The Torah in Parashat Tesaveh (Shemot 28:4) commands making special garments for the Kohanim. These are commonly referred to as the Bigdeh Kehuna (priestly vestments). The Sefer Ha’hinuch explains the reason for this command based on a principle which he emphasizes numerous times in his work – that people are internally affected by the impression made by external conditions. Appearances create a certain atmosphere and aura which affect the way we think and feel. Likewise, the clothing we wear also influences our mindset. When the Kohanim are dressed with special garments, the Sefer Ha’hinuch writes, they are reminded that they are working as humble servants of the Creator. The Sefer Ha’hinuch draws a comparison between the Bigdeh Kehuna and Tefillin, as Tefillin are worn in order to instill within us feelings of reverence for, and submission to, G-d. As Kohanim are assigned a unique role, to serve G-d in the Bet Ha’mikdash, they are required to wear not only Tefillin, but also the Bigdeh Kehuna, to intensify their sense of reverence and humble subservience. Furthermore, the Sefer Ha’hinuch writes, the Bigdeh Kehuna have an effect on others who see the Kohanim dressed in their special garments. These garments contribute to the aura of grandeur and majesty in the Bet Ha’mikdash, which inspires the people to seek to draw closer to G-d. The regular Kohanim – as oppose to the Kohen Gadol – wore four garments, which together are called the “Bigdeh Laban” (“white garments”). They were: Ketonet (tunic), Michnesayim (short pants), Abnet (belt), Migba’at (hat). The Kohanim were allowed to wear these garments even when they were not performing the Aboda (service in the Bet Ha’mikdash). The Sages reached this conclusion on the basis of the fundamental principle, “Lo Nitena Torah Le’malacheh Ha’sharet” – “the Torah was not given to the ministering angels.” If it were forbidden for Kohanim to wear their garments when they were not performing the Aboda, then they would have to remove them all the precise moment they finished the Aboda, which would be impossible. Necessarily, then, the Kohanim were permitted to wear the garments even when they were not performing the Aboda. The Rabbis explain that the Bigdeh Kehuna were made with the intention that the Kohanim would wear them even when they were not performing the Aboda, essentially imposing a condition on their status of sanctity, and such a condition is acceptable. The exception to this rule is the Abnet (belt), which consisted of both wool and linen – a combination which is normally forbidden to wear due to the prohibition of Shaatnez. This prohibition was waived when a Kohen needed to wear the Abnet as required for performing the Aboda, but the moment he concluded the Aboda, the Kohen needed to immediately remove the Abnet to avoid violating the Shaatnez prohibition. The Kohen Gadol wore these four garments, as well, though instead of a Migba’at (hat), he wore a Misnefet (turban), which was larger and more elaborate than the Migba’at. Additionally, the Kohen Gadol wore four other garments, which were called the “Bigdeh Zahab” (“golden garments”). They were: Hoshen (breastplate), Efod (apron), Me’il (robe), and Sitz (golden headband). After the Kohen Gadol performed the special Aboda on Yom Kippur, he would never again use the “Bigdeh Laban” which he wore for that day’s service. The Torah commands (Vayikra 16:23), “Ve’hiniham Sham” – “He shall place them [the garments] there,” which the Sages understood as meaning that the garments require Geniza (burial), and may never be used again. The Talmud teaches that if a Kohen performs the Aboda without wearing any of the required garments, or while wearing extra garments, beyond the required Bigdeh Kehuna, then he is considered like a non-Kohen performing the Aboda. If he is not properly dressed with the Bigdeh Kehuna, then he does not have the status of Kohen with respect to the Aboda, and he has thus violated the prohibition against non-Kohanim