This week's portion deals primarily with the priestly garments.  Right at the outset, the Torah states that they were worn by the Priest for "honor" (kavod).  In the words of the Torah, "and you shall make Holy garments for your brother Aharon (Aaron), and they shall be for honor (kavod) and beauty (tiferet)."  (Exodus 28:2)  

But honor seems contrary to the Torah ideal.  R. Eliezer HaKapar states: "jealousy, desire and honor take a person from the world."  (Avot 4:28)  Shouldn't the Torah, therefore, request a priest to aspire to achieve the highest level of humility, rather than honor?  

The answer may lie in a deeper understanding of the Hebrew word kavod.  Rav Ahron Soloveichik argues that the word kavod contains within it, the root of the word kaved. Kaved means "heavy" and is linked etymologically to kavod. In concrete terms, heaviness is determined by the pull of gravity upon an object. In conceptual terms, weight is determined by the degree of responsibility one has.  The greater responsibility (kaved), the greater the potential honor once those obligations are fulfilled.   

The meaning of our verse now becomes clear.  The goal of the priestly garments is not honor, but rather to serve as a reminder that the priest has a greater responsibility to the community.  

Notwithstanding its relationship with kaved, kavod can still be productive.  While honor can sometimes lead to bloating of the ego which, in turn, can get in the way of real accomplishments, it can also be a powerful and important tool to help others. When one assists others, kavod is not only brought to the giver, but God is honored as well.  Note the liturgy on Shabbat, the Keyl Adon prayer that echoes the language of our portion when it states, pe'er v'kavod notnim lishmo, "splendor and honor are given to God's name".   

Note the Midrash on the verse, "And you shall love the Lord your God with all your heart." (Deuteronomy 6:5)  The rabbis note that the Hebrew for heart (Lev) is written in the plural (Levavkha).  Since the heart symbolizes human nature, the use of the plural here is viewed by the rabbis as meaning that God is to be worshipped with both the good and bad inclinations.  In the same vein, the natural human tendency to enjoy being honored can be a factor in spurring us to undertake beneficial efforts on behalf of people in need.  Perhaps the honor of the priestly garments can lead the Priest to work with greater vigor for Am Yisrael.   

Sometimes greater responsibility can lead to honor and, at times, honor can inspire greater commitment.  It has often been said that "Clothes make the man."  The Torah here is completing the sentence, with the teaching that clothes are there to make us act for others.   

Shabbat Shalom,

Rabbi Avi Weiss