This week, we read about the vestments worn by the priests and high priests. An elegant tunic, topped by a flowing robe with golden tassels was girded by a majestic sash and adorned by a fashionable apron and a diamond-studded breastplate. A golden forehead plate and a beautiful turban headdress completed an ensemble that was common among royals in those days.
The high priest cut a striking figure as he strode the halls of the Temple. His aura of authority, piety, and transcendence deeply impacted all who interacted with him. The question was this: Did the clothes make the person, or did the person fit the clothes? The answer, as always, is that some high priests were more worthy of these vestments than others.
The Talmud (Yoma 69a) tells a fascinating story that occurred in 313 BCE. Shimshon was a high priest; to whom our sages granted the moniker tzadik—righteous. In his day, Alexander the Great was making his way across the world, conquering nation after nation. He was a mighty warrior and an effective leader. He was victorious in his battles and often fought overwhelming odds with supreme courage. His brave leadership inspired his legions to follow him into battle.
When he approached Israel, the Samaritans greeted him and secured his permission to have the Jewish Temple destroyed. Word reached Jerusalem, and Shimshon donned his priestly garments. He rode through the night and met Alexander’s entourage as the sun rose. When he crested the final hill and met with Alexander, the latter dismounted and bowed to the high priest.
His escorts were aghast and asked why the king bowed to a commoner. Alexander replied, “The image of his likeness appears on my battlefields to fight my wars.” The tide of battle turned against Alexander many times, and his carefully laid plans were set to crumble. Then, the image of Shimshon Hatzadik in his full regalia would appear to Alexander and encourage him to keep fighting. This was the secret behind Alexander’s famous heroic exploits.
Shimshon explained that he prayed for Alexander in the Temple, which Alexander planned to destroy. Upon hearing this, Alexander granted the Jews his protection.
The Talmudic commentaries (Maharsha) add one detail. Shimshon didn’t appear in battle; it was an angel in the spitting image of Shimshon. When Shimshon prayed to G-d for Alexander’s victory, G-d dispatched angels embodied in Shimshon’s image to save Alexander from defeat.
This story is fascinating, but I want to focus on one aspect. Shimshon went to meet Alexander in his vestments. The high priest was only permitted to wear his vestments in the Temple, why did he travel to Alexander in these vestments? The Talmud explains that when the high priest appears in these vestments, he is more than a high priest; he has the aura of an angel. Shimshon had to seem like an angel to make the necessary impact on Alexander.
This brings us back to our earlier question: was he really like an angel or was he masquerading to impress Alexander? We can rest assured that Shimshon the pious was indeed like an angel when he donned his vestments, but what of other high priests who were less worthy? Why were they permitted to wear these vestments if they were not like angels? Wasn’t it a dishonest disguise?
Our Actions
The kabbalists describe good deeds as garments for the soul. Just as we dress our body to walk out in the morning, so do we dress our soul. Our bodies wear cloth garments; our souls wear Mitzvah garments. There are some people whose good deeds are genuine reflections of them. They are pious and righteous and, therefore, perform good deeds. Some are wicked on the inside but behave as if they are virtuous.
The same question can be asked of these people. Are they worthy of their garments? Is it not a hypocritical disguise that conceals their true nature and presents a false image? Is it perhaps best if they stopped virtue signaling and acted in a manner consistent with their true nature?
What Is Inside?
The answer is that no one is unworthy of good deeds. When we say that good behavior might not reflect our inner character, we refer to our conscious minds and hearts—the thoughts that pass through our minds and the feelings that pulse in our hearts. If we are filled with arrogance, hatred, greed, lust, or conceit and act as if we are virtuous, we are out of harmony and unsynchronized with our inner thoughts.
But then there is another layer of depth in us. Our negative traits and habits don’t reflect our true core. They are habits we have fallen into, traits we have nurtured, but they are not our true selves. We are born innocent and righteous. That is who we are at the core. When we examine our inner selves, we need not and must not stop at the surface; we must dig deeper and find our core selves.
If we drill down to the core, our innermost chamber of beings, we will find beauty, nobility, refinement, and sanctity. If our behavior reflects this inner core, we are not hypocritical. If anything, the opposite is true: When we perform bad deeds, we are dishonest to our core selves—our true being.
This is why all high priests wore the vestments irrespective of their worthiness. For some, like Shimshon Hatzadik, the vestments reflected their conscious thoughts and feelings. For others who were less worthy, the vestments reflected their core selves.
Clothes Make the Person
We have all had those mornings when we felt morose, under the weather, stayed in bed, and refused to get dressed. Then, as time passed, we tired of remaining in bed and pulled ourselves together. We dressed, and although we were still unwell, we felt a little better. Our clothing sets a tone, and we tend to follow its lead. When we are in pajamas, we feel sleepy. When we get dressed, we feel awake. When we dress like a professional, we behave professionally. When we dress casually, we behave casually.
The same is true for good deeds, the garments of our souls. When we fill our days with good deeds, we create a mindset of goodness. Good deeds inspire goodness, and the opposite inspires the opposite. Behaving more righteously than we are, is not just being true to our inner selves; it also inspires our outer selves to improve. One Mitzvah inspires another, and our new habits soon become second nature.
Designer Wisdom
G-d stipulated that the tailors who designed the vestments be steeped in wisdom (Exodus 28:4). Nachamanides explained that wisdom was required to create garments that inspired their wearers to greater heights—to the level of angels and beyond.
The same is true for us. It takes great wisdom to recognize that we don’t need to be perfectly righteous to commit to virtuous deeds. We can begin with one, progress to two, and move on from there. These good deeds, prayers, and studies can trigger internal change. As outer garments make the person by setting the tone and mindset, so do inner garments.
We need to start somewhere. This week, we learned that improving our wardrobe is the best way to begin—garment by garment, good deed by good deed, one step at a time.