Why was the High Priest required to change his clothes repeatedly on the busiest and holiest day of the year? Did the full spectrum of color appear in the Beis Hamikdash, or was pure white the dominating color? Why does wearing white make us similar to angels, and what deeper message does this color convey?
Does the Shabbos table have to be decked exclusively in white? Does the color of one’s Shabbos clothing carry spiritual meaning? Is wearing unconventional colors appropriate, or should one dress only in accepted colors? Why is a kittel worn on Yom Kippur? What colors should women wear on Yom Kippur? Is gold jewelry permitted?
Why are burial shrouds traditionally white? And why did Rabbi Yannai ask not to be buried in both white and black? What colors are fitting for the bride and groom on their wedding day?
Colors, and particularly white, are the topic of our article this week.
As White as Snow
In this week's parasha we learn about the Kohen Gadol’s service on Yom Kippur, the most sacred and unique service of the year. Building on our previous article on colors, we will focus this week on the deeper meaning of colors in halacha, and specifically – on the color white.
Yom Kippur
Throughout the year, the Kohen Gadol’s clothing was extraordinarily colorful and ornate. Most of his vestments were woven from threads composed of eight colorful strands made of white linen, gold, and wool dyed in distinct colors: techeiles, two shades of red -- argaman and tola’as shani. The Kusones was made entirely of white linen, and the Choshen was adorned with twelve precious stones of varying colors. On his forehead he wore a plate of pure gold, the Tzitz.
Chazal, in the Zohar and Midrashim, explain at length what each shade accomplishes, and which forces in creation each represents and unleashes. We also learn how the colors and clothing allowed the Kohen Gadol to atone for Am Yisroel, and the way they rectify the world.
On Yom Kippur the rule “a prosecutor cannot become a defender” applies. Therefore, since Am Yisroel sinned with the Golden Calf, the Kohen Gadol could not enter the Kodesh HaKodashim in garments containing gold or any trace of color whatsoever, and he was required to change his regular, colorful clothing into white garments.
White plays a central role in other aspects of the Yom Kippur service as well. The atonement for sins was visually represented by a bright red wool thread; half was tied to the scapegoat, while the other half was hung in the Beis HaMikdash. When the Jewish people were spiritually worthy, the thread in the Beis Hamikdash would miraculously turn white at the exact moment that the goat — carrying the nation's sins — reached the wilderness or was pushed over the cliff (Yoma 67b).
In later years, as the peoples’ spiritual level declined, they did not always merit this open miracle. Then, the procedure was adjusted. Half the thread was tied to a rock on the cliff and the other half to the goat’s horns. A messenger would then come and report back to the Beis Hamikdash whether the thread had turned white to signify atonement, or not.
The turning of the red thread to white is expressed in the words of the Navi Yishayahu (1:18): “Though your sins be as scarlet, they shall become white as snow; though they be red like crimson, they shall become like wool.”
In this week’s article we will focus on the color white, which represents forgiveness of transgressions and absolute purity. In daily life we also find halachos and minhagim associated with this color.
The Secret of White
Color in Torah thought is not merely an aesthetic “decoration,” but an inner language that expresses deep truths. Rabbi Moshe Cordovero (Pardes Rimonim, Sha’ar HaGvanim) writes that when we wish to activate certain forces, we can contemplate or wear the color that represents it. This arouses the spiritual powers that correspond to the color.
Indeed, we find many different color-related halachos, not only in the Mikdash, which were established to arouse within us a certain characteristics and modes of behavior.
White, explains the Ramak, awakens the foundation. It signifies a new start, a new page. It arouses the Attribute of Kindness – Chessed and Rachamim, in which there is no reckoning of judgment. This state of purity exists on two spheres: either amongst the angels, who never sinned and are perfect, or when in a mode of Kappara -- forgiveness and pardon: when Hashem grants grace even to sinners, opens for them a new page, and gives them in His kindness a second chance, hope, and a future.
A White Shabbos Table
The Shulchan Aruch (OC 262:1) rules that the table should be covered and set when Shabbos begins. Besides the tablecloth on the table, an additional covering should be placed over the challos (OC 271:9). Thus, the challos are covered both underneath and above.
Many halachic authorities (Drashos Rabbi Yaakov Iben Shuaib, Parashas Beha’alosecha; the Arizal’s Siddur; Tzeidah LaDerech, Maamar 4 1:5; Eliyah Rabbah 271:16; Siddur Rabbi Koppel 2:82; Be’er Moshe 6:134; and Piskei Teshuvos 262:1; 271:9) write that it is preferable to beautify the mitzvah of covering the table exclusively with a white tablecloth. This is to remind us of the mohn, which was covered with white dew.
Other sources, however (Tehillah LeDovid 271:13, Shemiras Shabbos Kehilchasah 47:25) write that there is no need to be particular about the color of the tablecloth, only that it be clean and freshly laundered.
It should be noted that the Mishnah Berura and Kaf HaChaim do not note anything about the tablecloth or its color. Nevertheless, it has become universally accepted to honor the Shabbos Queen by covering the table with a white tablecloth.
It is worth noting that Rabbi Yochanan Luria, a German sage from over five centuries ago, mentioned the white Shabbos tablecloth in a drasha he delivered in honor of a widower’s second marriage (Meshivas Nefesh). He explained that the manner in which the mohn was delivered serves as a lesson in derech eretz and hachonsas orchim. The mohn descended upon a layer of dew to teach that a host should spread a clean white tablecloth before serving a meal to his guest.
Some explain, based on the Malbim (Shemos 16:31), that during the week the mohn was transparent like glass, while the double portion that fell on Friday for Shabbos was white, as the pasuk says, “like white coriander seed.” The mohn also tasted different in honor of Shabbos, like dough kneaded in oil and honey. As a result, in honor of Shabbos we are careful to bake special challos that are tastier than our regular everyday bread, and we set the table with a white tablecloth.
White Shabbos Clothing
The Arizal (Sha’ar HaKavanos 63; Pri Etz Chaim, 18:4) was careful to wear four white garments on Shabbos: an outer garment, an inner garment, a robe, and a belt. On cold days he was known to sometimes add an additional red inner garment. He was known to say that how one dresses for Shabbos is how he will be clothed on Shabbos in the World of Truth. While in the Next World souls do not possess physical attribute such as colors, as Rabbi Moshe Cordovero explains (Pardes Rimonim, introduction to Sha’ar HaGvanim), this saying teaches us that the soul is adorned in the quality and spiritual mode aroused by that color.
The Chida also mentions white Shabbos clothing (Birkei Yosef, OC 262:1) as well as Kaf HaChaim (262:24), and others. The Kaf HaChaim adds that even where white is not the accepted norm for Shabbos clothing, it is not considered yuhara (appearing arrogant or self-important) because this practice affects the conduct of one’s soul on Shabbos in the next world, and “all that a man has he will give for his soul.”
However, the Eliyah Rabbah (262:4) while mentioning the Arizal’s teaching, notes that there is no obligation to wear white, since the Gemara states (Shabbos 147a) that certain chachomim wore black clothing on Shabbos. The Panim Me’iros (II: 152), Chida (Birkei yosef OC 261:3), Pri Megadim (262:2), and Mishnah Berurah (262:2) write that where white clothing is not customarily worn on Shabbos, one should not deviate from the norm in public, because it may appear as yuhara. The Mishnah Berura adds in the privacy of one’s home one may do as he sees fit.
The Panim Me’iros adds that in our generation, whereas our spiritual level is diminished, we are not suited to wearing white garments on Shabbos. Therefore, one who dresses in this manner appears like a groom among mourners: completely out of step. It is neither praiseworthy nor joyful for a person to stand out in such a way.
The Kittel — Eternal Angels and Mortal Men
The Rama (OC 610:4) records the custom of wearing a white kittel on Yom Kippur. He provides two different reasons for this: First, is the general custom of wearing white in order to look like angels on a day in which we do not eat or drink. Second, to remind us of our impending death. Since the kittel resembles burial shrouds, reminding us that one day we will leave this world and be called to give an accounting for our deeds should arouse us to repent for our misdeeds and change our ways.
The Mishnah Brura (footnote 16) writes that women should also wear clean white clothes in honor of the day, and should not adorn themselves with jewelry. They do not, however, wear a kittel, which resembles burial shrouds.
The Aruch HaShulchan (OC 262:3) gives a different reason for wearing a kittel. The Gemara derives the obligation to wear special Shabbos clothing from the pasuk (Yeshayahu 58:13): “And you shall call the Shabbos a delight, the holy of the Lord honored, and you shall honor it.” “The holy of the Lord honored” is interpreted as referring to Yom Kippur, which is holy to Hashem, and a fast day. Since it cannot be honored through festive meals, it must be honored through distinguished clothing. “And you shall honor it” teaches that every Shabbos must also be honored, and Shabbos clothing should be different from weekday clothes.
For Shabbos clothing, explains the Aruch HaShulchan (OC 262:3), it is sufficient that they be different from ordinary weekday clothes, and that they be finer than one’s everyday clothing. However, the garment itself need not be inherently elegant. On Yom Kippur, however, since our clothing is the only way we can physically express the day’s honor and show it is a festival, the garment itself must be festive. Therefore, only on that day is there a halachic requirement that the garment be specifically white, which according to halachah is considered the most honored color in clothing.
Gold on Yom Kippur
The Pri Megadim (Teivas Goma, Acharei Mos) and Rabbi Akiva Eiger (notes to OC 610:4) write that one should be careful not to wear anything containing gold on Yom Kippur, because gold reminds of the sin of the Golden Calf. They added, however, that there are two exceptions to this: women and Levi’im (not Kohanim) who did not participate in the sin, and therefore have no problem adorning themselves with gold or gold color.
The Pri Megadim notes that it is not proper for a woman to wear gold on Yom Kippur since the fact that it is permitted for her and not for her husband could ignite a spark of tension on the holy day. In addition, because a married woman’s livelihood comes through her husband, the gold would still recall her husband’s participation in the Sin of the Golden Calf and arouse kitrug.
The Mateh Ephraim disagrees to the exception. In his opinion, all of Am Yisroel is judged together. Even one who did not personally sin shares responsibility for those who did. Therefore, since part of Am Yisroel sinned, the entire nation should refrain from wearing gold, so that sin is not remembered at all.
Death and Marriage
The kittel is worn in other momentous occasions as well. Many communities, have, for example the custom that the one leading the Pesach Seder wears a kittel. The day of one’s death and his wedding day is another occasion on which we customarily wear white.
The Shulchan Aruch rules (YD 352:2) that the dead are buried only in white shrouds. The source for this halacha is from a story recorded in the Gemara (Shabbos 114a; Niddah 20a): Rabbi Yannai instructed his sons not to bury him in either black or white shrouds, but in something in between. Not black — lest he be found worthy, and then he would appear like a mourner among bridegrooms. And not white either, lest he be found unworthy, and then appear like a bridegroom among mourners. His fear of the Heavenly judgement led him to request a different color for his burial shrouds.
The Yefe Mareh (Kilayim 9:1) and Sidrei Tahara (Chidudei Tahara Niddah 61a) write that although in Gan Eden the soul has no physical clothing and color has no meaning, Rabbi Yannai followed the opinion that come Techiyas HaMeisim, when the body will be renewed, the garments buried with the person will also be renewed. He therefore did not wish to arise dressed unlike the group with whom he would arise. (This highlights the importance of blending in with one’s surroundings and not drawing attention to one’s self through clothing and external expression.)
Another example appears in the Mishnah (Middos 5:4), describing how a kohen was determined as qualified to serve in the Beis Hamikdash. The Sanhedrin sat in Lishkas HaGazis on the Temple Mount and examined each new incoming kohen. If he was found disqualified, he dressed in black and left in mourning. But if he was found valid, he dressed in white and entered to serve alongside his fellow kohanim. On that day, when those examined were found fit, they celebrated that no defect had been found in Aharon Hakohen’s lineage, saying: “Blessed is the Omnipresent, blessed is He, that no flaw was found in the descendants of Aharon; blessed is He who chose Aharon and his sons to stand and serve before the Lord in His Holy of Holy House.”
This description teaches us that white garments are associated with joy and good news, while black garments are associated with bad news and mourning.
Rabbenu Yitzchak Iben Gyyat (Avel p. 256) and the Rosh (Moed Katan 3:94) derived from this Gemara that bridegrooms and those celebrating joyous occasions should wear white, while in times of mourning one should wear black. They added, however, that in practice each community should follow the accepted custom.
Summary
Both the groom and the bride should dress in white on their wedding day, when their sins are atoned and they begin a new stage in life. Indeed, in many communities the groom wears a kittel under the chuppah. Where a black suit is standard, the groom customarily wears the kittel beneath his suit to the chuppah. For brides, however, the full custom remains, and all brides dress in white.
A white tablecloth and white garments awaken in us the desire to resemble angels, to seek wholeness and cleanliness free of sin. They also awaken the Heavenly Attributes of Mercy and Kindness toward us.
In the Beis Hamikdash where we were commanded to use a broad range of colors, especially red, gold, and techieles – the deep blue that arouses the Attribute of Judgment. Yet on Yom Kippur, some of the service had to be performed only in white garments.
External actions shape our inner realities, even subconsciously. When a person reflects upon the color white and thinks about its meaning, he activates these powers many in himself.
When we stand at the Shabbos table decked in white; when we stand on Yom Kippur in a white kittel; or when we stand beneath the chuppah near a bride and groom dressed in white, we pause for a moment to reflect on the meaning of white: the purity, cleansing from sin, a fresh new start. Agel-like perfection, kindness and mercy instead of judgment.
At the same time, one should not deviate from the accepted custom, nor choose clothing in unusual colors that make him stand out. True modesty means blending respectfully into one’s environment, and not wearing clothing that attract attention or cultivate feelings of arrogance. One’s uniqueness should be expressed through his deeds and refined character, not through external dress or attention-grabbing behavior.
