Parshat Acharei Mos 5779
Rabbi Jablinowitz
Parshat Acharei Mos begins with the Avodat Yom HaKippurim which we read on Yom Kippur morning as well. The Meshech Chachmah on our parsha points out that in the davening on Yom Kippur we say “Ki Atah Salchan L’Yisrael U’Machalan L’Shivtei Yeshurun”. This term Shivtei Yeshurun is an unusual term, not typically used in Tefillah. Why is this term used specifically on Yom Kippur?
The Meshech Chachmah answers in the following manner. The Mishnah in Yoma 34B teaches that the clothes worn by the Kohen Gadol in the morning were of a higher quality than those worn in the afternoon. The reason, as Rashi explains on 35B, is because the service in the morning in the Kodesh Hakadashim was for kaparah, while entering in the afternoon was to remove utensils left earlier. This is reminiscent of the statement of Rabbi Yishmael in Yoma 23B explaining why the Kohen changes his clothes for removing the Deshen (see Rashi in parshat Tzav, Chapter 6, Pasuk 4), Begadim Shebishel Bahen Kedairah L’Rabo Lo Yimzog Bahen Kos L’Rabo. One should not pour his master’s wine with the same clothes he used to cook his food. Why doesn’t the Gemara here use this same statement to express why the Kohen Gadol’s clothes for kaparah are finer than the clothes used for cleaning out the Kodesh Hakadashim?
The Meshech Chachmah deduces from this omission that the Kohen Gadol primarily wore the same clothes in the afternoon to remove utensils from the Kodesh Hakadashim. The only difference was in the Kutones, the shirt worn by the Kohen Gadol. So when the Mishnah teaches that the clothes in the morning were of a higher quality, it is referring specifically to the Kutones.
Why is the Kutones singled out to be the finer garment used for kaparah in the morning?
The Gemara in Zevachim 88B teaches that the various clothes worn by the Kohen Gadol serve as atonement for certain sins. The Kutones atones for murder as we learn from the pasuk by the selling of Yosef (Bereishis, Chapter 37, Pasuk 31), Vayishchatu Se’ir Izim, Vayitbelu Es HaKutones Ba’Dam.
The Gemara in Sanhedrin 102A teaches that every punishment meted out to Clal Yisrael includes a small payment for the sin of the Golden Calf. As a result of this, Chazal teach that the Kohen Gadol doesn’t wear his gold garments Lifnai V’Lifnim. Ain Kateigor Na’aseh Saneigor. The Kohen Gadol can’t bring kaparah for Clal Yisrael while reminding of the sin of the Golden Calf at the same time. Chazal also teach in the Medrash on Mishlei, that the sin of the selling of Yosef is also still extant. And this is also why the Kohen Gadol doesn’t wear the Choshen Lifnei V’Lifnim. The Choshen, which has the names of the tribes on it, reminds of the sin of the Shevatim, that through their hatred of Yosef, they were prepared to sell him. And the Sifree on parshat V’Zos HaBrachah teaches that the reason the kaparah on Yom Kippur was done in the Kodesh Hakadashim, is because the Kodesh Hakadashim was in the portion of the tribe of Binyamin, who was the only brother who was not involved in the selling of Yosef.
There were two sins that Bnei Yisrael have had to contend with throughout our history. One is the selling of Yosef, and one is the sin of the Golden Calf. One is Bein Adam L’Makom and one is Bein Adam l’Chaveiro. So when the Kohen Gadol represents Clal Yisrael on Yom Kippur and goes into the Kodesh Hakadashim for kaparah, he needs to avoid any reference to either of these two fundamental aveiros.
The Mishnah in Yoma 41B teaches that a red string was tied across the horns of the Sa’ir Hamishtale’ach, the goat thrown from the cliff. The string was cut in half; one half was tied across the horns of the Sa’ir, while the other half was tied to a rock. After the goat was thrown from the cliff, the string would turn white as a sign that their sins were atoned.
The Gemara in Yoma 42A teaches that the weight of this red, wool, strip was two Sela’im. The Gemara in Shabbos 10B teaches that the material used for Yosef’s Kutones was also two Sela’im. The Kutones represents the atonement of Clal Yisrael for the sin of selling Yosef. Just as the Kutones constantly serves as atonement for murder as we saw in the Gemara in Zevachim, it serves as compensation and expiation on Yom Kippur for the sin of the Shevatim selling Yosef. And this is why it was specifically the Kutones that was of special quality when the Kohen Gadol did the Avodah which brought kaparah.
The reason we say in the davening on Yom Kippur, “Ki Atah Salchan L’Yisrael U’Machalan L’Shivtei Yeshurun”, is to express the dual nature of the kaparah on Yom Kippur. The statement Salchan L’Yisrael is for the atonement of Bein Adam L’Makomwhich always involves the sin of the Golden Calf. But Machalan L’Shivtei Yeshurunrelates to Bein Adam L’Chaveiro which harks back to the sin of selling Yosef. It is specifically Shivtei Yeshurun , the tribes of Israel, that need an atonement. And there is no reference to the tribes when bringing the kaparah. There is no Choshen, and only Binyamin’s portion is used. But the atonement is achieved by using the Kutones for good. Instead of slaughtering a goat and dipping Yosef’s Kutones in its blood, the Kohen Gadol wears the finest quality Kutones as expiation for the sin of selling Yosef, the fundamental sin of Bein Adam L’Chaveiro.
Good Shabbos
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