Shemos 28:2: וְעָשִׂ֥יתָ בִגְדֵי־קֹ֖דֶשׁ לְאַֽהֲרֹ֣ן אָחִ֑יךָ לְכָב֖וֹד וּלְתִפְאָֽרֶת

You shall make holy garments for your brother Aaron, for honor and glory.

Parsha Tetzaveh goes into minute detail of the priestly garments, the clothing worn by the high priests in the Mishkan, and later in the Beit Hamikdash.

The Gemara (Zevachim 35a) even goes as far as asserting that if the Kohanim performed their avodah, their duties without their vestments to these specifications, it is as if they didn’t perform them at all.

From where do we find the applicability of these verses in an age where there are no temple duties to perform?

In Sefer HaChinuch, we learn that external behavior influences one’s inner character.

This idea contradicts the notion that our inner thoughts, both conscious and subconscious, drive our actions and outward expression.

Rather, the opposite.

How we speak, dress, present, and conduct ourselves shapes and inspires our perspectives and attitudes on both spiritual and secular planes.

With the Mishkan and Beit Hamikdash no longer the focal point of where and how we serve Hashem, there is a heightened opportunity, responsibility, and ability to stand before and serve Gd individually.

To live up to such a task, such a holy mission and purpose, we must first grant ourselves the dignity and self-respect that comes with proper outward appearance and conduct, emulating the Kohenim in their preparation to enter the inner sanctuary.

In answering this daunting challenge, we ask, when *do* we present ourselves in the best possible light?

The formality of weddings, bar mitzvahs, funerals, or graduation ceremonies gives us a good vantage point.

What makes them “feel” special and meaningful isn’t just our attire.

It’s our demeanor, our politeness, our posture, and our humility.  It’s what we say or refrain from saying.

These are “classy” affairs.

This is dignifying on a personal level, but also, by conducting ourselves in this manner, we’re contributing to the significance of the moment and intent of the ceremony.

Active participants. Not spectators.

Similarly, in every moment, we’re called upon to contribute to the most serious undertaking that will ever be asked of us: To be partners in Gd’s creation through the pursuit of purpose and the actualization of Torah.

This Parsha reminds us that Kedusha is a self-fulfilling prophecy, but one principally realized through outward action and appearance.

© The Times of Israel (Blogs)