn garments. [Therefore,] if one enters the Temple grounds in this condition, he [merely] transgresses a prohibition [but is not punished by death].

Only the kohen gadol is forbidden from growing his hair long and tearing his garments at all times, even without entering the Temple grounds. In this law, this is the difference between him and a regular kohen.

Footnotes

1.

Ibid.

2.

Ibid., 21:10.

3.

Emor 2:3.