A Kohen must not enter the Temple with torn clothes
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This Mitzvah's Summary
It is forbidden for a kohen to enter the Mikdash or perform service while wearing torn garments.
This mitzvah prohibits kohanim from appearing in the Temple with ripped, damaged, or torn clothing. Just as they are commanded to wear the sacred garments during service, they must also ensure those garments are whole and dignified. To enter with torn clothing would degrade the sanctity of the Mikdash and dishonor Hashem.
Rambam rules that torn garments invalidate a kohen’s service, for the requirement of kavod (honor) and tiferet (beauty) is compromised when their appearance is marred. Sefer HaChinuch emphasizes that this prohibition teaches Israel to treat all sacred objects with reverence, since even minor damage reduces the awe of the service.
This command, given to Aharon and his sons following the deaths of Nadav and Avihu, highlights that priests must maintain composure and dignity before Hashem, even in moments of grief. The sanctity of the Mikdash requires restraint and reverence in every external detail.
Commentary & Classical Explanation:
- Rambam (Hilchot Bi’at HaMikdash 1:7–8): Rules that a kohen serving in torn garments is subject to death at the hands of Heaven, showing the gravity of this mitzvah.
- Sefer HaChinuch (Mitzvah 153): Explains that garments symbolize dignity; torn garments diminish the honor of the Temple and its service.
- Rashi (Lev. 10:6): Notes the prohibition immediately after Nadav and Avihu’s deaths, underscoring that kohanim must maintain dignity even in mourning.
- Talmud (Sanhedrin 22b): Equates appearing in torn garments with disrespect to the king, emphasizing the parallel between human royalty and Hashem’s majesty.
- Ramban: Adds that outward appearance is a reflection of inward reverence; thus, torn clothing in the Mikdash implies neglect of holiness.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Holiness – קְדֻשָּׁה
- Rambam (Hilchot Bi’at HaMikdash 1:7) teaches that torn garments desecrate holiness, since the Mikdash demands dignity in every detail. Holiness is preserved when kohanim appear in garments that reflect kavod and tiferet, not neglect or damage.
Priests – כֹּהֲנִים
- Sefer HaChinuch explains that kohanim embody honor for Hashem’s service. Torn garments dishonor their unique role and reduce the respect the people are meant to show them as representatives of the Divine.
Temple – בֵּית הַמִּקְדָּשׁ
- The Temple is likened to the palace of a king. Talmud (Sanhedrin 22b) rules that a kohen with torn garments cannot serve, since this demeans the dignity of Hashem’s house.
Reverence – יִרְאַת שָׁמַיִם
- Rashi (Lev. 10:6) notes the command was given after Nadav and Avihu’s death, stressing that even in grief kohanim must show reverence. Entering torn garments signals disrespect to Hashem’s service.
Community – קְהִלָּה
- Ramban observes that kohanim served as visible examples for all Israel. Their neat and intact garments inspired communal awe; torn clothing would instead diminish respect for the Mikdash and its service.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- This mitzvah reflects man’s obligation toward Hashem to preserve reverence in every way. Torn garments before the King of kings show neglect, while wholeness demonstrates awe and devotion.
