A BRIEF HISTORY OF MORALITY
The first time the Tora refers to clothing, using the most generic word Kutonet, is in the context of creation. After tasting the forbidden fruit, Adam and Eve, the first humans, experienced a “reset” of their minds. Until then, their neshama, ruach memalelah, or verbal intelligence endowed them with the ability to think linguistically–with words–which allowed them to possess a supernatural ability: freedom of choice. While animals “perceive” reality in images (or smells or sounds) and react instinctively to them, human beings process reality with words—that is, they “think.” Humans can see, hear, and then calculate, speculate, contemplate, anticipate, obey, and disobey. By rebelling against the first (and only) Divine order, man, paraphrasing Maimonides, activated the power of his “imagination,” making it an integral part of his thought process. The consequences of this could be potentially disastrous. Now, human supernatural powers, “words” are not used to serve God but to justify disobedience. Human beings can now “see” the advantages of their abilities for personal benefit. Power can be used to help or do good to others—as the Creator does—and to subdue or oppress others. Sexuality, beyond its two explicit purposes—1. To intimately unite husband and wife, 2. To imitate the Creator in recreating another life—can also be channeled toward abuse, infidelity, rape, etc. By covering his nakedness and differentiating himself from animals, man reminds himself that he must employ his powers for the purpose for which the Creator conceived them.
YOSEF AND THE BURDEN OF REPRESENTATION
The second time kutonet appears in the Tora is when Jacob gives his son a special robe: colored clothing that functions as a uniform and represents the authority granted by his father to supervise the tasks of his brothers and inform them about their behavior. As we already know, the consequences of Jacob’s decision and the humbleness not exercised by Yosef, were crucial in our history. This colored uniform, or kutonet, led us to Egypt and then into slavery. In our Parasha, Tetzave, the kutonet appears for the third and last time in the Tora when describing the Cohen Gadol’s uniform. The Cohen’s clothing, more than a garment to cover nudity, is a uniform that conveys a representative position, and his wearer carries the weight of the responsibility of representation.
THE DOUBLE REPRESENTATION
On the one hand, the Cohen represents the ideal of a Jew: the consecration of one’s life to achieve closeness to (by serving) the Creator. The Cohen Gadol also represented the Jewish people before God. And this was manifested in the twelve stones that he wore on his breastplate, with the names of the 12 tribes of Israel. The Cohanim knew very well that their privileged position implied greater responsibility. And the Tora commands them to be aware that, even involuntarily, one can get carried away by the splendor of his uniform, feeling as if it were an honor displayed to the person and not his office. The consequences can be disastrous. A police uniform, for example, should inspire honesty, trustworthiness, and service. If a police officer were to use the power of his or her uniform for personal gain or abuse of power, he or she would be misrepresenting the uniform, the office, and by extension, dishonoring the entire Police Department.
I remember, as a teenager asking one of my teachers about the benefits and risks of wearing a Jewish uniform while traveling on buses and trains and interacting with non-Jews. I asked my teacher if wearing a cap or a Kippa on the street would be more appropriate. My teacher replied, “It all depends on how you behave.” The Kippa is a catalyst that clearly identifies you as a Jew, unlike a more generic baseball cap or hat. If I behave properly, I will likely fulfill the great Mitzva of Qiddush HaShem, which means elevating God’s name and enhancing the reputation of the Tora and its Divine Author. However, if I behave badly and let myself be carried away by my impulses and imagination more than by my reason and by the Tora among gentiles, I would be transgressing the most serious of all sins in the Tora: Chillul HaShem, affecting negatively the reputation of the Creator.
My teacher added a memorable reflection: “Never forget that to wear the Kippa, you must first have a head!”
