24 Mar TSAV: OUR SECRET WEAPON

The Torah in
the beginning
of Parashat Sav
describes the Kohen
wearing “Mido Bad”
– a fitted linen garment, referring to the
special priestly vestments worn by the
Kohanim. The Ba’al Haturim (Rabbenu
Yaakob Ben Asher, Germany-Spain,
1269-1343) observes that this marks one
of only two instances in the entire Tanach
where we find the word “Mido.” The
other is in a description of the military
garb worn by Dovid HaMelech’s general,
Yoab. This unusual term thus points to
a connection of sorts between these two
contexts – the priestly vestments worn
by the Kohen, and a general’s uniform.
The Ba’al Haturim explains that when
the Kohen donned his special garments
to serve in the Bet Hamikdash, he was as
powerful as a mighty general leading his
troops to battle.
A classic example of this notion taught
by the Ba’al Haturim is the famous
story told of Alexander the Great, who

led his army toward Jerusalem with
the intention of conquering it. Shimon
Ha’sadik, the saintly Kohen Gadol at
the time, donned his special priestly
garments and went outside Jerusalem
to greet the mighty general. As soon as
Alexander saw Shimon Ha’sadik, he
stopped, dismounted from his horse, and
prostrated before the high priest.
The general’s men were astonished.
Why, they wondered, did Alexander, the
mightiest warrior on the face of the earth,
who had set his sights upon capturing
Jerusalem, show such awe and deference
to the Jewish leader?
Alexander explained to them that every
time he waged war, he saw the image of
this man – Shimon Ha’sadik – in front of
him on the battlefield. Until that day, he
never knew who this man was, and why
he appeared to him during battle. Now
he understood. It was the merit of this
great Sadik, Shimon the Kohen Gadol,
that had brought him the unprecedented
success he enjoyed. He owed everything
to Shimon Ha’sadik, the pious Kohen

garbed in the special priestly attire
serving in the Bet Ha’mikdash.
Indeed, as the Ba’al Haturim
commented, the garments of the
Kohen Gadol have extraordinary
power and are a major weapon in
our struggles against our foes.
Our Sages teach us that although
we cannot offer sacrifices or
perform the other Misvot of the Bet
Ha’mikdash, we can nevertheless
be considered as having performed
this service through our study of the
relevant laws. When we study about
the Korbanot, for example, we are
considered as though we actually
offered the sacrifices upon the altar.
And thus, when we study the Parashiyot
of the Book of Vayikra which deals with
the sacrifices and other subjects related
to the Bet Ha’mikdash, we gain access
to their extraordinary power. These
topics might seem esoteric, irrelevant
and uninspiring, but they are immensely
valuable.

During these dangerous times we live in,
when the Jewish people face mounting
threats on several different fronts, this
study is an effective weapon that we must
utilize. By delving into the study of the
service of the Bet Ha’mikdash, we erect
strong defenses against the enemies that
threaten us and help ensure the protection
and safety of the Jewish people around
the world.