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The Gemara in Kiddushin (54a) says that Kohanim can get hanaah from the bigdei kehuna since the Torah was not given to ministering angels. Rashi explains that human beings are not zerizim like angels to take off the begadim the moment they have finished the avodah and therefore the Torah allows the Kohanim to get hanaah (i.e. it would be impossible for them not to get hanaah therefore it is mutar). The implication from Rashi is that if human beings could be zerizim like ministering angels then there would be no problem. But why not? No matter how zariz you are it is not possible for the begadim to be on and off at the same time, and the begadim are required to be on for the entirety of the avodah which means that they by definition will have to be on for the smallest increment of time even after the avodah is completed. So even if the kohanim were as zariz as ministering angels, the Torah would still have to permit them to get hanaah.
I’ll maybe think, could be, possibly, if one was a zariz as an angel, then it would be indeed possible to be taken off the instant it’s no longer needed.
PAA: The concept of time doesn’t exist. Toch K’dei Dibur kills it.
Do you know the concept of angel?
Right you are. And that is where angels come into the picture. Area and time are not concepts, bounderies regarding Malachai maalah.
PAA: Also, I think you’re overreading this. It’s not about the time. It’s not Meilah instantly. You’re allowed to take it off as soon as you’re done with it (similar to when you’re Chayav for not having Tzitzis on your Arba Kanfos). Even so, this is an unreasonable expectation.
PAA: They don’t have to be off the second the Avodah is done. You would just have to begin removing them as soon as the Avodah is done. Even so, that is an unfair expectation of human beings.
It’s not about being on and off at the same time. It’s like the famous Reb Chaim about Makas Bechoros, that until Chatzos they were alive and the next second they wwere dead. Charzos itself doesn’t take time; it is the line between two seconds. Same here. Until the end of the Avoda it is on, and the first segment of time to be called after the Avoda is also the first segment of time with the Bigdei Kehuna.
Blink! It’s off. It doesn’t have to take time to take it off. They shed it instantly. It’s a matter of simply not wearing it anymore.
This has nothing to do with operating within or without time. Yes, Malachim have a concept of before, current, and later. They are created and don’t last forever. This is irrelivant, though. As Rashi says, it doesn’t take them time to get something done, since they are not physical. The instant the Avoda is over they clothing is off. No time goes by in between, since they are Zariz in the extreme, meaning that it comes off that instant.
I’m with Erudite Sam on this one. What Rashi means is that it is an unreasonable expectation of Kohanim, as opposed to Malachim, to BEGIN removing their Bigdei Kehunah the very moment that the Avodah finishes. The “Hasha’ah” of Rashi refers to time after the Avodah has finished when the Bigdei are resting upon the Kohanim – as opposed to time when the Kohen is in the process of removing them.
PAA: Shoheh implies leaving it on. If I begin to take it off as fast as humanly possible, there is no Sh’hiyah before I begin to remove the Bigdei Kehunah.
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