Parshas Achrei Mos contains the the Avodas Yom HaKippurim that details exactly what theKohen Gadoldoes on Yom Kippur. That is the parsha that we read on Yom Kippur following Shachris.
By Mincha on Yom Kippur, we also lein from Parshas Achrei Mos, but the topic is completely different: “Hashem spoke to Moshe saying: Speak to Bnei Yisrael and say to them: I am Hashem, your G-d. Like the practice of the land of Egypt in which you dwelled, do not perform; and like the practice of the land of Canaan, to which I bring you, do not perform, and do not follow their traditions.” (Vayikra 18:1-3) Then we continue reading with the section of arayos, enumerating various forms of sexual immorality.
Why, on the same day, do we read about the Kohen Gadol‘s once-a-year angel-like admission to the Kodesh HaKodoshim (Holy of Holies), and then, after spending six or seven hours in fasting and prayer, we need to be warned against the lowest form of moral depravity? Who are we? Are we malachim (angels) or are we mushchasim (depraved individuals)?
The answer is that human beings are capable of being both. They are capable of angel-like entrance into the Ohel Moed (Tent of Meeting) and the Kodesh HaKodoshim, and they are also capable of incest, homosexuality, and bestiality. A person can, in fact, go from the highest spiritual heights to the lowest depths of immorality. Not only that, but it is precisely when a person is on the highest spiritual level that the Yetzer HaRah gives a tremendous push to make that person lose this level of spirituality. Specifically, when a person is on the highest level the Satan says, “I need to pull out all stops and make the person fall flat on his face.”
The Maharal writes (Tiferes Yisrael Chapter 48) that it is not a coincidence that the aveira of the Eigel Hazahav followed immediately after Kabbalas Hatorah. Moshe Rabbeinu was still on Har Sinai. The Jews were still just post-Matan Torah. Suddenly, they make a molten image and proclaim, “This is your god, Israel, that took you out from the land of Egypt.” (Shemos 32:4) The Maharal says that they went straight from Matan Torah to Ma’aseh haEgel because there was a tremendous Yetzer HaRah at that moment. Specifically, when we reach that high madregah, there is a push of an equal and opposite force.
There is a very amazing Gemara in Maseches Yoma (19b): The Mishna describes the attempts to keep the Kohen Gadol from falling asleep on the night of Yom Kippur: The young Kohanim would snap their fingers before him and say ‘My master,Kohen Gadol, stand up and dispel your drowsiness (by walking barefoot on the cold floor)!’ And they would keep him occupied until the time for the slaughtering (of the morning’s Korban Tamid).
The Gemara cites a Braisa which states: Abba Shaul says that even in the provinces (outside of theBais Hamikdash without a Kohen Gadol and without an Avodas Yom HaKippurim) they used to do this (remain awake all night on Yom Kippur) as a zecher l’Mikdash (commemorative reenactment of the practice followed in theBais Hamikdash). This was a beautiful thought on their part – they wanted to hold on to those magical moments of holiness that took place in theBeis Hamikdashon the holiest night of the year.
However, the Braisa continues, this led to aveiros. People were staying up the whole night and (Rashi explains) men and women would mingle and have a good time together. Eventually this led to aveiros.
The Gemara then clarifies where this occurred: Eliyahu said to Rav Yehudah the brother of Rav Salla the Pious One: You always say, ‘Why has the Moshiach not yet come? The answer is in fact because of that aveira on Yom Kippur in Nehardea!
How could this happen? Can you imagine in your shul – on Kol Nidre night – when every Tom, Dick and Harry comes to shul and they are in deep meditation? They even want to reenact the actions of theKohen Gadolon Yom HaKippurim and suddenly, the men and women start schmoozing, they start fooling around. The next thing you know they are committing serious aveiros. How does that happen?
It happens because just the opposite of what we may expect occurs: Precisely where there is Kedusha and where there is striving to reenact and hold on to the great spiritual moments of the past, that is when the Yetzer HaRah finds the opportunity ripe to derail such aspirations of spiritual greatness.
That is why on Yom Kippur morning, we read “No man shall at that moment be in the Ohel Moed” and then on Yom Kippur afternoon by Mincha, we read “Like the abominations of Egypt where you were dwelling, you shall not do.” Especially on Yom Kippur, we need to warn the people – Do not be a low-life. Do not be a shegetz.
