Lamah nism'cha parshas korbanos l'parshas bigdei kehunah?  Lomar lecha, ma korbanos mechaprim, af bigdei kehuna mechaprim.

Why is the topic of korbanos written in the Torah next to the topic of the bigdei Kehunah, the priestly garments?  In order to tell us that just as atonement is achieved by sacrifices, so atonement is achieved through bigdei Kehuna. (Zevachim  88:2)

Chazal  teach us that each one of the eight garments of the Kehunah atoned for a different sin:

1. The Kesones  (tunic) atoned for murder.
2. The Michnasayim  atoned for immorality.
3. The Mitznefes (turban) atoned for arrogance.
4. The Avnet  (belt) atoned for improper thoughts.
5. The Choshen  (breastplate) atoned for corruption in the courts (injustice in judgements).
6. The Eifod (apron) atoned for idol worship.
7. The Me'il (turquoise robe fringed with bells and pomegranates) atoned for lashon horah (evil speech).
8. The Tzitz (gold plate worn on the forehead) atoned for brazenness.

How was this kaparah, atonement achieved?  Did the kohain  merely have to don the garments and automatically there was atonement?  Is this the way things work in Yahadus???

Chas veshalom!!  Heaven forbid.  It is far-fetched to imagine that kaparah  was achieved just by wearing the bigdei kehunah , when the Torah completely condemns the notion that mere mechanical performance of any  "ceremony",  recitation of any "formula", or the wearing of  garment "appeases" G-d and brings about desired results!!  The nevi'im  chastise Am Yisrael for mistakenly thinking that bringing sacrifices without remorse and a change of ways accomplishes anything.  On the contrary, such ideas are despised by Hashem!  Teshuvah, repentance in the Torah involves profound change; remorse, abandoning the errant ways, in short, the ba'al teshuvah  must effectively become a new person.

How then are we supposed to understand Chazal 's message, that the bigdei Kehunah achieved atonement?

Let us study the words of the "Akeidas Yitzchak" and perhaps our understanding into this issue will be deepened.

The "Akeidas Yitzchak" points our attention to the synonym that we find in the Torah for "bigdei kehunah":  The word is "middos", which also translates as measurements.  The priestly garments had to be perfectly fitted to the measurements of the kohain that wore them.  Thus, the word "middah" translates as garment and also as measurement.

In Lashon Hakodesh, however, the word middos  is commonly used to denote character traits.  They are called  middos, measurements  because a person must carefully measure all of his personality traits and adjust them in order to achieve functional balance as he strives for  spiritual perfection.  Is he to strict with himself?  Is he too strict with others?  Is he naturally too giving and soft with people?  Is he hyperactive or too laid back?  As the Rambam teaches us, all aspect of the emotional make-up of the person must be balanced by measuring.

The bigdei Kehunah are also called middos and also have a direct connection to character traits.  More than just clothing, they were the physical representation of all the lofty character traits fitting for the mesharsei elyon, servants of Hashem,  in the Bais Hashem, the House of G-d.  The wearer of the bigdei Kehunah BASICALLY POSSESSED the great character traits that each garment represented.

1.  For example,  the Me'il atoned for evil speech.  Lashon harah causes rift, division and hatred. If a person chas veshalom speaks disparagingly about a husband in front of a wife or vice versa, or about a person in front of his friend, he could cause hatred and division between the two.  Aharon HaKohain was ohaiv shalom verodef shalom, he loved peace and actively pursued peace.  Through carefully thought out speech he would mend rifts and bring about unity and Ahavas Yisrael within families, between friends, etc.  One of the techniques Aharon used was by always focusing on and accentuating the positive in people.  This is hinted at in the pomegranates which were found on the Me'il.  Even the resha'im  of Am Yisrael are filled with mitzvos, just as pomegranates are filled with (613) seeds. There is good in everyone.  By concentrating on the good side and reinforcing it, we give the person a chance to BE GOOD.

2.  The Choshen atoned for corruption in judgements.  It is fascinating to find that Chazal make reference to the choshen in the following incident in the Torah:  In parashas Shemos, after Hashem had appointed Moshe Rabbainu as leader, the number one man in Klal Yisrael,  Hashem informed Moshe that Aharon was on his way to greet Moshe.   "..vera'acha vesamach belibo", "and he will see you and he will rejoice IN HIS HEART."  Rashi: Not as you assume that he will be offended that you [his younger brother] have been chosen for greatness.  From here, Aharon merited the ornament of the CHOSHEN that is worn over THE HEART.
Chazal point out that the reward that Aharon received was in keeping with the general rule of Heavenly reward, that is  middah k'neged middah, measure for measure, meaning that there is a direct connection and continuation between the act performed and the reward that follows.  Keeping in mind the definition of the "Akaidas Yitzchok", that bigdei Kehuna were middos, physical manifestations of lofty character traits, now the connection between the deed and the reward become very clear here.  The choshen, as was stated above, atoned for injustice in judgements.  In order to judge objectively, the judge must have a heart clear of personal feelings that obscure his objectivity.  In this story, Aharon proved that deep in his heart he was clean of jealously and filled with joy for his younger brother who was chosen to a superior position.  This heart was CERTAINLY worthy of wearing the ornament of the choshen, which atoned for dinim , inaccurate judgements.

3.  Mishbetzos zahav:   The mishbetzos zahav  were the golden squares that contained the avnei shoham  and that connected the choshen to the eifod  through golden chains.  The mishbetzos zahav  are also mentioned in Tehillim, chapter 45.  Kol kevudah bas Melech penimah, mimishbetzos zahav levusha, All the honor of the daughter of Royalty is inward; golden squares are her garments.  Chazal teach us that this passuk refers to a woman by the name of Kimchis.  She had seven sons, all of whom functioned as Kohanim Gadolim.  This was an astounding feat!  The sages asked Kimchis what good deeds she had done to merit such glory.  She answered that she always conducted herself with utmost modesty; that even in the privacy of her home she was careful not to uncover her hair.  It is then related that many women did as Kimchis, but did not merit as she did.
Again, the point is clear.  Kimchis conducted herself with utmost modesty at all times, in all situations.  This modesty was rooted in a profound awareness of Hashem's Presence.  Tznius  and yir'as Shomayim were attributes that permeated Kimchis' existence.  So in effect, Kimchis ALREADY WAS WEARING THE MIDDOS of the priestly garments.  The obvious reward followed.  Her sons actually served in the Bais HaMikdash, with all the garments that in the abstract sense, Kimchis had already attained.

Back to the original question:  How did the bigdei Kehunah effect atonement?
It is clear now, that this was chas veshalom no hocus pocus.  The wearers of the bigdei kehunah possessed sublime character traits, middos naalos.  The point that we must bear in mind is that a person rarely sins out of the clear blue sky.  An act of sin is a result of deterioration of character over an extended period of time.  Ultimately, teshuvah and shlaimus can only be achieved through PERFECTION OF CHARACTER..

The main formula for this tall order is our  awareness of Hashem's connection to us as the key to building our feeling of SELF WORTH.  Hashem created each and every one of us with a unique personality with all of our weaknesses and strengths with which to work and to serve Him.  When we work to perfect our own middos, we come closer to attaining these wondrous garments.  For we indeed belong to mamleches kohanim, a kingdom of priests.  And we all can attain bigdei kehunah  for ourselves.

A gutten Erev Shabbos
from Yerushalayim Ir HaKodesh.