ויקרא, פרק ט״ז, פסוק כ״ג

On the Day of Atonement, the High Priest performs a series of complex rituals inside the Sanctuary. At a certain point during the service, he is directed to enter the sacred space once again, remove his garments, and leave them behind. A simple reading of these events raises a logical question, as the High Priest is already engaged in his duties inside. It is highly unlikely that he would enter the holy area without a specific purpose, merely to undress and remain without clothing [רמב״ן, חזקוני]. The primary approach among commentators is that these events are not recorded in chronological order.

The actual purpose of this additional entry into the Holy of Holies is to retrieve the incense spoon and the fire pan that were brought in earlier. Leaving ashes inside the most sacred space is considered a sign of disrespect toward God [ריב״א, חזקוני]. Additionally, once atonement has been achieved for the people, this return to the inner sanctuary serves as a visit of honor to the Divine Presence [רד״צ הופמן].

The events are grouped together out of sequence in order to present a continuous account of all the inner services performed specifically in the white linen garments [רמב״ן, טור, תורה תמימה, מלבי״ם, רש״ר הירש]. In reality, the retrieval of the spoon and pan occurred later in the day, after the High Priest had already changed into his golden garments and offered sacrifices outside. This delay was necessary to fulfill a law given to Moses at Mount Sinai, which requires the High Priest to immerse himself in a ritual bath five times throughout the Day of Atonement. If he had performed the actions exactly in the order they are recorded, he would have only immersed three times [רש״י, מזרחי, גור אריה].

Some commentators draw a distinction between Aaron and the High Priests of future generations. Aaron was uniquely permitted to enter the Sanctuary on any day of the year, provided he followed the exact sequence recorded, which indeed required only three immersions. However, for all future generations officiating on the Day of Atonement, the practical order of the service was adjusted to allow for the required five immersions [העמק דבר, נתינה לגר, ברכת אשר].

Upon completing his inner duties, the High Priest removes his white linen garments. The immediate transition from undressing to bathing teaches that any switch between the white garments and the golden garments requires a full immersion, as well as the sanctification of the hands and feet [תורה תמימה, מלבי״ם, ברטנורא]. Although moving from the deeply sacred white garments to the golden ones might seem like a step down in spiritual purity, the High Priest must still immerse. After elevating himself through the inner service, even the simpler, outer duties are lifted to a state of heightened holiness [חתם סופר].

Finally, the High Priest is instructed to leave the white garments behind. This means they must be permanently stored away. Neither the High Priest nor any other priest is permitted to wear them ever again, not even on the Day of Atonement in the following year [רש״י, רלב״ג, משכיל לדוד, ביאור יש״ר, שטיינזלץ]. Because these garments reached a supreme level of holiness while being used to serve God, it is considered inappropriate to wear them once their moment of highest elevation has passed [ספורנו, מזרחי]. On a symbolic level, the central theme of the Day of Atonement is repentance. When a person sincerely repents, they are transformed into a completely new individual. Therefore, the garments used for the most sacred service of the day must be entirely new each year, reflecting the profound power of repentance to bring about true change and renewal [חומש קה״ת].