The Kohen Gadol Clothes of Adam HaRishom

The Ba’al HaTurim teaches us that there is a correlation between the clothes that HaShem gave Adam HaRishon and the eight garments of the Kohen Gadol . What are we meant to learn from this?
If we further follow the path of Adam’s clothing we find that it is passed down from generation to generation till it reaches Nimrod. Nimrod is described as a “Great hunter before HaShem” and he uses this garment to attract the animals that he is trapping . Eisav then tricks Nimrod into giving him these clothes, he uses them to kill Nimrod, and he then keeps them .
If so what is the connection between the clothes of the Kohen and the ability to attract the animals? Further, why were the special clothes that HaShem gives Adam as he is evicted from Gan Eden, unique in that they can attract animals? Why does Adam need that ability as he leaves Gan Eden?
If we continue to follow the history of these clothes, Eisav stores them by his mother, and Yaakov then uses them to disguise himself to get the Berachos . Why does Yaakov need them at this moment? Even more difficult, since Yitzchak is blind it would seem that clothes are the least important part of the disguise to deceive a blind person? Also, what is the meaning of the Rashi that Eisav was concerned his wives would steal them so he kept the clothes by his parents?
To understand this, we need to analyze the confrontation between Yaakov and Eisav. The original plan of the twins of Yaakov and Eisav was that Yaakov is Yisaschar, the learner of Torah, the Ish Tam sitting in the tent. Eisav is Zevulon, the Ish Sadeh involved in the world of commerce to support Yaakov. Yaakov is perfectly happy with this arrangement; he has no desire to be involved in the outside world. And this arrangement is what Yitzchok thinks he is strengthening by giving Eisav all the Berachos of the physical world . Yitzchok who is blinded by the tears of the Akeidah can see only the upper spiritual realms and cannot see the baser aspects of Eisav, and is sure that the partnership between Yaakov and Eisav is the optimum way to further the goals of the Avos. Rivkah on the other hand is aware that Eisav will take the Berachos and use them for his own purposes, and not use them to further the efforts of Yaakov. Therefore she commands Yaakov to take the Berachos for himself, to use them for the proper ends, and Yaakov then becomes both himself and Eisav, Yisachar and Zevulon.
In a parallel sense the service of the Kohen is to take the physical parts of the world; animals, birds, flour wine etc. and brings them to HaShem. So what Yaakov is actually getting with the Berachos is the Kehuna. Therefore Yaakov needs the Bigdei Kehuna at this point.
In a perfect world all the physical parts of the world would come on their own to be used by man to serve HaShem. In Gan Eden that happened. There were angels who did everything for Adam . When Adam sinned, he was evicted, but HaShem leaves him a connection to the world of Gan Eden where all that he needs to serve HaShem is brought to him. These are the garments that bring all the animals to him to enable Adam’s continued service of HaShem with all the components of the physical world.
We find this idea that the animals come on their own volition to be used to serve HaShem in four places. Firstly by the Ark of Noah. It is brought down that the animals came on their own to fulfill HaShem’s will that they be saved . Secondly, the Midrash says that in Shlomo’s time the animals that were used in his palace lined up each morning to be shechted. Thirdly, the cow that was brought on Har HaCarmel by Eliyahu went willingly to its sacrifice. And lastly, if not for the Satan trapping the ram in the brush, the ram of the Akeidah was running towards the Mizbeach to be brought as a Korban.
By Eisav we see the opposite. Each animal that he trapped to bring to his father, was released by an angel. This is the same idea as the angels helping Adam, but in the inverse. Since Eisav’s goal was not to serve HaShem the world acts against him .
But any power can also be used incorrectly. Nimrod and Eisav used this ability to attract the animals and misused this power not to serve HaShem but for their own evil purposes. Yaakov at the time of receiving the Berachos is retrieving this power and returning it to good. The Midrash describes Yaakov as the Kohen Gadol . He is now getting all the blessings of the physical world and directing them toward Hashem. Therefore there is nothing more appropriate than to retrieve Adam’s clothing from Eisav who has mis-used them, to use it for its correct purpose.
That is why Eisav keeps the garments in his parents’ home. This is the only place where he is involved in mitzvoth, the Mitzvah of Kibud Av, and, therefore, this is where he wears his garments of Avodah. And that is why he keeps them away from his wives. Since this is the one place where Eisav does do something good, he does not want his wives to abuse those clothes as he did .
This idea of the proper use of the Kehuna is the original debate between Yaakov and Eisav. Yaakov asks Eisav to sell him the Bechora. This takes place right after Eisav steals the Bigdei Adam/Kehuna from Nimrod . Eisav asks, “What is the Bechora?” Yaakov says it is the Kehunah. Says Eisav, what do I need that for! Eisav wants the clothes but not to be the Kohen. Yaakov wants to be the Kohen and therefore needs the clothes .
This can also explain why Dama ben Nesina does a great Mitzvah of Kibud Av through a part of the Bigdei Kohen Gadol .
In the Megila we learn that Achashveraus wears the clothes of the Kohen Gadol at his feast . Based on what we have explained, this can be seen as a continuation of the battle between Yaakov and Eisav. Achashveraus wants to use those garments to bring all physical pleasures down into his realm, to celebrate what he thought was the ultimate nullification of the bais hamikdash. But instead, from that feast where Vashti was executed, as a result, Esther became queen, and her son Daryavesh rebuilt the Bais HaMikdosh,and we returned the Bigdei Kehuna to their rightful status.
On Purim we reenact the confrontation of Yaakov and Eisav, and we are also meant to use our physical gifts to serve HaShem. But as each of us goes through life, are we using Adam’s clothes that we all wear as Eisav or as Yaakov?
P.S. Yaakov brings to Yitzchak two goats. Rashi says that those are two Korbanos, the Korban Pesach and a Chagiga. Based on what we said above, he puts on the Bigdei Kehuna, and when he brings them to his father who is obviously a Talmid Chochom; that is like bringing a Korban. (Interestingly, Kayin and Hevl bring a Pesach, Avrohom and now Yaakov.)

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