Deeper Insights on the Yom Kippur Avodah
Acharei Mos
White linen clothing
When performing the parts of the Avodah unique to Yom Kippur, the Kohen Gadol would wear four white linen garments; a turban, tunic, belt and pants. This is in contrast to his regular garments which were made of different coloured wools, linen and gold thread.
The word used in the Torah for linen is בד. The Gemara explains that בד means alone. Flax is different to other plants. Whereas one grain seed sprouts many stalks, one flax seed grows only one stalk. This represents the level of oneness and unity with Hashem from the essence of the Neshama – the Yechidah.
Chassidus distinguishes between the termאחד and יחיד. אחד whilst meaning one, still leaves room for the possibility of something else. יחיד on the other hand means the one and only, to the exclusion of anything else, representing a far deeper level of unity. This essential level of the Neshama – the Yechidah - is revealed within every Jew on Yom Kippur. This is the allusion of the linen clothing – בד
This idea is also expressed by the colour white. White is an essential colour, representing absolute simplicity. In contrast, other colours or dyes are something additional which is added to the original surface.
In the soul, the colours represent the different conscious levels or expressions of the Neshama. These are our intellectual and emotional qualities. White represents the essence of the Neshama itself.
Similarly, the various G-dly energies of the Sefiros correspond to different colours. However, the essential light of the Or Ein Sof which is revealed on Yom Kippur, is absolute simple pure essence as alluded to by the colour white.
The two he-goats
Kelipah (literally a shell) refers to the forces of negativity which hide and conceal G-dliness. The Kabbalists divide the Kelipos into two groups; the Shalosh Kelipos Hatemeios and Kelipas Nogah.
The Shalosh Kelipos Hatemeios are the source of all things forbidden in the Torah which stand against Hashem’s will. They are completely negative and cannot be elevated.
In contrast, Kelipas Nogah – literally a luminous shell, comprises both good and evil. This is the source of everything which is ‘neutral’; neither expressly a Mitzvah or expressly forbidden. Kelipas Nogah can be elevated. The good element, the Divine spark within Kelipas Nogah becomes incorporated into the side of holiness and the evil aspect is cast down to the Shalosh Kelipos Hatemeios.
This process of purification and rectification is reflected in the Avodah of the two goats on Yom Kippur. The two goats had to come as a pair and had to be equal in size, appearance and value. One goat represents the ‘good’ aspect of Kelipas Nogah. This goat is elevated as a sacrifice to Hashem. The other goat represents the evil aspect of Kelipas Nogah which is sent out of the holy space of the Beis Hamikdash to Azazel.
Incense in the Kodesh Hakodoshim
The most powerful part of the Yom Kippur Avodah was when the Kohen Gadol would enter the Kodesh Hakodoshim and offer Ketores (incense).
The word for Ketores is related to the word קטר, meaning a knot. This is in contrast to a Korban which comes from the word קרב meaning close. Korbanos bring us closer to Hashem, but we remain separate. This is the outer expressions of the Neshama; our meditations, emotions and service of Torah and Mitzvos.
Ketores reflects and reveals the Yechidah, the essence of the Neshama which is implicitly bound in absolute oneness with Hashem.
This oneness is expressed in the Ketores that would be brought every day on the incense altar in the Kodesh. But it is more deeply expressed in the Ketores of Yom Kippur (the Yechidah in time) which was brought specifically by the Kohen Gadol (the Yechidah in man) in the Kodesh Hakodoshim (the Yechidah in space).
When our forefather Yaakov entered to receive the Brachos from his father, he disguised himself in the clothing of Eisav. The Torah tells us that Yitzchak smelled the fragrance of his clothing, ריח בגדיו. The fragrance of the Ketores that was brought daily in the Kodesh was this fragrance of ריח בגדיו, representing the perfect Avodah of Tzaddikim in keeping Torah and Mitzvos which are likened to garments.
Our sages teach ‘do not read the word as בגדיו - clothing, but rather as בוגדיו ‘his rebels’. This represents the fragrance and pleasure generated Above through the Avodah of Baalei Teshuvah, the rebels who return to Hashem in Teshuvah. This is represented by the Ketores of Yom Kippur, a day of Teshuvah, which reaches the level of the Kodesh Hakodoshim.
The Avodah of Tzaddikim, like the daily Ketores, only reaches the level of Kodesh. But the Baal Teshuvah reaches the essence and oneness with Hashem on the level of the Kodesh Hakodoshim.
When performing the parts of the Avodah unique to Yom Kippur, the Kohen Gadol would wear four white linen garments; a turban, tunic, belt and pants. This is in contrast to his regular garments which were made of different coloured wools, linen and gold thread.
The word used in the Torah for linen is בד. The Gemara explains that בד means alone. Flax is different to other plants. Whereas one grain seed sprouts many stalks, one flax seed grows only one stalk. This represents the level of oneness and unity with Hashem from the essence of the Neshama – the Yechidah.
Chassidus distinguishes between the termאחד and יחיד. אחד whilst meaning one, still leaves room for the possibility of something else. יחיד on the other hand means the one and only, to the exclusion of anything else, representing a far deeper level of unity. This essential level of the Neshama – the Yechidah - is revealed within every Jew on Yom Kippur. This is the allusion of the linen clothing – בד
This idea is also expressed by the colour white. White is an essential colour, representing absolute simplicity. In contrast, other colours or dyes are something additional which is added to the original surface.
In the soul, the colours represent the different conscious levels or expressions of the Neshama. These are our intellectual and emotional qualities. White represents the essence of the Neshama itself.
Similarly, the various G-dly energies of the Sefiros correspond to different colours. However, the essential light of the Or Ein Sof which is revealed on Yom Kippur, is absolute simple pure essence as alluded to by the colour white.
The two he-goats
Kelipah (literally a shell) refers to the forces of negativity which hide and conceal G-dliness. The Kabbalists divide the Kelipos into two groups; the Shalosh Kelipos Hatemeios and Kelipas Nogah.
The Shalosh Kelipos Hatemeios are the source of all things forbidden in the Torah which stand against Hashem’s will. They are completely negative and cannot be elevated.
In contrast, Kelipas Nogah – literally a luminous shell, comprises both good and evil. This is the source of everything which is ‘neutral’; neither expressly a Mitzvah or expressly forbidden. Kelipas Nogah can be elevated. The good element, the Divine spark within Kelipas Nogah becomes incorporated into the side of holiness and the evil aspect is cast down to the Shalosh Kelipos Hatemeios.
This process of purification and rectification is reflected in the Avodah of the two goats on Yom Kippur. The two goats had to come as a pair and had to be equal in size, appearance and value. One goat represents the ‘good’ aspect of Kelipas Nogah. This goat is elevated as a sacrifice to Hashem. The other goat represents the evil aspect of Kelipas Nogah which is sent out of the holy space of the Beis Hamikdash to Azazel.
Incense in the Kodesh Hakodoshim
The most powerful part of the Yom Kippur Avodah was when the Kohen Gadol would enter the Kodesh Hakodoshim and offer Ketores (incense).
The word for Ketores is related to the word קטר, meaning a knot. This is in contrast to a Korban which comes from the word קרב meaning close. Korbanos bring us closer to Hashem, but we remain separate. This is the outer expressions of the Neshama; our meditations, emotions and service of Torah and Mitzvos.
Ketores reflects and reveals the Yechidah, the essence of the Neshama which is implicitly bound in absolute oneness with Hashem.
This oneness is expressed in the Ketores that would be brought every day on the incense altar in the Kodesh. But it is more deeply expressed in the Ketores of Yom Kippur (the Yechidah in time) which was brought specifically by the Kohen Gadol (the Yechidah in man) in the Kodesh Hakodoshim (the Yechidah in space).
When our forefather Yaakov entered to receive the Brachos from his father, he disguised himself in the clothing of Eisav. The Torah tells us that Yitzchak smelled the fragrance of his clothing, ריח בגדיו. The fragrance of the Ketores that was brought daily in the Kodesh was this fragrance of ריח בגדיו, representing the perfect Avodah of Tzaddikim in keeping Torah and Mitzvos which are likened to garments.
Our sages teach ‘do not read the word as בגדיו - clothing, but rather as בוגדיו ‘his rebels’. This represents the fragrance and pleasure generated Above through the Avodah of Baalei Teshuvah, the rebels who return to Hashem in Teshuvah. This is represented by the Ketores of Yom Kippur, a day of Teshuvah, which reaches the level of the Kodesh Hakodoshim.
The Avodah of Tzaddikim, like the daily Ketores, only reaches the level of Kodesh. But the Baal Teshuvah reaches the essence and oneness with Hashem on the level of the Kodesh Hakodoshim.