1. The Unusual Verse in Pekudei
It has been established on numerous occasions that Rashi, in his commentary on the Torah, addresses every issue necessary for understanding the plain meaning of the text (pshuto shel mikra). {Consequently,} in instances where a difficulty seems to exist regarding the simple meaning of the verses, but Rashi remains silent, we must say one of two things: either that according to pshuto shel mikra this presents no difficulty at all to begin with, or that the matter is explained based on an earlier commentary of Rashi.
[This is understood from the fact that in places where Rashi has no explanation for a matter in pshuto shel mikra, he writes “I do not know” or a similar phrase.]
Based on this, we require an explanation regarding our Parshah. The Torah recounts in detail the (time and) order of the erection of the Mishkan. Following those details, the text states:
“You shall bring Aharon and his sons... and wash them with water. You shall dress Aharon in the holy garments... And you shall bring his sons and dress them in tunics (kutanos).”
A glaring difficulty arises immediately: The ordinary priests (Bnei Aharon) possessed four vestments — the tunic (kesones), sash (avnet), turban (migba’as), and breeches (michnasayim). Why, then, does the text here instruct that Moshe should dress them only in tunics?
{The difficulty is compounded when we look at the parallel sources:} Earlier, in Parshas Tetzaveh, where the Torah recounts the order of the induction of the priests (Chinuch HaKohanim) during the seven days of inauguration (Shivas Yemei HaMiluim), it states explicitly: “You shall bring his sons and dress them in tunics, gird them with sashes... and bind turbans on them...”
Similarly, further on in Parshas Tzav — where the text records how Moshe Rabbeinu actually fulfilled this command — it states: “He dressed them in tunics, girded them with sashes, and bound turbans on them.”
Why is it that specifically here in our Parshah, when the Almighty instructs the order (and time) for the erection of the Mishkan and the induction of Aharon and his sons, the text states only “dress them in tunics”?
This is a question that arises from the plain meaning of the text, yet seemingly, we do not find that Rashi preempts the difficulty.
2. The Ramban’s Solution and its Flaws according to Rashi
The Ramban resolves this question by explaining that the verse “was brief regarding the matter of the dressing of Aharon and his sons ... for G-d had already commanded him in detail regarding the order of their dressing... and here He mentioned ‘tunics’ because with them the dressing begins.”
However, we cannot accept this explanation within the framework of Rashi, for the following reasons:
- Just as the Ramban states this answer explicitly — certainly Rashi (who generally explains the text in greater detail {than the Ramban}) should have stated this explicitly, and not relied on the reader to grasp the answer on his own.
- More specifically, this resolution is not seamless according to pshuto shel mikra: Just as regarding Aharon, the verse states “You shall dress Aharon in the holy garments,” referring to all eight of his garments — the verse could have stated similarly regarding the sons of Aharon: “You shall dress them in their garments” (or a similar phrase). That would have achieved the same brevity as using the word “tunics” — yet it would have successfully included all four of their garments.
{By choosing the specific word “tunics,” the text implies a specific exclusion, not merely a shorthand for “all clothes.”}
3. The “First Garment” Problem
Moreover: The very foundation of the Ramban’s interpretation — that the verse mentions tunics because “with them the dressing begins” — is untenable according to Rashi’s approach.
To explain: The Ramban holds that “with them [the tunics] the dressing begins” — even though one of the four priestly garments is the breeches (michnasayim), and simply speaking, the tunic is an outer garment that covers the breeches, meaning the priests put on the breeches “on their flesh” first and only then put on the tunic (over the breeches). This is consistent with his specific methodology:
Here we are discussing the command to Moshe — “You shall dress them...” (that Moshe must dress Aharon and his sons in their priestly garments). Regarding the breeches, however, the Ramban holds (as he states explicitly in Parshas Tetzaveh) that Moshe did not dress Aharon and his sons in the breeches; rather, Aharon and his sons put them on themselves in private.
[The plain text seems to support this: In Parshas Tetzaveh, the command “And make for them linen breeches...” appears after the verse “And you shall dress them... Aharon your brother and his sons with him.” This implies that the “linen breeches” are not included in the command of “And you shall dress them.” Furthermore: Both in Parshas Tetzaveh (regarding the command to Moshe on how to dress them) and in Parshas Tzav (where the Torah relates Moshe’s fulfillment of the command), the text states that Moshe dressed the sons of Aharon in tunics, sashes, and turbans — but the breeches are not mentioned. From this, it is implied that the sons of Aharon put on the breeches themselves, and the act has no connection to the dressing by Moshe.]
Rashi, however, takes a different view. On the verse (in Tetzaveh) “And you shall dress them... Aharon your brother,” he states explicitly:
“Osam” (Them) — refers to those [garments] mentioned regarding Aharon: the breastplate... and the breeches written below regarding all of them.
Rashi clearly learns that the dressing of the breeches (of Aharon) was done specifically by Moshe. (And naturally, the same applies regarding the breeches of the sons of Aharon).
Therefore, we cannot reconcile the Ramban’s answer — that “He mentioned tunics because with them the dressing begins” — with Rashi’s view. According to Rashi, the beginning of the dressing (by Moshe) was not with the tunic, but with the breeches.
4. A Literal Solution
The explanation is as follows:
Rashi does not explain why the other three garments are omitted here — mentioning only “tunics” — because Rashi accepts the verse literally: Moshe indeed dressed the sons of Aharon only in the tunics, and not in the other three garments.
Although in Parshas Tetzaveh (and later in Parshas Tzav) it is explicitly stated that Moshe dressed them in the sash and turban as well (and according to Rashi, he also dressed them in the breeches, as above) — that is because those verses discuss the order of the seven days of inauguration (Shivas Yemei HaMiluim). During that time, Moshe indeed dressed the sons of Aharon in all four garments.
In our Parshah, however, the text discusses the command of what Moshe must do “On the first day of the first month” — Rosh Chodesh Nissan. According to Rashi, this was the eighth day of inauguration (Shemini LaMiluim). On this eighth day, Moshe dressed the sons of Aharon only in the tunics (as will be explained).
{To be clear:} Obviously, the sons of Aharon wore all four garments on the eighth day as well, for Rashi has already explained that a priest who serves while missing vestments (mechusar begadim) is liable to death. However, we are discussing the command to Moshe — “And you shall dress them.” Regarding the specific act of dressing performed by Moshe on the eighth day, he was required to dress them only in the tunics; the other three garments they put on themselves. The proof is in the text itself: the verse does not mention them.
However, this distinction itself requires explanation: What is the difference between the Shivas Yemei HaMiluim (when Moshe dressed them in all four garments) and the Shemini LaMiluim (when “You shall dress them” applied only to the tunics)?
We must find an explanation so simple and self-evident that Rashi does not even need to articulate it — because it is understood on its own from the verses (and Rashi’s commentary) themselves.
5. Two Types of “Miluim”
We will understand this by first prefacing the difference between the Eighth Day (Shemini LaMiluim) and the Seven Days of Inauguration which preceded it.
Although the “Eighth Day” — the day the Mishkan was erected — is also considered part of the Miluim (as Rashi states several times), and the word Miluim (as Rashi explains in Tetzaveh) means accustoming someone to a task — an expression of Chinuch, we understand simply that:
[And indeed, we find (as Rashi notes in our Parshah) that on the Eighth Day, Moshe Rabbeinu also offered communal sacrifices. Similarly, there are several deviations in the order of service on the Day of the Erection compared to the fixed order for generations (and Rashi does not feel the need to justify them). Since the Day of Erection is also an aspect of Miluim and Chinuch, we understand simply that: (a) On that day, Moshe (still) performed the service (just as he did during the Seven Days of Inauguration), and (b) It is not necessary for the order on this day to match the permanent order for future generations.]
Nevertheless, there is a fundamental difference between the nature of the Miluim during the first seven days and that of the Eighth Day:
Regarding the Seven Days of Miluim, we learned in Parshas Tetzaveh that all the services had to be performed specifically by Moshe. This is because (as Rashi explains there) only Moshe had the complete status of a Kohen during that time to perform the service.
However, on the Eighth Day of Miluim (as Rashi explains later in the text), “They were all equalized (Hushvu Kulam) regarding the priesthood” — Aharon and his sons already possessed the full status of Kohanim. Therefore, we find that Aharon offered several sacrifices on that day, and likewise, the sons of Aharon performed several services on the Eighth Day (as recounted in Parshas Shemini).
From this, it is understood that the Miluim (inauguration) of the seven days and the Miluim of the eighth day represent two distinct categories of Chinuch.
6. Preparation vs. Commencement
We can explain the logic as follows:
In the concept of Chinuch (meaning accustoming someone to a task), there are two modes:
- Chinuch as Preparation: Accustoming oneself to a task before becoming obligated in it (similar to the education of a minor — Chinuch Katan). Here, the Chinuch is merely a preparation and a training ground for the future obligation.
- Chinuch as Commencement: Beginning to perform a task (as an obligation) for the first time. This first act is called Chinuch (similar to the concept of Chanukas HaMizbeach — the dedication of the Altar).
This same distinction applies to the priesthood of Aharon and his sons:
During the Shivas Yemei HaMiluim, their status was one of preparation — Chinuch that comes before one becomes (in Rashi’s words) “established in it” (muchzak bo). They still needed to be made into Kohanim.
However, on the Shemini LaMiluim, they were already (or had just become) Kohanim (through the process of the previous seven days). The concept of Chinuch on this day was the beginning of the service (as actual Kohanim).
[We find a parallel regarding the Mishkan itself: Although the Mishkan was erected (every single day) during the Seven Days of Miluim, it was merely a temporary state (for it was dismantled on the same day). The purpose was (at least primarily) Chinuch and preparation for the final, permanent erection. Therefore, during the Seven Days of Miluim, “the Shechinah did not rest upon it” — because during those seven days, the reality of the Mishkan (in its fullness) did not yet exist; its existence was (primarily) part of the Chinuch of Aharon and his sons.]
In contrast, the Shemini LaMiluim is “The Day of the Erection of the Mishkan” — the Mishkan exists, and the Chinuch on this day is not a preparation for a later event, but an actual beginning.
7. Who Dresses Whom?
Based on this, the difference between the Shivas Yemei HaMiluim and the Shemini LaMiluim regarding the dressing of the sons of Aharon becomes simple and clear:
The act of Chinuch aimed at transforming Aharon and his sons into Kohanim could only be performed by Moshe alone. As the verse emphasizes: “And you shall bring Aharon your brother and his sons with him close to you, from among the Children of Israel, to serve Me.” In order to take Aharon and his sons “from among the Children of Israel” and elevate them to become Kohanim (“to serve Me”), it requires “And you shall bring close” — Moshe Rabbeinu is the agent who draws them into the priesthood.
Therefore, all the actions of Chinuch during the Shivas Yemei HaMiluim were performed specifically by Moshe. Even the immersion (Tevilah) of Aharon and his sons was done by him, as it is written, “And you shall wash them with water” — because before Aharon and his sons become Kohanim, they cannot perform any actions regarding their own priesthood (to become Kohanim).
[This also compels us, according to pshuto shel mikra, to learn that Moshe Rabbeinu put the breeches on Aharon and his sons as well — even though the verse does not mention it (as discussed in Section 3). Since the breeches are one of the eight (or four) priestly garments, this dressing is also an aspect of (in Rashi’s words) “Installation... Chinuch” for the priesthood. Consequently, it must be performed specifically by Moshe.]
However, on the Shemini LaMiluim, when the sons of Aharon were already Kohanim, it is no longer absolutely necessary for the dressing to be done by Moshe — they could dress themselves (just as they performed the service on that day).
The reason that (part of) the dressing was still performed by Moshe is because this was the day of Chinuch in the sense of Commencement of Service — “And he shall serve Me... and they shall serve Me” (actual service of the priesthood). Since the service of the priesthood is intrinsically linked to the priestly garments, the first dressing for the sake of service was performed by Moshe.
Therefore, there is no difficulty in the fact that Moshe dressed the sons of Aharon only in the tunics (and not the other garments). For in this type of dressing (commencement), it is not necessary for Moshe to dress them in all their priestly garments. It is sufficient for him to dress them in one primary priestly garment — the tunic.
Perhaps we can add that the tunic is the most essential of them all: The breeches are merely “to cover the flesh of nakedness”; the sash is an accessory to the tunic; and the turban is a garment only for the head. The tunic, however, is the main garment, which covers the entire body.
8. The Distinction of Aharon
One final point requires clarification: What is the difference between Aharon and his sons? Why did Moshe dress the sons of Aharon only in tunics, while for Aharon, he was required to dress him (even on the Shemini LaMiluim) in all “the holy garments”?
Seemingly, the opposite logic should apply: If the sons of Aharon could dress themselves (except for the tunic), certainly Aharon — the High Priest — could have dressed himself in his “holy garments”!
We can explain the matter as follows:
Regarding Aharon’s service on the Shemini LaMiluim, Rashi states (in Parshas Shemini) that “his sacrifices and his service” achieved the goal that “the Shechinah rests upon you.”
This implies that Aharon’s service was not merely a service in the Mishkan, but the service that fully activated the reality of the Mishkan (fulfilling the promise “And I will dwell among them”).
Therefore, the entire preparation for this specific service — the dressing of all his “holy garments” — had to be performed by Moshe. For it is specifically through Moshe that the Mishkan is established and the Divine Presence is brought down.
(From the Sichos of Shabbos Parshas Pekudei 5741 and Shabbos Parshas Ki Sissa 5745)
