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Leviticus 16:23 - High priest's sacred garment transition

Leviticus 16:23 - ויקרא 16:23

Hebrew Text

וּבָא אַהֲרֹן אֶל־אֹהֶל מוֹעֵד וּפָשַׁט אֶת־בִּגְדֵי הַבָּד אֲשֶׁר לָבַשׁ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ וְהִנִּיחָם שָׁם׃

English Translation

And Aharon shall come into the Tent of Meeting, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there:

Transliteration

U-va Aharon el-ohel moed u-fashat et-bigdei ha-bad asher lavash b-vo-o el-ha-kodesh v-hinicham sham.

Hebrew Leining Text

וּבָ֤א אַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם׃
וּבָ֤א אַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם׃

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Parasha Commentary

Context in the Torah

This verse (Vayikra 16:23) appears in the context of the Yom Kippur service, detailing the procedure of the Kohen Gadol (High Priest) Aharon as he transitions from the innermost sanctum of the Mishkan (Tabernacle) back to the outer areas. The linen garments mentioned are the special white vestments worn exclusively for the Yom Kippur avodah (service).

Rashi's Explanation

Rashi (Vayikra 16:23) explains that Aharon must remove these linen garments before exiting the Ohel Moed (Tent of Meeting) because they are designated solely for the inner sanctum service. He cites the Talmud (Yoma 23b) which states that these garments become invalid for use outside their designated area, emphasizing the precision required in the avodah.

Symbolism of the Garments

  • White Linen: The Midrash (Vayikra Rabbah 21:11) notes that white symbolizes purity and atonement, appropriate for Yom Kippur.
  • Leaving Them There: Ramban (Vayikra 16:23) suggests this teaches that the kedushah (holiness) of the garments is intrinsically tied to their use in the Kodesh area; they cannot be repurposed for mundane use.

Halachic Implications

The Mishneh Torah (Hilchos Klei HaMikdash 8:2-3) rules based on this verse that the Bigdei HaBad (linen garments) may not be worn outside their designated service, nor may they be reused for another Yom Kippur. This reflects the principle of mitzvot tzerichot kavanah (commandments require proper intent) - their sanctity is bound to their specific time and place.

Spiritual Lesson

The Sefer HaChinuch (Mitzvah 103) derives from this that holiness is not transferable; just as the garments' sanctity is confined to their use in the Kodesh, so too must we recognize boundaries in avodas Hashem (service of G-d). This teaches the importance of context and proper intention in fulfilling mitzvot.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yoma 23b
The verse is discussed in the context of the High Priest's service on Yom Kippur, particularly regarding the changing of garments between different parts of the service.
📖 Zevachim 17b
The verse is referenced in a discussion about the proper procedures for priestly garments during sacrificial services.

Frequently Asked Questions

Q: Why did Aharon (Aaron) have to change his clothes in the Tent of Meeting?
A: According to Rashi and the Talmud (Yoma 23b), Aharon had to change from his special white linen garments (bigdei bad) after performing the Yom Kippur service because these garments were only worn for the innermost service in the Holy of Holies. Changing clothes teaches us the importance of separating between different levels of holiness and showing proper respect for each sacred moment.
Q: What do the linen garments (bigdei bad) represent in this verse?
A: The Rambam (Hilchos Klei HaMikdash 8:2) explains that the white linen garments symbolize purity and atonement. They were worn specifically for the Yom Kippur service to represent spiritual cleansing. The Midrash (Toras Kohanim) adds that white linen reflects humility before Hashem, as Aharon set aside his regular golden priestly garments for this solemn occasion.
Q: Why did Aharon leave his garments in the Tent of Meeting?
A: The Talmud (Zevachim 17b) teaches that these special garments could not be worn outside the Mishkan (Tabernacle) because they were designated exclusively for sacred service. Leaving them there ensured they wouldn't be used improperly. This teaches us that objects used for mitzvos should be treated with respect and not used for mundane purposes.
Q: How does this verse about changing garments apply to us today?
A: While we no longer have the Temple service, the Sefer HaChinuch (Mitzvah 152) derives from this that we should dress appropriately for different occasions - showing respect when praying or studying Torah by wearing special clothes, just as we change into more comfortable clothes at home. This idea of 'hachana' (preparation) applies to both physical and spiritual readiness.
Q: What's the significance of Aharon changing clothes on Yom Kippur?
A: The Kli Yakar explains that changing garments represents transformation - just as Aharon removed his regular clothes to serve Hashem, we too on Yom Kippur strive to remove our 'garments' of negative habits and elevate ourselves. The white linen specifically symbolizes the purity we seek to attain on this holy day, as the verse states (Isaiah 1:18): 'Though your sins be as scarlet, they shall be as white as snow.'