The main theme of Parshas Pekudei is the creation of the Bigdei Kehunah, the special priestly garments. Of course this catalogue is a companion to Parshas Teztaveh where the instructions for these vestments was first delineated to Moshe and then to the artisans. In sum, combining the two accounts, the Torah uses over 80 pesukim to describe the Bigdei Kehunah. The sheer volume of information clearly indicates an important message embodied by the garments - but the question is just what that message is. 

This significance is further dramatized by the Talmudic principle (Zevachim 17b) that the Kohanim only attain their full sanctity "bizman she'bigdeihem aleihem," when they are wearing their special garments. But this just begs the question: Why are these garments so critical to the status of the Kohanim? After all, don't we typically downplay external expressions of piety and, rather, stress that it's what is on the inside that counts (c.f. Pirkei Avos 4:20)? Why does the Torah lend such significance to the Bigdei Kehunah? 

Rav Joseph B. Soloveitchik suggests that the role of the priestly garments can be properly appreciated if contrasted with laws governing the Navi, the prophet. Unlike the Kohen, the Navi has no defined dress code and there is no connection between the prophet's status and whether or not he or she is wearing any particular clothes.  

Why the dramatic difference between the Kohen and the Navi? R Soloveitchik explains that the garments reflect the differing leadership roles, respectively, of the priest and prophet.  

Kohanim are primarily focused on the ritual service in the Mishkan or Beis HaMikdash and they are guided by strictly legislated "dos and don'ts." Furthermore, a certain consistency and formality characterizes their work; Kohanim of one generation prepare a korban just as their father and grandfather had done before them. 

In a larger sense, the main task of the Kohen is to provide the people with a model of continuity of practice and worship. The priest's service exemplifies the critical point that in Judaism there are eternal truths and rules that guide our lives and are passed from generation to generation. Consistency and disciple - epitomized by the Kohen - are the hallmarks of our hallowed Mesorah. 

This is to be contrasted with the prophets, on the other hand, who arose in each generation with a new and timely message for that particular time. The essence of the Navi is the flexibility and relevance of his or her message. The various prophets gave very different rebuke and taught varied lessons from one another, each preaching to the needs of the time. Rather than discipline and formality, passion and relevance are the trademarks of the Navi. 

It is this larger distinction of roles, suggests R Soloveitchik, which underlies the specific difference regarding clothing. There is a unique focus on the clothing of the Kohen because the beautiful and ornate priestly garments represent the formality and consistency of their work. There were no "dress down Fridays" in the Mishkan or Mikdash and there was a never a time when a priest performed the service dressed differently than the other priests who had previously filled that role. The Kohanim were always dressed formally and always dressed the same because the consistency of tradition was the essence of their message to the Jewish people 

The Navi, on the other hand, had no uniform because his message was anything but uniform; just as the prophet's message was to be timely, clothing he wore presumably reflected the norm of the times. 

Thus understood, far from being filled with mere tedious detail, the account of the priestly garments in Parshas Pikudei (and Tetzaveh) contains a larger lesson that goes to the heart of our religious experience.  

While there is undoubtedly a place for flexibility and innovation - properly articulated and appropriately implemented - we must not be blind to true beauty of Judaism: the consistency of practice which unites generations of Jews going back all the way to Har Sinai.  

The very fact that Jews around the world at any one time daven in ways similar - if not identical - to each other binds us all together. And the fact that Jews of one generation or century remain loyal to the same emunos and mitzvos, beliefs and rituals, that their grandparents and forbearers were loyal to, creates a continuity which breaks the barriers of time and binds generations to one another. 

We may no longer have the Avodas Ha-Mikdash, the priestly service in the Temple, but the message of the Kohen and his garments remains vital and relevant.