Achrei Mot                                                                                       Gross Family (Jr.)

Parshat Achrei Mot gives a detailed narrative of the service performed by the Kohen Gadol on Yom Kippur. The day is carefully coordinated and each of its practices is filled with deeper symbolism.

Pasuk Daled states:

He shall wear a holy linen shirt and linen pants shall be upon his flesh, and he shall gird himself with a linen sash and wear a linen cap these are holy garments, [and therefore,] he shall immerse himself in water and don them.He shall wear a holy linen shirt and linen pants shall be upon his flesh, and he shall gird himself with a linen sash and wear a linen cap these are holy garments, [and therefore,] he shall immerse himself in water and don them.He shall wear a holy linen shirt and linen pants shall be upon his flesh, and he shall gird himself with a linen sash and wear a linen cap these are holy garments, [and therefore,] he shall immerse himself in water and don them.

By specifically calling out that the Kohen only wears the simple linen garments the pasuk is indicating by exclusion that he did not wear the ornate golden vestments for the service in the Kodesh Hakedoshim (Holy of Holies). Rashi comments that the reason the Kohen Gadol doffs the golden vestments is because the gold is reminiscent of the sin of the Golden Calf and the “prosecutor can’t become a defender.” In this instance the gold is what is incriminating the Jewish people so it would be inappropriate to wear it to beseech forgiveness on their behalf. 

Based on Rashi’s interpretation that the Kohen Gadol intentionally excludes the golden vestments, then why later on does it specifically say that outside of the Kodesh Hakadoshim he does wear them to perform other parts of the Yom Kippur service? If the golden vestments incriminate us in the Holy of Holies then why not publicly as well?

Rambam rejects the notion that the golden garments have a negative connotation and instead interprets this to mean that these are special white linen vestments specific to the Yom Kippur service. In this interpretation we can possibly see the source for wearing a Kitul of pure white on Yom Kippur to emulate the Kohen Gadol at this solemn time.

One other reason offered is that Rashi is indicating that the White Garments are like Rambam’s interpretation, unique and special to this service. In this context they would serve to help the Kohen understand the uniqueness of what he is performing and to do so with the correct focus and intention.

I’d like to propose another possible reason for the Kohen Gadol to continue to wear the Golden garments for the public service. In the parsha the Torah isn’t merely relating the principles of the Avoda for posterity, it is recording the first Yom Kippur. This Yom Kippur would have been especially awe inspiring. Yom Kippur marked the day of the return of Moshe from Har Sinai after receiving the second set of tablets. Yom Kippur is a day of atonement and while today we think of this as a point to take stock for the deeds we did during the preceding year, the first Yom Kippur was specifically to atone for the sin of the golden calf. In this context one can clearly see why in Aharon’s private service he was careful not to stir G-d’s ire which was so recently abated. Generally, we think of the Golden vestments of the Kohen Gadol as a way to amplify his splendor and stature and provoke feelings of awe. At the first Yom Kippur the effect may have been the opposite. Aharon wearing the golden vestments publicly was an indictment to Bnei Yisrael, and would have specifically reminded them of the sin that they needed to atone for. This dichotomy of meaning is one of the aspects that enhance the richness of our traditions. Conversely, by wearing the golden vestments publicly Aharon is at the same time indicating that just because gold was used in sin it can also be used at the pinnacle of our spiritual experience.

This lesson resonates today as we often see that similar actions can be used in the pursuit of justice or injustice, holiness or profanity. Hopefully, we will all merit the ability to see the pure triumph over the impure and justice triumph over injustices in today’s world and in our own lives.