The Avodah of Yom Kippur
Activities of the Kohen Gadol include the usual daily actions in the Bais HaMikdash and the special activities for Yom Kippur as related in VaYikra 16
OUTER AVODAH IN GOLDEN (EIGHT) GARMENTS
- The morning Tamid (Shechitah, Kabalah, Holacha, Zerikah)
- Ketores; Burning the Tamid on the Mizabach; Minchas Chavitim, Nissuch haYa’in
INNER AVODAH IN WHITE (FOUR) GARMENTS
- First Vidui on the bull (VaYikra 16,6)
- Lottery of the goats (one for the Bais HaMikdash and one for Azazel) (16,7-10)
- Second Vidui on the bull (16,11)
- Shechitah of the bull (16,11)
- Burning of the Ketores in the Kodesh haKedoshim (16,12-13)
- Sprinkling the bull’s blood in the Kodesh haKedoshim (16,14)
- Shechitah of the goat (16,15)
- Sprinkling the goat’s blood in the Kodesh haKedoshim (16,15)
- Sprinkling the bull’s blood on the Paroches (16,16)
- Sprinkling the goat’s blood on the Paroches (16,16)
- Mixing the bloods of the goat and the bull (16,18)
- Putting the mixed bloods on the corners of the inner Mizbeach and sprinkling on the top (16,18)
- Vidui on the goat for Azazel (16,21)
- Sending the goat to Azazel (16,21-22)
- Removing the parts of the bull and the goat to be burned on the outer Mizbeach
- Sending the remainder of the bull and goat to be burned outside of Yerushalayim by a Kohen
- Reading the Torah
OUTER AVODAH IN GOLDEN GARMENTS
- Bringing the Kohen Gadol’s ram as an Olah (16,24)
- Bringing the people’s ram as an Olah (16,24)
- Bringing some of the Korbanos Mussaf
- Bringing the parts of the bull and the goat to be burned on the outer Mizbeach (16,25)
INNER AVODAH IN WHITE GARMENTS
- *Removal of the Kaf and the shovel from the Kodesh haKedoshim (16,23 per Chaza”l, cited by Rashi)
OUTER AVODAH IN GOLDEN GARMENTS
- Bringing the remainder of the Korbanos Mussaf
- The evening Tamid (Shechitah, Kabalah, Holacha, Zerikah)
- Ketores; Burning the Tamid on the Mizabach; lighting the Menorah; Minchas Nesachim; Minchas Chavitim, Nissuch haMayim
CHANGE OF CLOTHES
The Kohen Gadol washed his hands and feet (Kiddush Yadayim u’Regalayim) before removal of one set of garments and after donning another set. Thus, he washed ten times on the day of Yom Kippur. During each change of garments the Kohen Gadol immersed (tevillah) in the Mikvah for a total of five Tevillos.
GOLD GARMENTSWHITE GARMENTSGOLD GARMENTSWHITE GARMENTSGOLD GARMENTSKiddush (1)Kiddush (3)Kiddush (5)Kiddush (7)Kiddush (9)Tevillah (1)Tevillah (2)Tevillah (3)Tevillah (4)Tevillah (5)Outer AvodahInner AvodahOuter AvodahInner AvodahOuter AvodahKiddush (2)Kiddush (4)Kiddush (6)Kiddush (8)Kiddush (10)*Chazal and Rashi explain that the action of verse 23 is out of order. This change enables a third change into the Gold garments. Thus, Chaza”l were able to fulfill the Oral tradition that the Kohen Gadol would have five immersions and 10 Kiddushin of his hands and feet.
Services of the Kohen Gadol specific to Yom Kippur are listed in VaYikra 16 in order EXCEPT the removal of the Kaf and the shovel from the Kodesh haKedoshim (verse 23)
ובא אהרן אל אהל מועד ופשט את בגדי הבד אשר לבש בבאו אל הקדש והניחם שם (ויקרא טו, כג)
And Aharon shall come into the tent of meeting, and shall take off the linen garments, which he put on when he went into the holy place, and shall leave them there
“For what did he (the Kohen Gadol) come?” Chaza”l (Yoma 32a) ask this question since he had already finished the service that was performed in the Kodesh haKodeshim wearing the White garments. What purpose could there be in leaving the clothing there to rot?
It could only be that the Kohen Gadol entered to perform some service, which could only be so obvious that it need not be mentioned. This could only be the removal of the ladle and the shovel that were left earlier. Thus verse 23 should read “and Aharon shall enter” is an unfinished sentence leaving unsaid the removal of the ladle and shovel. The rest of the verse (take off the white garments) is done where all other changes of clothing take place, the site of immersion.
Therefore, in terms of sequence, verse 23 is out of order. The Sages teach that the task of removing the ladle and shovel enable the Kohen Gadol to switch to the White garments a second time. Therefore, the Oral tradition was fulfilled of five immersions and 10 washings by the Kohen Gadol.
Why is this service taken out of sequence?
Vilna Gaon suggests an ingenious answer to this question. Every Kohen Gadol is allowed to enter the Kodesh haKedoshim only on Yom Kippur and on the condition to follow the prescribed service (involving five immersions and 10 washings). However, Aharon himself was allowed to enter whenever he wished, provided he would follow the procedure listed in VaYikra 16 (including only 3 immersions and 6 washings).
Why was Aharon able to enter at any time (if he followed the procedures) and all other Kohen Gedolim were limited to one time a year (Yom Kippur)?
The Torah tells us (Shmos 40,38) that the entire time in the desert the clouds were upon the Mishkan. The clouds reflect the Divine Presence. Thus, during the time of the Mishkan of the desert, every day had the potential situation like Yom Kippur, allowing the opportunity for the entrance of Aharon to enter the Kodesh haKedoshim (Meschech Chochmah).
What then is the intent of the verse “and he shall leave them (the white garments) there”?
Rashi (based on a Medrash) says the verse means that those garments worn on that Yom Kippur by the Kohen Gadol required genizah and could not be worn the next Yom Kippur nor could they be worn by a regular Kohen during the year.
Rabenu Bachaye states this can be derived from the early verse (16,4) that uses the word ולבשם (he should wear them), who’s letters can be rearranged and read ובלו שם that the clothes became a state of being “worn out” and not usable anymore.
Rabenu Bahaye also says the value of the garments should be expensive like 18 maneh. The word והינחם can be rearranged to read יח מנה (18 maneh).
The Lubavitcher Rebbe states the purpose of Yom Kippur is bring a person to do Teshuvah and have one’s sins forgiven. A true Baal Teshuvah becomes like a different person. It could then be understood that the Kohen Gadol also reaches to a level that he becomes like a different person so that the next Yom Kippur he cannot wear the same clothes that he worn the previous year.
The Chasam Sofer interprets this portion of the verse as follows: The Kohen Gadol has just gone through a seven-day separation period, when he was elevated spiritually to a singular position with HaKodesh Baruch Hu. This leaves him somewhat disconnected from the people. Although this is needed to accomplish the unique purpose of Yom Kippur (forgiveness for the Jews), now that this service is completed, he needs to remove the clothing of separation (“bod” = “l’vod”) and once again engage directly the Jews to continue his service of teaching and drawing Jews close to HaShem.
