Michnasayim

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The Michnasayim (Mikhnesei bahd) were the linen breeches or undergarments worn by the Jewish kohenim (priests) and the Kohen Gadol (High Priest) in ancient Israel. They reached from the waist to the knees and so were not visible, being entirely hidden by the ketonet (tunic).

The biblical mitzvah (commandment) instituting their use is found in the Book of Exodus 28:42

And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach.

The following verse (Exodus 28:43) applies not only to the michnasayim but to all the priestly garments:

And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him.

Unlike the other priestly vestments which were "for glory and for beauty" (Exodus 28:2), the purpose of the michnasayin was for modesty, "to hide their nakedness". In the Book of Leviticus when Moses consecrates Aaron and his sons as High Priest and priests, respectively, the michnasayim are not mentioned (Leviticus 8:7, 8:13), though their use is obviously presumed.

There were four holy garments worn by both the priests and the High Priest alike:

Michnasayim—made of pure linen
Ketonet (tunic)—made of pure linen, covering the entire body from the neck to the feet, with sleeves reaching to the wrists. That of the High Priest was embroidered (Exodus 28:39); those of the priests were plain (Exodus 28:40)
Avnet (sash)—that of the High Priest was of linen and multi-colored wool with "embroidered work" (Exodus 28:39); those of the priests were of pure linen
Mitznefet (turban)—according to Rabbinic literature that of the High Priest was much larger than that of the priests and wound so that it formed a broad, flat-topped turban; that for priests was wound so that it formed a cone-shaped turban, called a migbahat

It can be seen from the above that in all of the garments, except the michnasayin, the form worn by the High Priest differed; the michnasayim were the same for both.

The michnasayim symbolized the abolition of the distinction between the heavenly and the mortal part of man, as contrasted with the divine nature, which is absolutely holy and living.^[1] According to the Talmud, the michnasayim atone for the sin of sexual transgressions on the part of the Children of Israel.^[2]