Every day brings us one day closer to the third Beis Hamikdash. It is therefore with a sense of excitement that we read and study these parshiyos dealing with the Mishkan, eagerly awaiting and anticipating what will occur. Interestingly, the Sefer HaChinuch, in identifying the seven mitzvos found in Parshas Tetzaveh, follows his mentor the Rambam and lists the donning of the bigdei Kehuna by the kohanim as a mitzvah. The Ramban disagrees and sides with Ba'al Halachos Gedolos who considers the bigdei Kehuna a hechsher mitzvah, a necessary prerequisite and component for the performance of the avodah (service in the Mikdash), but not an independent mitzvah.
A regular Kohen had to wear four garments, a kesones - shirt, michnasayim - pants, mikbaas - turban, and avneit - belt. In addition, the Kohen Gadol wore four additional garments, each containing gold. What is most interesting and perplexing is that the belt of the Kohen contained sha'atnez - wool and linen together - and for this reason, according to the Rambam, as soon as the Kohen completed his avodah he removed the avneit immediately as the wearing of sha'atnez was only permitted during the actual time of service. I'd like to explore why the Kohen had to wear and incorporate sha'atnez as part of his service.
The prohibition of sha'atnez found in Devarim (22:11), "you shall not wear combined fibers, wool and linen together," is most certainly a chok, meaning a law whose reason we don't know. In Vayikra (19:19) the Torah commands, "you shall observe My decrees...and a garment that is a mixture of combined fibers shall not come upon you." While the Torah does not provide a reason for this law, the Rambam (Hilchos Temurah 4:13) enjoins us to explore and understand, to the best of our ability, all of the Torah including the chukim. The Medrash Tanchuma (Bereishis 9:9) teaches that the source of the prohibition of sha'atnez indeed stems from the encounter of Cain and Hevel. The Torah teaches (Bereishis 4:3), "after a period of time" (which the Tanchuma suggests is when they were 40 years old) Cain brought an offering to Hashem of the fruit of the ground. The medrash continues to cite the Rabbis who understood Cain's offering to be that of flax/linen. "Hevel, he also brought of the firstlings of his flock and from their choicest." The Medrash Tanchuma explains that it is for this reason that sha'atnez was prohibited, as Hashem declared that after the sin of fratricide it is not proper that we commingle the offering of the sinner with that of the righteous.
It is interesting to note that every Friday night following Shalom Aleichem we honor the woman of the household with the singing of Aishes Chayil. The fourth line is the approbation (Mishlei 31:13), "she seeks out wool and linen." With the above Tanchuma we praise her for her ability to differentiate between wool - good, and linen - bad. Her binah yeseirah gives her greater insight and intuition.
So why must the Kohen wear sha'atnez? Perhaps to help us realize the specialty of the Beis HaMikdash which is in a realm above us. The Maharal (in his commentary on Avos, Derech HaChaim, 1:12) teaches that we live in the world of preidah - separation. It is interesting to note that the Maharal gives the example of Cain killing Hevel as the beginning of this world representing the world of preidah - divisiveness. Too much emphasis is placed upon that which divides us - Ashkenaz and Sefard, Chasid and Misnagid, observant and not-yet observant. The Beis HaMikdash is the ultimate meacheid - unifier. Yerushalayim, which is an extension of the Mikdash, is described by Dovid HaMelech (Tehillim 122:3) as, "the built-up Jerusalem is like a city that is unified together." Moreover, when Yaakov awakens from his majestic dream of the ladder reaching Heavenward, he proclaims (Bereishis 28:17) "this is the gate of the Heavens." The Beis HaMikdash connected Heaven and earth. Shlomo HaMelech, in his thanksgiving address at the occasion of the dedication of the first Beis HaMikdash (Melachim I 8:41), speaks of Jew and non-Jew turning to this house to offer prayers. The Beis HaMikdash is that opportunity of connecting with Hashem and gleaning a portend of what will be in the future. At that time the world will be elevated to a higher level of achdus/unification. The Kohen who blesses the people with love, unifies not only the nation of Israel, but also the different spheres of existence, including animal and vegetable. He unites these different realms, even as they appear metaphysically in an oppositional state. Thus, the Kohen's wearing of sha'atnez reflects the future harmonious existence that will elevate not only man, but nature as well.
Perhaps, as we pray thrice daily for the rebuilding of the Beis HaMikdash, we can each in our own way gradually work on removing the barriers that exist between us. The verse (Shir HaShirim 7:2), "How lovely are your footsteps shod in pilgrim's sandals, oh daughter of nobles" is understood by the Talmud (Chagigah 3a) to portray the ultimate unity of all Jews ascending to the Beis HaMikdash to celebrate the three pilgrim festivals. There will not be a Sefard or Ashkenaz Beis HaMikdash, not a Chasidish or Litvish one, or one for observant or not-yet observant Jews. We should therefore, now, attempt to intentionally visit and experience the flavor and teachings of those in other Orthodox circles. Become familiar with the teachings of Rabbi Nachman of Breslov, or the Alter Rebbe, or other groups. The benefit is not only "mikol melamdai hizkalti - from all my teachers I grew wise" (Tehillim 119:99), rather, the social interaction, respect, and recognition is an important first step towards unity. Instead of the sad, humorous lesson of the Jew stranded on a desert Island who builds two shuls and explains, "this is the one I daven in, and this one not," we should feel comfortable in all Batei Kneisios, preparing us for the elevated time when the Kohen will once again wear the belt of sha'atnez, symbolizing the higher world of achdus, not divisiveness.