Parshat Acharei Mos Kedoshim 5785
Rabbi Jablinowitz
We read in the first of this week’s parshiyot about the Avodah of Yom HaKippurim. The pasuk teaches (Chapter 16, Pasuk 2), ואל יבא בכל עת אל הקודש מבית לפרכת; Aharon was commanded not to enter the Kodesh Hakadashim any time he wished. The Gemara in Menachos 27B teaches that אל הקודש is referencing the Heichal or the Kodesh. There is a prohibition even for a pure Kohen to enter the Kodesh if he doesn’t have a particular reason for entering (see Rashi in Eiruvin 105B). And when the pasuk says מבית לפרכת it is referring to the Kodesh Hakadashim. Even the Kohen Gadol may not enter the Kodesh Hakadashim, Lifnai V’Lifnim, the entire year, unless he is performing the special service on Yom Kippur.
This is stated explicitly at the end of the parsha of the Avodah. The pasuk says (Chapter 16, Pasuk 34), והיתה זאת לכם לחקת עולם לכפר על בני ישראל מכל חטאתם אחת בשנה. Yom Kippur is referred to as אחת בשנה; one day a year this special Avodah takes place during which the Kohen Gadol enters the Kodesh Hakadashim, the holiest place on Earth.
The Sfas Emes points out that there are many holy days during the year. We have three festivals during the year, as well as Rosh Hashanah, the solemn day of judgment. And every week we merit in having the holy day of Shabbos. Yet on none of these days does the Kohen Gadol enter the Kodesh Hakadashim.
This opportunity of such great spiritual intimacy only takes place on Yom Kippur. Rav Tzadok compares the Kohen Gadol entering and leaving the Kodesh Hakadashim peacefully to Rabbi Akiva entering and leaving the פרדס in peace. And the reason this only happens on Yom Kippur is because this is the day of Teshuva and Kapparah. And as the Gemara in Berachos 34B teaches, מקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין. The Ba’al Teshuva has a special place, and therefore only on Yom Kippur, the day of Teshuvah, can the Kohen Gadol enter all the way in as a representative of Clal Yisrael.
The Sfas Emes explains that this is also the reason why Aharon was chosen for this role and not Moshe Rabbeinu. Surely Moshe Rabbeinu was greater, for he was the conduit through which Hashem gave us the Torah. Moshe was the ultimate teacher of Torah. But Aharon was the one who brought Bnei Yisrael closer to Torah. The Mishnah in Avos (Chapter 1, Mishnah 12) describes Aharon as אוהב את בריות ומקרבן לתורה; Aharon was the first person to be involved in Kiruv. Hence, he was chosen to do the Avodah on Yom Kippur and not Moshe Rabbeinu. He represented the notion of מקום שבעלי תשובה עומדין, and therefore he was chosen to enter the holiest of places on Yom Kippur.
The same is true of Dovid Hamelech. The Gemara in Avodah Zarah 4B teaches that Dovid Hamelech wasn’t worthy of sinning, but it was in order to teach future generations the possibility of Teshuvah. And Dovid also received a “special place”. The Gemara in Yuma 25A teaches אין ישיבה בעזרה אלא למלכי בית דוד בלבד; one may not sit in the Azarah unless he is a king from the line of Dovid Hamelech. Only they may sit in the Azarah.
And finally, we have the Chag of Succos. After Yom Kippur, after Bnei Yisrael are all on the level of Ba’alei Teshuvah, we receive the mitzvah of Succos. We leave our homes and enter the special place of the Succah. We sit under the schach, under the צילא דמהימנותא, the shade of faith and of closeness and intimacy with Hashem. The Succah is the ultimate fulfillment of מקום שבעלי תשובה עומדין אין צדיקים גמורים עומדין. Only after the day of Yom Kippur, not after Rosh Hashanah when the Tzadikim Gemurim are sealed in the book of life, can we enter the Succah.
The Sfas Emes teaches that Yom Kippur is referred to as אחת בשנה (see also the last pasuk in parshat Tetzaveh) to teach the great significance of the day of Yom Kippur. It falls out אחת; it happens only once a year, but it provides atonement for the entire year. It’s an אחת which suffices for בשנה, the entire year. Just as the great day of Shabbos provides blessing for the entire week, Yom Kippur provides atonement for the entire year. And it is meant to position ourselves in a better and more intimate place in our relationship with Hakadosh Baruch Hu. For as the Gemara teaches, מקום שבעלי תשובה עומדין אין צדיקים גמורים עומדין.
Good Shabbos
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