Page 9 - HaMizrachi02-04( #12)2019RoshHaShanaYomKippurUSA

Rabbi Reuven Taragin
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he Talmud Yerushalmi
contrasts the despair of
Tnon-Jews on their days of
judgment, manifested through
their wearing of black clothing and
unshaven faces, with Am Yisrael,
who approach Yemei HaDin with
confidence, shaving their beards
and wearing white. The Rema cited
the custom of wearing clean white
clothing on Yom Kippur to emulate
the ministering angels and to wear a
kittel “which is white and clean and
also the garment of the dead; this
makes the human heart submissive
2
and broken.” These explanations
may be appreciated through a
re-examination of the white clothing
the Kohen Gadol wore during the
Yom Kippur service.
As we read and learn the Kohen
Gadol’s Seder HaAvoda on Yom
Kippur, we note that he donned
special bigdei lavan – white linen
garments, each time he entered the
Kodesh HaKodashim. According
3
to the Ramban, these clothes give
the Kohen Gadol the appearance of
4
an angel, described as wearing a
sacral linen tunic. Perhaps this is the
source of the Rema’s first explanation
above.
However, there are other times
when the High Priest dons linen
garments as a reflection of a lower
status of importance. When he
removes the ashes from the altar in
the morning, he does not wear his
standard priestly clothing, but the
bigdei haBad (white linen garments).
Similarly, his michnasayim
(trousers), worn for a technical role
of covering and not for “glory and
adornment,” are also referred to as
bigdei haBad. On Yom HaKippurim,
he is to be reminded of his lowly
stature, facilitating his submission
before G-d in the Holy of Holies.
Rabbanit Shani Taragin
THE SYMBOLISM
OF RED AND WHITE
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Rashi explains that on Yom Kippur, restores the metzora to a healthy
the Kohen Gadol – who generally state of interacting with people and
wears eight golden vestments with G-d in the Mikdash. Similarly,
– officiates as a kohen hedyot, a the Kohen Gadol on Yom Kippur
regular kohen who wears four must wear white, symbolizing the
priestly garments. As he does so, garments of the dead and akin to
he is reminded of the time before the skin of the metzora, representing
he became Kohen Gadol, of the the impediments that sin brings to
seven days of miluim, preparing our vibrant relationship with G-d.
the Mishkan and its vessels. He But just like the metzora, he takes
descends from his ‘golden’ stature as two goats (parallel to the birds), 9
he removes his usual clothing, and slaughters one, sprinkles the blood
humbly prepares the Mishkan for on the kapporet seven times, and
renewed revelation as he changes to sends the live goat to the desert. And
his ‘elevated’ priestly garments later like the metzora, whose healthy skin
in the day; his appointment renewed, and sensitivity to life are restored,
revelation re-experienced. 6 the Kohen Gadol immerses and dons
his vestments of scarlet and gold.
Furthermore, as Aharon HaKohen
donned the white garments worn As we wear white on Yom Kippur, we
by the regular priests as he entered each revisit death/tzara’at, which is
the Kodesh HaKodashim with the designed to evoke a “submissive and
sacred incense, I can only imagine broken” feeling. ּוני ֵ ת ָ פׂ ְ ש םי ִ ר ָ פ ה ָ מ ְּ ל ׁ ַ שְנּו
the poignant deja vu he must have – it also reminds of the blood of the
felt remembering the initial miluim. sacrifices, and the gifted opportunity
After all, his sons Nadav and Avihu we have to relish life anew each year.
wore those garments as they carried
the incense only to be consumed Wishing you all a year of renewed
by Divine fire. Perhaps Aharon vitality and restored relationships of
must revisit their deaths every year, closeness!
reminding himself – and us – to
defer to G-d’s commandments,
despite his passionate and instinctive 1 Rosh Hashanah 1:3.
desire to come close to Him. 2 Shulchan Aruch OH 610:4.
3
Lastly, the Kohen Gadol’s white Leviticus 16:4.
garments remind us of the metzora 4 See Ezekiel 9:3 and Daniel 10:5.
– the leper whose healthy skin has 5 Leviticus 16:4.
turned white and is compared to 6 See Rav Yoel Ben-Nun’s article in
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a dead person. His state of tumah Megadim vol. 8, pp. 34-39, where he
(impurity) interferes with and compares the Yom Kippur service to the
initial consecration of the Mishkan.
obstructs his relationship with 7
kedusha (sanctity). He must remain Nedarim 64b.
outside the community and not enter 8 Leviticus 14:4-7.
the Mikdash. To purify the metzora, 9 See Ramban Leviticus 14:4.
a Kohen must take two live birds,
slaughter one, sprinkle the blood Rabbanit Shani Taragin is Educational
seven times on the person and send Director of Mizrachi and the Director of
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the live bird out to the field. The the Mizrachi Matan Lapidot Educators’
blood, symbolizing life, revives and Program shani@mizrachi.org
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