One of the Priestly garments worn by the High Priest, discussed in this week’s Parsha, is the me’il, or cloak. One of the distinguishing factors of the me’il were the bells that were placed on the bottoms of the cloak. The Torah even states what their intended utilitarian purpose was. “…And its sound could be heard when he enters into the Sanctuary.” It was to alert people of his presence.
Every nuance of the Torah is precise. Every detail in the construction of the Sanctuary and the design of the Priestly garments were of utmost spiritual significance. In light of this fact, we must be able to find a deeper meaning for the placement of bells on the ends of the cloak.
When we reflect on the structure of Judaism we will discover that there are two components. First, Judaism consists of an elaborate system of observances. Each Mitzvah is a substantive act that connects us to G-d, refines the world and makes our lives meaningful.
Second, Judaism also consists of a methodology. How do we implement certain practices? What approach should we use in carrying out G-d’s will? What mindset and emotion should we have when we fulfill our obligations? And while the methodology is also an integral part of Torah, there can and must be changes and variations depending on the circumstances and the exigencies of time.
To illustrate the point, one can refer to the way we are to perform a Mitzvah. One can perform a Mitzvah for pure motives or for ulterior motives. The Talmud tells us that we should never desist doing a Mitzvah even if we do it for the wrong reasons, “For by first doing it for ulterior motives we will eventually do it for the right motive.” Maimonides specifically instructs us to encourage children and other beginners to do the right thing even if it is for some material gain. When one however progresses one must learn to do things for the purest of reasons.
Another example is the mindset of joy. When one does a Mitzvah there is a need to be joyous. There are, however, times and places when expressing overt joy is totally out of place such as in the case of a mourner, G-d forbid. There are also times when a more somber and introspective mood are called for—such as in the period from Rosh Hashanah through Yom Kippur—while in other times, it is best to not focus on introspection but on the challenges that each day brings. Too much introspection can lead to depression and can hinder one’s ability to function at full speed.
A third example of the changes in methodology within Judaism that relates to the “bell-bottoms” mentioned in this week’s Parsha is the idea of the use of “noisy” fanfare in the promotion of one’s Judaism.
While there is certainly virtue in the private, personal and quiet expression of Judaism, there are times when the Torah not only sanctions the more noisy form of promotion, but even mandates it.
Generally speaking, Judaism seeks what is called in Hebrew Pnimiyut, inwardness. Judaism generally shuns superficial displays of religiosity and piety. One of the highest forms of charity is when it is given quietly. Yet there are times when the opposite approach is acceptable and even desirable.
In “normal” times—if there was ever such a time—when Jewish life was the norm, there was no need to promote Judaism to other Jews. Either a Jew was steeped in his/her religion or they rebelled against it.
As we get closer to the Messianic Age, the state of Jewishness has changed drastically in both directions. While we have lost more Jews from the Jewish way of life than ever before, it is not because of their desire to rebel. One cannot rebel against something they know little or nothing about. The ignorance of our pre-Messianic Age is one that is borne out of benign neglect and generations of assimilation.
Because of the radically different situation we are in now, no Jew is truly resistant to Judaism. All that is needed is for those who are knowledgeable—and every Jew has some knowledge—to pass what he or she knows to the next Jew. To reach the widest audience, promotional methods—that were shunned in the past—are eminently acceptable and desirable in the present.
This then is the deeper meaning of what the Torah says that when the High Priest would enter into the Sanctuary, the bells that were on the bottoms of his cloak would ring. The High Priest entering into the Sanctuary symbolizes the learned Jew who wishes to introduce others into the realm of holiness. The “bottoms of his cloak,” alludes to the end of time—the present pre-Messianic Age. And the ringing noises that his cloak would make when he would enter into the Sanctuary refers to the need to loudly and proudly offer the Jewish people the knowledge of the Torah and the beauty of their heritage of Mitzvot. All of this will certainly prepare us for the boisterous and ecstatic reception the entire world will give Moshiach when he finally comes and brings peace to the whole world.