It’s All White

Whenever we come across a section of Pessukim that discuss Halachos pertaining specifically to Kohanim, there is a challenge. Many of us are not Kohanim, and the bulk of these Halachos do not apply B’zman HaZeh even to those who are. This may cause us to wonder what we are supposed to take from these Pessukim and Dinim. That said, we know that if we carefully examine the words of the Torah or the Navi, we are sure to find messages that are applicable in every time and place, to every member of our great nation.

The Haftorah for Parshas Emor comes from the later part of Sefer Yechezkel, which describes the detailed Nevuah that Yechezkel received regarding the Bayis Shlishi. Though the majority of those Perkim discuss the actual construction of the Bais Hamikdash, the Pessukim selected for our Haftorah discuss those who work inside the Mikdash: the Kohanim. The Navi refers to the future Kohanim as to as Bnei Tzadok, after a Kohen that lived in the times of Shlomo Hamelech. Rashi explains that because Tzadok was the first Kohen Gadol in any Bais Hamikdash, the Navi uses his name to address the future Kohanim.

Throughout the Hafotrha, the Navi reviews many of the Halachos that pertain to Kohanim. Some of these Halachos pertain to the personal lives of the Kohanim: the whom they may marry, how they are to groom themselves. The Issur of “Shisuyei Yayin” is reviewed as well: “V’Yayin Lo Yishtu Kol Kohen B’Voam El HaChatzer”. The role of the Kohanim within Klal Yisroel is discussed as well: “V’Es Ami Yoru Bein Kodesh L’Chol…V’Al Riv Hema Ya’amdu”. They are to be the arbiters of Halacha, be it Issur V’Heter or Choshen Mishpat.

Of course the Navi also discusses the central role of the Kohanim: “Hema Yavuo El Mikdashi V’Hema Yikrivu El Shulchani L’Sharseni”. They would be the ones to carry out the Avodah, bringing Korbanos upon the Mizbeach.

Seeing as every aspect of the Kohanim’s lives and jobs are discussed, it is unsurprising that the Navi also addresses the Bigdei Kehuna. We are told: “V’Haya B’Voam El Sha’arei HaChatzer Pinimis Bigdei Pishtan Yilboshu V’Lo Ya’aleh Alehem Tzemer”. The literal meaning of these words is understood: whne the Kohanim enter the Mikdash to do the Avodah, they will wear only Bigdei Pishtan, linen clothing, but not Bigdei Tzemer, those made of wool.

Although most of the Halachos mentioned by Yechzekel cleave very closely to those of the Mikdash that existed before the Churban, this one seems to differ quite widely. The Bigdei Kehuna discussed in the Torah are made of both Tzemer and Pishtan, but here the Navi seems to be telling us that they will be only of Pishtan. Certainly, we would need to understand this apparent change in the makeup of these most sacred Begadim.

Rashi explains that there is in fact no difference between the Bigdei Kehuna of old, and those of the Bayis Shlishi. Rather, the words “V’Haya BiVoam El Sha’arei HaChatzer Pinimis” refer specifically to Yom Kippur, when the Kohen enters the Kodesh HaKedoshim. It was always the case, as the Torah tells us in PArshas Achrei Mos, that Bigdei Pishtan were worn for that part of the Avodah. Thus, the Bigdei Kehuna of the Bayis Shlishi will resemble those of the Mishkan.

The approach of Rashi, echoed by Metzudos, resolves the apparent difference between the original Bigdei Kehuna and those of the Bnei Tzadok. It seems, however that this is not the easiest way to understand the words of the Passuk itself.

Radak points out two major difficulties in assuming that the Passuk refers only to the Avdah of Lifnei V’Lifnim on Yom Kippur. First, although the word “Pnimis” would seem to mean an inner sanctum, why would the Navi refer to the Kodesh HaKedoshim as a “Chatzer”? It is, notes the Radak, the actual Bayis to which all other areas can be seen as Chatzerim. Second, the Navi uses the words “V’Haya BiVoam”, which is Lashon Rabim, but it was only the lone Kohen Gadol who entered the Kodesh Hakedoshim adorned in the Bigdei Lavan on Yom Kippur. If the Passuk is speaking about that singular moment, why is a plural form used?

That said, Radak also notes that if the term “Sha’arei HaChatzer Pinimis” refers to the entire Mikdash, which may be understandable, there would be a significant Chiddush regarding the Bigdei Kehuna L’Asid, as they would not include the Tzemer that was present in previous Beggadim.

The Pshat of Rashi has primacy, and we can certainly understand the Passuk in that vein, but it is also helpful to try and understand the words of the Navi based on the points made by Radak. If the Passuk is in fact talking about the entire Mikdash, meaning that the Kohanim would never wear Pishtan, we must understand why this is the case—why will the Bigdei Kehuna not include any Tzemer in the times of L’Asid Lavo?

In order to answer this question, it is important to quantify the difference that would exist. The Passuk tells us “V’Lo Ya’aleh Alehem Tzemer”, that the Kohanim will not wear any Begadim of wool. Both Rashi and Radak remind us that the Tzemer included in the Bigdei Kehuna was dyed with Techeles, and was included in two of the Bigadim. The Me’il was “Kelil Techeles” made completely of Techeles, and the Avnet contained threads of Techeles interwoven with Pishtan. It therefore emerges that in the days of the Bayis Shelishi the Avnet will be made only of Pishtan, but the Me’il will not be worn at all.

We must then ask why this is the case: why would the Me’il be eliminated in its entirety after the Geulah HaAsida? Why will this part of the Bigdei Kehuna no longer be necessary?

In order to answer this question, we first need to understand the role of the Me’il in general, based on Divrei Chazal.

The Gemarah in Meseches Zvachim asks a question: “Lama Nishmicha Parshs Korbanos L’Parshas Bigdei Kehuna”, why are the Pessukim concerning Korbanos adjacent to those discussing the Bigdei Kehuna? The Gemarah explains that the Bigdei Kehuna had a similar role to that of the Korbanos: they were Mechaper on the Aveiros of Klal Yisroel. The Gemarah goes on to explain the specific Avierah that each of the Bigadim provided Kaparah for, among them: “Me’il Mechaper Al Lashon HaRah”. The Me’il, which had bells on its hem and therefore made noise, was Mechaper on the Avierah of Lashon Harah, which is related to sound as well.

It follows, then, that if the Me’il is not to be worn L’Asid Lavo, because it is made completely of Techeles, we will lack the Kapparah on Lashon Harah that it provides? How can we understand this? Why will this specific Aveira no longer require the Koach of the Bigdei Kehuna in the times of the Bayis Shelishi?

In order to answer this question, let us gain a deeper insight into the roots of this Aveirah.

The Me’or V’Shemesh, in Parshas Titzaveh, asks a simple question: how does the Mitzvah of Mechias Amalek apply B’Zman HaZeh? We don’t know which nation stems from our most hated enemy, how then are we to accomplish this important Mitzvah? He answers this queston based on an understanding of the effects of Amalek.

The foundation of the Torah, as we know, is Achdus. In fact, the Navi Hoshea tells us that if Klal Yisroel is united, Hashem is willing to overlook even the Avireah of Avodah Zarah. If however, we are divided, Hashem does not wish to dwell amongst us even if we are pure of action.

In Parsha Ki Seitzei, in discussing Milchemes Amalek, the Torah uses the words “Asher Karcha Baderech”, which Chazal tell us is a Lashon of “Kerirus” or cold. The Me’or V’Shemesh explains that Amalek injected a Ruach of Kerirus in Klal Yisroel, causing people to become cold towards one another. It is for this reason that the threat of Amalek is existential: he threatens our Achdus and therefore our ability to survived.

This Krirus is what leads to Gaivah, and Lashon Harah, explains the Me’or V’shemesh. Only when one feel cold and distant from someone else, and gets the sense that he is in some way better, does he deign to speak ill of that person. The Me’il, then, provides Kaparah for the Aviera that is itself caused by Amalek, because Lashon Harah exists only where Kerirus does.

The Me’or VShemesh answers his original question based on this idea. He tells us that way we fight Amalek in these times then by working to eliminate this Kerirus, or distance from one another. By increasing Achdus within Klal Yisroel, we destroy the effect of Amalek, and stop him from impacting us further. Taken to its most extreme, it is the total destruction of Amalek—and the annihilation of Kerirus between fellow Yidden—that will bring the ultimate Geulah.

Perhaps this can help us understand the potential absence of the Me’il in future times.

The Passuk in Parshas Beshalach tells us: “Ki Yad Al Kes Kah Milchama B’Amalek M’Dor Dor” and Chazal explain that the Kisei of Hashem will not be complete—meaning the ultimate Geulah cannot arrive—until Amalek is destroyed. That would seem to tell us that in the times of the Bayis Shslishi, we will have eliminated the Krirus of Amalek—and the Gaivah that comes from it. If that is the case, the Kaparah of the Me’il in the Avirah of Lashon Harah would not be necessary, and it would follow that “B’Voam El Sha’arei HaChatzer Pinimis Bigdei Pishtan Yilboshu V’Lo Ya’aleh Alehem Tzemer.”

This is of course something for us to look forward to and Daven that it come speedily in our days: a world without the pernicious threat of Lashon Harah. But it is also a charge: we must work on eliminating the Krirus of Amalek, and the Gaivah that comes with it. If each works on himself in this realm, we will soon see the day on which the Bnei Tzadok enter the Mikdash “L’Hakriv Li Chelev V’Dam.”