Yom Kippur 5781
Rabbi Jablinowitz
The first Mishnah in Yoma teaches that we separate the Kohen Gadol from his home a week before Yom Kippur. The Gemara derives this obligation from the seven days of Milu’im. The pasuk states (Vayikra, Chapter 5, Pasuk 33), U’Mepesach Ohel Moed Lo Seitzu Shivas Yamim; the Kohanim couldn’t leave the Ohel Moed during the seven days of the Milu’im. Based on the word Lechaper in the pasuk, the Gemara derives the same separation of seven days for the Kohen Gadol before Yom Kippur. The drasha notwithstanding, what is the connection between Yom Kippur and the Milu’im that the Gemara derives one separation from the other?
The Gemara in Yoma 2B describes this process of the Kohen Gadol leaving his home beforehand as, Prishas Sheva Le’Yom Echad, separating seven days for the purpose of one day, that day being Yom Kippur. And during this period the Kohen Gadol would be involved in bringing the daily sacrifices in the Beis Hamikdash. By the Milu’im, we have the same thing. When the Mishkan was consecrated, there were seven days during which Moshe brought the sacrifices, along with Aharon and the Kohanim. And this was all a leadup to the eighth day. As the Torah states (Vayikra, Chapter 9, Pasuk 1), Vayehi Bayom Ha’Shmini Kara Moshe L’Aharon U’Levanav; on the eighth day Moshe called to Aharon and his sons, and he told Aharon (Pasuk 7) Kerav el Ha’Mizbe’ach. Aharon was called forward to assume his duties as the Kohen Gadol. Moshe doing the service during the seven days of the Milu’im was only temporary, easing Aharon into his role as the Kohen Gadol. Here as well, the Kohanim had a Prishas Sheva Le’Yom Echad, the Yom Echad being the Yom Ha’Shmini.
When Aharon brought the sacrifices on the eighth day, there was no Divine response. Rashi teaches on pasuk 23, that Aharon said to Moshe, why did you bring me here to do the Avodah; Hashem is still angry at me for the chet ha’egel! At that point, they both entered the Ohel Moed and davened, and then the Torah tells us (Pasuk 24) Va’Tetze Eish Me’Lifnei Hashem. A fire came down from heaven and consumed the Olah and the fats on the Mizbe’ach which Aharon had brought.
During the seven days of the Milu’im, Moshe served, and assembled and disassembled the Mishkan daily. During these seven days of building, Rashi tells us there was no Divine appearance. The Shechinah only came down on the eighth day, the day when Aharon brought his sacrifices and prayed to be forgiven for his sins.
The Sfas Emes explains that this is because the seven days of building the Mishkan were meant to fix the physical world of seven days. It was a Tikun for the Olam Ha’Teva. But on the eighth day, which is beyond nature, a heavenly fire descended. And this heavenly fire resulted from the prayer of the Ba’al Teshuva, asking for forgiveness for his sins. This fire was an illustration of the words of Chazal in Berachos 34B Bemakom She’Ba’alei Teshuva Omdim, Eiyn Tzadikim Gemurim Omdim. The place of the Ba’al Teshuva is on a higher plane, able to connect the physical with the Divine, as Aharon did on the eighth day, the day of the dedication of the Mishkan.
Yom Kippur is also a Prishas Sheva Le’Yom Echad. And the Yom Echad is a Yom Meyuchad, a unique day, which is also an eighth day after the seven days of separation. It is a day which is above the physical world. On Yom Kippur, we are all like angels, physical beings living on a higher plane. We don’t eat or drink because we don’t need to; we are connecting to Hashem as Ba’alei Teshuva in a manner which is beyond this world. Just as Aharon brought the fires down with his Teshuva, so too we reach beyond our physical limitations and connect to Hashem on a higher plane.
The one who emulates the Malachim the most is the Kohen Gadol. In the Mishnayos of Yoma, the Kohen Gadol is referred to as Ishi Kohen Gadol. The simple understanding of the word Ishi is from the word Ish, i.e. a person. Rav Tzadok teaches that Ishi Kohen Gadol is from the word Eish, i.e. fire. The Kohen Gadol on Yom Kippur becomes the personification of fire. Just as the first Kohen Gadol, Aharon HaKohen, through his Teshuva brought down a Divine fire, so too subsequent Kohanim Gedolim exemplified the Divine fire itself.
The pasuk in Acharei Mos states (Chapter 16, Pasuk 17), V’Chol Adam Lo Yihyeh B’Ohel Moed Be’Vo’o Le’Chaper Ba’Kodesh Ad Tzeiso. When the Kohen Gadol goes in to do the Avodah on Yom Kippur, no person shall be there. But the Medrash Rabbah asks (21, 12), but the Kohen Gadol is a person! He’s going in! Rabbi Pinchas answers, when the Kohen Gadol went in, and Ruach HaKodesh was upon him, his face was like flames of fire and he wasn’t a person. And the Medrash concludes with the pasuk in Malachi (Chapter 2, Pasuk 7), Ki Sifsei Kohen Yishmeru Da’as V’Torah Yevakshu Mi’Pihu, Ki Malach Hashem Tzavakos Hu. The Kohen is like an angel.
May we all rise up to the level of angels this Yom Kippur, and in the merit of our Teshuva, bring down and feel the Divine presence in our midst, and be inscribed B’Sefer Chayim Tovim!
Good Shabbos and Gemar Chasima Tova!
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