The Kohen Gadol’s special vestments included precious stones engraved with the names of the Shevatim (Tribes of Israel). The Torah writes concerning these precious stones, “And Aharon shall bear their names (of the Shevatim, on the stones) before Hashem”, and “And Aharon shall bear the names of B'nei Yisroel in the Choshen Ha-Mishpat (Breastplate of Judgment) upon his heart when he comes to the Kodesh (Holy Place), as a remembrance before Hashem at all times.” (Shemos 28:12, 29)

The bottom of the Kohen Gadol’s Me’il (outer robe) was lined with bells and pomegranate-shaped adornments, and the bills rang as the Kohen Gadol walked. The Torah concludes its description of the Me’il by stating, “And its sound shall be heard when he comes to the Kodesh before Hashem, and when he exits, so that he not die.” (ibid. v. 35)  

What is the significance of the precious stones on the vestments of the Kohen Gadol as he approaches before Hashem? What is the meaning of the sound of the Me’il’s bells ringing when the Kohen Gadol enters and exits the Kodesh?

Rashi (from Shemos Rabbah) and Targum Yonasan ben Uziel (on Shemos 28:12) explain that the precious stones invoke the merit of the Shevatim before Hashem; this is the import of the Kohen Gadol’s vestments bearing the precious stones during Avodah (sacrificial service).

However, one may ask how exactly the Kohen Gadol’s bearing of these jewels engraved with the names of the Shevatim invokes their merit; doesn’t Hashem know of the Shevatim’s merit anyway?

The role of Kohen Gadol is associated with great glory. The Kohen Gadol’s Avodah, leadership, prestige and visage made him one of the most impressive personalities during the Mishkan and Beis Ha-Mikdash periods. (See Rambam Hil. K'lei Ha-Mikdash ch. 5.) However, the Kohen Gadol in truth is merely a shaliach – an emissary – of K'lal Yisroel. His Avodah brings the people and the entire Kehunah (Priesthood) expiation and merit, and the glory of his role is not his own.

In this light, we can better understand the engraved names of the Shevatim in the precious stones of the Kohen Gadol’s vestments as signs of mission and allegiance, such that the names of the people whom the Kohel Gadol represents in his Avodah are embedded on his outfit. The names of the Shevatim in the precious stones testify that the Kohen Gadol is a servant and representative of the tzibbur, the pubic, and his identification with the public is part of his very clothing.

This is especially meaningful when it comes to Avodah, as the Kohen Gadol’s Avodah is markedly defined as service for the tzibbur, whom the Kohen Gadol represents, for the names of the Shevatim on the vestments worn during public Avodah visibly designate the Kohen Gadol as a shaliach of the tzibbur and testify that he is working on behalf of B’nei Yisroel and not on behalf of himself. This establishes that the Avodah of the Kohen Gadol is a humble rite in which the people, and not only the Kohen Gadol himself, are connected with Hashem. Such is very plausibly the meaning of the precious stones invoking the merit of the Shevatim before Hashem - that via the sh'lichus (representation) of the Kohen Gadol do the names of the Shevatim stand directly before Hashem and does the nation serve Him.

The commentators disagree on the interpretation of the pasuk (verse) regarding the sound generated by the Me’il: “And its sound shall be heard when he comes to the Kodesh before Hashem, and when he exits, so that he not die.” Rashi maintains that the pasuk refers to the general prohibition of performing Avodah without the full vestments; the Ramban opines that the pasuk signifies that the Kohen Gadol may not enter the Kodesh for Avodah and depart therefrom without serving notice (as provided by the sounding of the Me’il’s bells) of his entry and exit, out of respect. Many other interpretations are offered as well.

One can suggest a new interpretation. The pasuk speaks of the import of the bells when the Kohen Gadol enters and leaves the Kodesh. Since the Kohen Gadol may not wear the Me’il into the Kodesh Ha-Kodoshim, it is reasonable to read the pasuk as referring to the Kodesh proper – the inner area where the Menorah, Shulchan (Table) and Mizbach Ha-Zahav (Golden Altar) stand, in front of the curtains that delineate the Kodesh Ha-Kodoshim. The Kodesh is a quiet area, entered only twice daily to burn Ketores (Incense) and prepare and light the Menorah, as well as for the Kohanim to prostrate themselves after the Avodah is completed. The Kodesh is also entered once every Shabbos in order to change the Lechem Ha-Panim (Showbread). Unlike the Azarah (Courtyard), which is busy with the offering and consuming of korbonos throughout the day, plus various other activities associated with the ongoing Avodah therein, the Kodesh is tranquil and usually void of human presence. The Kodesh may only be entered by Kohanim, who may not enter for purposes other than Avodah, and who must prostrate themselves every time they are present. Furthermore, the Avodas Ha-Ketores (Incense Service) must be performed in the Kodesh in isolation; only one Kohen may be present for the Ketores Service.   

The Kodesh, with its heightened restrictions, is a locus of intense sanctity. Its quiet and solitude, largely a result of significantly limited human presence, contribute to its special aura of kedushah.

These notions enable us to understand and better appreciate the relationship of the Kohen Gadol with the Kodesh. One might think that the Kohen Gadol's holy stature suits him well for visitation in the Kodesh; however, this is not fully the case. The Kodesh is a realm of escalated sanctity, and limited human presence therein is a tolerated necessity and an exceptional privilege. Humans must sense that the Kodesh is where the undisturbed intensity of Hashem's Presence is greater manifest; no one may feel comfortable in the Kodesh or be there often, as it approaches the level of the holiest ground.

This is the function of the bells on the Me'il of the Kohen Gadol - for the clanging of the bells informs the Kohen Gadol that even he, despite his eminently holy status, is encroaching upon infinitely holier territory by the necessity of his presence in the Kodesh. The Kohen Gadol is humbled as he is reminded by the constant sound generated by his vestment that his relationship with the Kodesh is neither natural nor comfortable, as his presence is a relative disturbance to the holy quiet and solitude of the Kodesh.

The greatness of the Kohen Gadol is not only his elevated stature; surpassing this is the Kohen Gadol’s allegiance to B’nei Yisroel as their grand shaliach, enabling the nation to connect via his Avodah directly with Hashem, as well as his humility, engendered through the sound created by his vestment as a constant reminder to him of Hashem's infinitely greater holiness.