Strong Fabric

As hard as we try to connect to the essence and beauty of Yom Kippur, and as successful as we may be in our endeavor, we know that there is a major aspect of the day missing: because we still await the return of the Bais Hamikdash, we cannot experience the Avodas Yom HaKippurim. In the Mikdash, the day of Yom Kippur was like no other, and every step the Kohen Gadol took that day was choregraphed with precision. The granular level of detail with which the Avodah is dictated by Chazal is evidence that every part of the day contains meaning and carries with it a message. Perhaps by examining one of these details we can tap into the beauty and Koach of the Avodah, thereby connecting ourselves to this most integral part of the Yom HaKadosh.

As we know, the climax of the day occurs when the Kohen Gadol enters the Kodesh HaKedoshim, to perform his Avodah. The Pessukim in Achrei Mos which discuss the Avodas HaYom make this fact clear, as they Aare introduced with the words “Al Yavo B’Chol Es El HaKodesh…”. The Torah tells the Kohanim that they may not enter the Kodesh Hakodashim at will, only then speaking about the various Korbanos of the day. The Torah seems to be telling us that the entire point of the everything done on this day is for the moment of “B’Zos Yavo El HaKodesh.”

It is interesting to note that besides the actual Korbanos and Ketores that are part of the Avodas Pnim, the Torah places great emphasis on one other feature of the Avodah: the Begadim of the Kohen Gadol. The Passuk tells us: “B’Kesones Bad Kodesh Yilbash U’Michnisei Bad Yihiyu Al Besaro, U’BAvnet Bad Yachgor U’BiMitznefetz Bad Yitznaf”. The Kohen Gadol wore only four Begadim during this part of the Avodah—a tunic, pants, a belt and a hat—and they were all made of the same material: “Bad” or linen. Clearly the fabric used for these Begadim is of importance, and we must of course ask: why?

Although Chazal, in Safra and elsewhere, bring Drashos for each of the four times the word “Bad” appears in this Passuk, the fact remains that the Torah chose this word to repeat. The most basic reading of the Passuk, then, indicates a strong emphasis on the use of linen. Why is this the case?

Rashi, citing the Gemara in Rosh Hashana, explains why the Kohen could not wear his usual Shmonah Begadim: the principle of Ain Kategar Naseh Sanegar precludes the use of gold, which is related to the Chet HaEgel. This explains why the clothing was different from the regular Bigdei Kehuna, but not why only linen is an acceptable fabric.

Sforno points out that the Melachim appear to the Neviim adorned in Bigdei Butz, linen clothing. Therefore, when the Kohen Gadol dons the Bigdei Bad, he is akin to a Malach. What is not clear from Sforno is why this is important. Why must the Kohen Gadol look like a Malach when he enters the Kodesh HaKodashim, at this the most important moment of the year?

Although he does not mention it, we find a source for the words of Sforno in Divrei Chazal with perhaps a deeper meaning.

The Medrash in Shmos Rabba tells us: “Kol Mah Shebara HKBH Lemalan Barah L’Matan”, everything that exists in Shamayim has a corresponding representation on earth. The Medrash brings a number of examples of this concept based on Pessukim. For example, the Passuk in Yeshaya speaks about Keruvim as part of the Kisei Hakavod, which correspond to the Kervuim that existed in the Mishkan. Another example brought in the Medrash is relevant to our discussion: “LeMalan V’Hinei Ish Levush HaBadim” the Passuk in Yechezkel speaks about a Malach that was “Levush Badim”. Corresponding to this, the Medrash brings the words “Kesones Bad Kodesh Yilbash.”

We see, then, that the Kohen Gadol on Yom Kippur, enrobed in his Kesones Bad Kodesh is not just similar in appearance to a Malach but in some way connected the “Ish Levush HaBadim”. It seems however that the Medrash does not speak of a connection between the Kohen Gadol and Malachim in general, but a specific Malach.

As we know, there are various Malachim that serve the Ribbono Shel Olam, each with his own Kochos and Tafkid. Although the Passuk in Yechezekel does not reveal the identity of the Ish Levush Habadim, the Gemarah in Yoma, tell us that this was in fact the Malach Gavriel. It emerges, then, that when the Kohen Gadol enters the Kodesh HaKodashim on Yom Kippur to perform the Avodas Pnim, he is serving as the representation of the Malach Gavriel on this world—a connection forged by their common dress.

How can we understand the significance of this connection? Clearly it is by design that the Kohen Gadol beings Gavirel into the Kodesh Hakodashim with him, so to speak. Why? What it is the message to us?

In order to answer this question, we must understand a little more about this Malach.

There are a number of Mamarei Chazal that speak about the various Malachim, their Kochos, interactions with the Kaviyachol, and missions in the Olam Hagashmi. Based on these sources, both in Nigleh and Nistar, the Meforshei HaPshat can surmise to which Malach the Torah refers even if it is not clear in the Pessukim.

One example of this is found at the end of Parshas Misphatim when Hashem tells Moshe Rabbeinu: “Hinei Anochi Sholeach Malach Lifanecha”, without revealing which Malach would in fact be sent. There is a Machlokes among the Rishonim about the identity of this particular Malach, which Rabbeinu Bachya discusses at length. The view of Rabbeinu Chananel is that it was Malach Michael, while Ramban teaches us that it was Gavriel.

In the midst of his discussion of this Machlokes, Rabbeinu Bachya reveals one of the central roles of Malach Gavriel: he is the “Sar HaGevurah”. This can of course be seen in his name, which has the same root as Gevurah, and can also be discerned from various details that we cull from Chazal. While there is of course an aspect of this that is beyond us—we don’t fully understand the concept of a “Sar”—we must understand it on our level. What is the Middah of Gevurah that Gavriel represents, and how might that be relevant to the Avodas Pnim?

The Gemarah in Brachos discusses a well known Passuk: “Lecha Hashem HaGedulah V’Hagevurah V’Hanetzach…” and brings a Machlokes as to which occurrence in our history each of these Middos refer. When it comes to Gevurah, one Tanna tells us “Gevurah Zu Yitzias Mitzrayim” and the other “Gevurah Zu Makas Bechoros”.

The Shem M’Shmuel, on Parshas Metzorah, asks a striking question: the Shabbos before Pesach is known as Shabbos HaGadol, but this seems to be a misnomer. According to both Shitos in the Gemarah Yitzias Mitzrayim, either directly or via Makas Bechoros, was a representation of Gevurah. This being the case, should not the Shabbos before this Yom Tov be called Shabbos HaGevurah and not Shabos HaGadol?

In order to answer this question, the Shem M’Shmuel explains the difference between the Middos of Gedulah and Gevurah. When something occurs Min HaShamayim, without any Isarusa D’Latata or earthly actions, the Nes is through the Middah of Gedulah, most closely associated with Chesed. For example, Brias HaOlam, which of course happened without any Isarusa D’Latata—there was no one on earth to affect anything—is identified as being connected to Gedulah, or Chesed.

On the other hand, when human action and Zechus brings about a Nes, when the Isarusa D’Latata is at play, the Nes is said to come through the Middah of Gevurah. The Shem M’Shmuel explains that Yetzias Mitzrayim, and Makos Bechoros, were prime examples of Gevruah because they required Isarusa D’Latata in the form of Zechus Avos as well as the Mitzvos of Korban Pesach and Milah. Because human action, the Asias Hamitzvos, and Zechus were involved, all agree that Yetzias Mitzrayim was an expression of Gevurah.

The Shem M’Shmuel goes on to explain how there was an aspect of Gedulah to Yetzias Mitzrayim as well, but that is not as germane to our discussion. What is important is that we now have a clear understanding of the Middah of Gevurah: our ability to bring about Nes and Shefa, through Isarusa D’Latata comes only through this Middah.

Perhaps it is this Middah that the Torah wishes for the Kohen Gadol to represent when he enters the Kodesh Hakodashim on Yom Kippur. At the most elevated time of the year, in the place on earth with the highest level of Kedusah, the Kohen represents the Sar of Gevurah. This sends a clear and empowering message about the importance of Isarusa D’Latata.

The Kohen Gadol on Yom Kippur represents the apex of Kedusha, a Madreigah that we may feel beyond us. We look at all that he can affect and ask “Mi Ani?” What can we, simple Yidden, accomplish? It is precisely at this point that we recall the role of Malach Gavriel, the Levush Habadim. The Middah of Gevurah teaches us the power of our action, what we can in fact accomplish with one Mitzvha, one moment of Sur M’Rah or one instance of Asei Tov.

One of the most difficult parts of Teshuva is “Kabalah Al HaAsis”. We regret that which we have done, but we don’t have the self-confidence to believe that we can really change. Some of this stems from a lack of understanding as to the power of our own actions. Were we to understand the true value of our Mitzvos and Ma’asim Tovim, we would be more likely to bring real change into our lives. This is why the message of Gevurah is so vital to the day. As we stand in Shul on Yom Kippur, dressed in our own Levushei Badim, we can remind ourselves of this Koach. If we believe that we each have the ability to use Isarusa D’Latata to affect Nissim and Shefa in our own right, we will be spurred to true Teshuva, ensuring that each of us is Nechtam L’Chaim Tovim U’Lishalom.