HASCGACA PRATIS TODAYS DAF IN DAF YOMI(34) HAS TO DO WITH YOM KIPPUR

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Avodah Zarah 34

1) AGADAH: WEARING WHITE IN THE BEIS HA'MIKDASH AND ON YOM KIPPUR
QUESTION: The Gemara relates that Rebbi Akiva (see Tosfos) was asked three questions when he arrived at a place called Ginzak. He did not know the answers to the questions, and he found out the answers only after he asked the questions in the Beis Midrash. One of the questions was: What did Moshe Rabeinu wear during the seven days of the inauguration of the Mishkan, when he personally performed the Avodah? RASHI (DH Moshe) explains that apparently Moshe did not wear the Bigdei Kehunah, the priestly garments of the Kohanim, because the verse states, "And you shall make holy garments for Aharon your brother" (Shemos 28:2), excluding Moshe Rabeinu (see also TOSFOS DH ba'Meh). What, then, did he wear? The Chachamim in the Beis Midrash answered that he wore a white robe.

What is the significance of the fact that the robe was white?

ANSWERS:
(a) The SEDER YAKOV answers that the color of white is also the color of the garments that the Kohen Gadol wears for much of the Avodah on Yom Kippur. White is the symbol of purity and holiness, as the verse states, "At all times your clothes should be white" (Koheles 8:9), which the Targum there translates as, "free from any stain of sin." This is an appropriate reason for Moshe Rabeinu to wear white clothes during the inaugural service of the Mishkan.

This concept is mentioned in a practical context as well. The REMA (OC 610:4) records that "some write that it is the custom to wear clean, white clothes on Yom Kippur, similar to [the appearance of] angels. And it also is the custom to wear a Kittel (a white robe) which is white and clean, and which also represents the shrouds of the deceased. Through this a person's heart will be broken and humbled."

The MAGEN AVRAHAM comments that according to the reason that white resembles angels, this custom should not apply to women, since the Midrash teaches that women cannot be like angels. The Yalkut Shimoni comments that the verse, "[To the] city of the mighty ascended the wise one" (Mishlei 21:22), refers to Moshe Rabeinu who ascended to heaven (the "city of the mighty," referring to the angels) in order to receive the Torah. Rebbi Yehoshua says in the name of Rebbi Acha that "mighty" indicates that this "city" is inhabited only by males and not females.

The Magen Avraham adds that, nevertheless, a woman may wear a Kittel for a different reason. Since it resembles the shrouds of the dead, it causes a person to repent, and this reason applies to women as well. However, he reasons that this reason permits a woman only to wear a Kittel, but not to wear any other white clothing. (See the SEDER YAKOV for an explanation for why this does not contradict the Mishnah in Ta'anis (26b) which states that the Jewish girls used to go out on Yom Kippur wearing white clothes.)

However, according to the explanation that white symbolizes purity and holiness, it would seem appropriate for women to wear this color on Yom Kippur as well. This is the opinion of the MATEH EFRAIM (see ELEF HA'MAGEN #13). The MISHNAH BERURAH agrees with the Mateh Efraim and says that the custom is for women to wear white, but not to wear a Kittel.

(b) The SEDER YAKOV explains further that the building of the Mishkan (according to many opinions) was in order to attain atonement for the sin of the Golden Calf. The reason why the people committed that sin was not that they wanted to serve an idol per se, but because they wanted to engage in promiscuity. The masters of Kabalah explain that the reason one should wear white on Shabbos is because it atones for the sin of promiscuity. Therefore, it is fitting that Moshe Rabeinu wore a white robe while performing the Avodah of the Mishkan, since that Avodah was for the purpose of attaining atonement for the promiscuity of the sin of the Golden Calf. (Y. Montrose)