The Face of Holiness
“Inscribed on the Tzitz HaZahav”
(Sukkah 5a)
Among the eight garments of the Kohen Gadol was the tzitz hazahav, a golden plate that he wore across his forehead. It stretched from ear to ear and was fastened in place by three strings of techeiles, which were tied behind the head. In our Gemara, we find that the words “Kodesh L’Hashem – Sanctified to Hashem” were inscribed on the tztitz, with the word “Hashem” above, and “Kodesh L’ ” below. The Rishonim offer several descriptions of exactly how the words were written.
Which Order?
According to Rashi, the words were written one above the other. This opinion is supported by the Yerushalmi, which states that Hashem’s Name sat upon the words Kodesh L’, like a king sits upon his throne. According to this opinion, the words were not written in the manner they were meant to be read. They were placed in opposite order by Hashem’s decree (see Ritva on Shabbos 63b).
Rabbeinu Tam (Shabbos ibid, s.v. V’kasav) and other Rishonim maintain that the words Kodesh L’ were written on the beginning of the second line, and the Name Hashem was written at the end of the first line.
Thus, the words can still be read from right to left in their proper order, and the advantage of having Hashem’s Name on top is preserved nonetheless (Maharsha on our sugya).
The Rashba (Shabbos, ibid) suggests a third opinion, that the words Kodesh L’ were written at the end of the first line, and Hashem was written at the beginning of the second.
The Gemara says that Hashem was on top and Kodesh L’ on the bottom, but the Rashba interpreted this to mean that Hashem was at the top of the second line, meaning the beginning of the line; and Kodesh L’ was at the bottom of the first line, meaning at its end. The Rashba and Ritva suggest that this is the optimum interpretation of the Gemara, since the words can be read correctly from right to left and top to bottom (as we normally read Hebrew), and the honor of Hashem’s Name is still preserved, since nothing is written above it.
The Testimony of R’ Eliezer Bar R’ Yossi
In our Gemara, we find the testimony of R’ Eliezer bar R’ Yossi, who once visited Rome on an important mission on behalf of the Jewish people. While he was there, he visited the royal palace, and was shown the Kohen Gadol’s tzitz, with the words “Kodesh L’Hashem” written on one line. How could the Chachomim refute R’ Eliezer’s eyewitness testimony, and insist that the words were written on two lines?
The Meiri explains that the tradition of Oral Law was so well guarded that the Sages relied on the tradition they received from their teachers, even when it contradicted empirical evidence, which can at times be faulty. In this case, perhaps R’ Eliezer had seen a tzitz that was made improperly or was counterfeit.
At Times It Was Written…
Based on the Rambam (Hilchos Klei Mikdash 9:1) we can offer a different explanation. The Rambam asserts that even the Chachomim agree that a tzitz with Kodesh L’Hashem written on one line is kosher. They simply ruled that it was better le’chatchila to write the words on two lines. The Rambam concludes, “At times it was written on one line.” Therefore, it was no great surprise to the Chachomim to hear that R’ Eliezer had seen a tzitz written on one line, since they knew that such a tzitz was kosher, and had been made.
Some Acharonim contend that according to the Rambam there is no argument between the Chachomim and R’ Eliezer. The Chachomim said that the tzitz should be made on two lines, and R’ Eliezer added that this was only le’chatchila, but b’dieved, even if it was written on one line it was still kosher (Rishon L’Tzion, Sefas Emes, et. al. However, the Kesef Mishna does not agree with this interpretation of the Rambam).
