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Exodus 39:28 - Priestly garments' holy linen splendor

Exodus 39:28 - שמות 39:28

Hebrew Text

וְאֵת הַמִּצְנֶפֶת שֵׁשׁ וְאֶת־פַּאֲרֵי הַמִּגְבָּעֹת שֵׁשׁ וְאֶת־מִכְנְסֵי הַבָּד שֵׁשׁ מָשְׁזָר׃

English Translation

and the mitre of fine linen, and goodly turbans of fine linen and linen breeches of fine twined linen,

Transliteration

Ve'et hamitznefet shesh ve'et-pa'arei hamigba'ot shesh ve'et michnesei habad shesh mashzar.

Hebrew Leining Text

וְאֵת֙ הַמִּצְנֶ֣פֶת שֵׁ֔שׁ וְאֶת־פַּאֲרֵ֥י הַמִּגְבָּעֹ֖ת שֵׁ֑שׁ וְאֶת־מִכְנְסֵ֥י הַבָּ֖ד שֵׁ֥שׁ מׇשְׁזָֽר׃
וְאֵת֙ הַמִּצְנֶ֣פֶת שֵׁ֔שׁ וְאֶת־פַּאֲרֵ֥י הַמִּגְבָּעֹ֖ת שֵׁ֑שׁ וְאֶת־מִכְנְסֵ֥י הַבָּ֖ד שֵׁ֥שׁ מׇשְׁזָֽר׃

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Parasha Commentary

The Priestly Garments in Shemot 39:28

The verse describes three garments worn by the Kohanim (priests) in the Mishkan (Tabernacle): the mitznefet (mitre), pa'arei hamigba'ot (goodly turbans), and michnesei bad (linen breeches). These garments were made of shesh (fine linen) and mashzar (twined linen), emphasizing their sanctity and craftsmanship.

1. The Mitznefet (Mitre)

Rashi (Shemot 28:39) explains that the mitznefet was a head-covering worn by the Kohen Gadol (High Priest), resembling a turban. The Rambam (Hilchot Klei HaMikdash 8:2) describes it as a long strip of linen wrapped around the head. The Talmud (Zevachim 19a) teaches that the mitre symbolized humility before Hashem, as it covered the head—the seat of intellect—demonstrating submission to divine service.

2. The Pa'arei Hamigba'ot (Goodly Turbans)

Ibn Ezra (Shemot 28:40) notes that these turbans were worn by ordinary Kohanim, differing from the Kohen Gadol's mitznefet. The Midrash (Shemot Rabbah 38:4) connects these garments to the concept of kavod (honor)—elevating the Kohanim’s status while performing sacred duties. The linen material (shesh) signifies purity, as linen does not absorb impurities as easily as wool (Talmud, Niddah 61b).

3. The Michnesei Bad (Linen Breeches)

The breeches were worn to cover the priests’ nakedness (Shemot 28:42), reflecting modesty in divine service. Rashi emphasizes that they were made of shesh mashzar (twined linen), a durable and dignified material. The Talmud (Yoma 69a) teaches that these garments atoned for immorality, underscoring the sanctity of the priesthood.

Symbolism of Linen (Shesh)

  • Purity: Linen resists contamination, symbolizing the Kohanim’s moral and ritual purity (Rambam, Hilchot Tum’at Ochlin 1:3).
  • Distinction: Unlike wool, which could cause sweat (prohibited in the Mikdash), linen kept the priests comfortable (Talmud, Zevachim 18b).
  • Unity: The twined linen (mashzar) represents the intertwining of physical and spiritual service (Kli Yakar, Shemot 28:6).

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What is the 'mitznefet' mentioned in Exodus 39:28?
A: The 'mitznefet' (מִצְנֶפֶת) was the special turban worn by the Kohen Gadol (High Priest) as part of his sacred garments. Rashi explains it was wound around his head like a kind of hat, distinct from the regular priests' headgear. The Talmud (Zevachim 88b) describes it as resembling a flower blossom in shape.
Q: Why were the priestly garments made of linen?
A: Linen (שֵׁשׁ) was chosen for the priestly garments because it represents purity and separation from worldly matters. The Rambam (Hilchos Klei HaMikdash 8:10) explains that linen garments were worn to distinguish the kohanim (priests) during their holy service, as linen doesn't attract insects like wool does, thus maintaining greater cleanliness for sacred duties.
Q: What practical lesson can we learn from the detailed description of the priestly garments?
A: The Torah's detailed description teaches us the importance of hiddur mitzvah (beautifying commandments). Just as the kohanim served in specially crafted, dignified garments, we should perform mitzvos with care and beauty. The Midrash (Tanchuma Tetzaveh 5) notes that these garments atoned for various sins, showing how physical objects can have spiritual significance when used properly.