The Kohen Gadol wore eight special garments, which included the Hoshen – breastplate, in which were embedded the twelve precious stones that corresponded to the twelve tribes – and the Efod – apron. The Torah in Parashat Tesaveh (Shemot 28:28) requires attaching the Hoshen to the Efod with special threads, and commands, “Ve’lo Yizah Ha’hoshen Me’al Ha’efod.” Targum Onkelos translates this to mean that the Hoshen may be separated from the Efod. This verse thus introduces a prohibition against detaching the Hoshen from the Efod, to which it must always be tightly fastened. In discussing the reason behind this command, the Sefer Ha’hinuch writes that the Kohen Gadol’s garments must be worn at the highest aesthetic standards, so that he will have a majestic appearance that will have an impact upon those who see him. To that end, the Torah commanded that the Hoshen should be firmly fastened to the Efod, and not jostled, which would look unbecoming. The Sefer Ha’hinuch adds that he would be open to hear other, more compelling, explanations for the rationale underlying this command. (It should be noted that in his discussion of an earlier Misva, the Sefer Ha’hinuch conceded that the real reasons behind the Misvot involving the Bet Ha’mikdash are found in the wisdom of the Kabbalah.) Of course, this Misva applies only in the times of the Bet Ha’mikdash, when the Kohen Gadol wore his special garments. It applies to both men and women; anyone who separates the Hoshen from the Efod has violated this command, and is liable to Malkut. The Rambam, in Hilchot Keleh Ha’mikdash (9:10), writes that “anyone who separates the breastplate from the apron and undoes their connection in a destructive manner, receives lashes.” Intriguingly, the Rambam ruled that this prohibition is violated only if one separates the Hoshen “Derech Kilkul” – in a destructive manner. The Minhat Hinuch raises the question as to why the Rambam imposed this condition on the violation of this command, requiring not only that one separate the Hoshen from the Efod, but that this be done in a destructive manner. The Torah states merely that the Hoshen may not be separated from the Efod, without any conditions. On what basis did the Rambam impose the condition of “Derech Kilkul”? The Minhat Hinuch suggests that the Rambam reached this conclusion based on simple, intuitive logic. If the Hoshen needs repair, and the artisan removes the Hoshen from the Efod so he can repair it, he clearly cannot be said to be in violation of this command. Necessarily, then, the Torah’s command forbids separating the Hoshen in a destructive manner, and not doing so for a non-destructive purpose. Rav Chaim Soloveitchik of Brisk (1853-1918) offered a different explanation. He notes the prohibition of “Lo Yikare’a,” which forbids tearing any of the Bigdeh Kehuna (priestly vestments). Although the Torah introduces this command specifically in the context of the Kohen Gadol’s Me’il (robe), it is understood as applying to all the special garments of the Kohanim. Rav Chaim suggested that in the Rambam’s view, the Torah introduced the prohibition of “Ve’lo Yizah Ha’hoshen” to establish that separating the Hoshen from the Efod is also considered “tearing.” Although nothing is being torn, the Torah issued a command that separating the Hoshen from the Efod is forbidden as though they were sewn together and are now being torn apart. Accordingly, Rav Chaim explained, this prohibition is violated only if the Hoshen is separated from the Efod “Derech Kilkul,” in a destructive manner. Just as the prohibition of tearing one of the Bigdeh Kehuna is violated only if this is done destructively, separating the Hoshen, too, violates the Torah prohibition only if it is done destructively. As this command is defined as a prohibition against “tearing” the Hoshen from the Efod, it is subject to the same parameters as the general prohibition against tearing the Bigdeh Kehuna, and so, by definition, this command is violated o