The colour white is central to the celebration of Rosh Hashanah and Yom Kippur. The normal-coloured curtain of the Ark, Parochet, is replaced with a white curtain. The normal-coloured mantles of the Sifrei Torah are changed and covered with white mantles and the Bimah is covered with a beautiful white cloth. In many Orthodox synagogues, outside the United Synagogue, all the men put on a white kittel, whereas, in the United synagogue, only the officials put it on.
My question is: What is the significance of this dramatic change? Why is white so important?
The oldest reference to the special quality of this colour is found in Isaiah’s famous declaration in which he refers to God’s forgiveness of Israel’s sins. He says: “Come, let us reach an understanding – says the Lord, be your sins like crimson, they can turn snow white; be they red as dyed wool, they can become like fleece.” Here we see that as early on as in the seventh century BCE, the white colour symbolised forgiveness and innocence. Nine centuries later, the rabbis made the following comment in the Palestinian Talmud: “Normally, when a man has to go to court to face charges, he puts on black garments, which signify humility and remorse. However, on the Days of Judgment we behave differently. We don’t put on black garments. We put on white garments instead. It is true that our synagogues are transformed into a court room. We are, indeed, standing before our Creator to account for our deeds. Yet, we are in in a mood of joy and confidence that God will find us innocent and give us another year of life. In this passage, we see that white was considered to be an expression of happiness.
In other sources, we find it suggested that white garments signify both simplicity and humility. The reason for that symbolism is that white was always the natural colour of the material of which clothing was made. The dying of materials was a complex and expensive process. The Mishnah records a very ancient practice that probably goes back to the period of the Judges in the 11th century BCE. It tells us that on the 15th of Av and on Yom Kippur, after the service of the High Priest, young men and women used to go out to the vineyards and dance in white clothes, so as to attract each other’s attention and find the right partner. The reason for this uniform colour of dress was in order to avoid ostentation and shaming those who did not have more expensive clothes. No doubt, this is a very early reference to what later became the white bridal dress, which is still customary to this very day. From this passage, we can also see that the custom for the bridegroom to wear a Kittel, on the day of his wedding, under the Chuppah, was to symbolise joy, happiness and humility. This custom has disappeared in many communities. However, in Ultra-Orthodox and Hasidic circles the bridegroom still wears a kittel. But, rather surprisingly, he does not wear it in a way that everyone can see it. He wears it under his coat or jacket.
The ancient Jewish historian, Josephus, reports that the Essenes, who lived in the caves near the Dead Sea, wore white garments. The priests, who were serving in the Temple wore white uniforms and, on Yom Kippur, the High Priest removed his normal golden uniform and replaced it with a white uniform.
In Germany, during the Middle Ages, some Jews wore a kittel every Shabbat and Yom Tov, to express their joy. To this day, it is a widespread custom for the conductor of the Seder to put on a kittel. For the same reason, the Hazzan puts it on before leading the prayer for rain on Shemini Atzeret and leading the prayer for dew on the first day of Pesach.
In the course of the centuries, there occurred very strange transformations in the symbolism of this colour. Instead of symbolising joy and innocence, the Kittel came to represent shrouds, reminding us of the brevity of life and death. The idea was that the Kittel should induce, within our hearts, feelings of contrition and regret for our sins. It was meant to reduce our joy. Similarly, it became the standard explanation for the wearing of the Kittel by the Chatan; since the wedding day is regarded as a Yom Kippur for the young couple. It is a day of forgiveness and renewal. Nevertheless, the Chatan conceals his Kittel, since, after all, it is his wedding day, which is a very happy day.
In this context, it is worth noting that until the 16th century, shrouds were not always white. In the Talmudic period it was by no means universal custom to dress the dead in white linen. However, extremely gradually, it became more widespread, as a measure to ensure equality between rich and poor.
Today, we should follow the tradition of wearing white garments as much as we can. For men, it is very easy to wear a white Kippah and a white shirt. We don’t wish to stand before the Almighty in our most magnificent clothes, but we want to appear neat and humble. We know that the Almighty has judged us harshly many times in our history. We have suffered a great deal at the hands of God as the King, who judges every human being according to what he deserves. But, in wearing white clothes, we hope that, on this Rosh Hashanah, God will judge us, as a merciful father.
Secondly, in my opinion, we should regard the white covers in shul and the Kittel as reminders of the atmosphere in the Temple when the priests all wore white uniforms. Many of our prayers on these Holy Days, are reminiscent of the worship in the Temple. The Mishnah tells of the remarkable event concerning the important ceremony about the scapegoat that used to be sent to the desert, carrying all the sins of the Jewish people. The goat was abandoned and killed on a rock outside Jerusalem. “They used to tie a thread of crimson wool on the entrance of the ULAM, which was the Hall leading to the interior of the Temple. Originally, the thread was hung on the outside of the Hall. If it became white, everyone at the Temple rejoiced; if it did not become white, they were sad and ashamed. Thereupon, the authorities arranged to tie the thread to the entrance of the Hall, on the inside. But they were still peeping through and if it became white, they rejoiced, whereas, if it did not become white, they grew sad and ashamed. Thereupon, and they arranged to tie one half to the rock and the other half between its horns.”
Thirdly, the Angels also wear white in their heavenly abode. On Yom Kippur, we suspend our normal way of life and aspire to elevate ourselves and become like angels. We wish to feel as near to God as humanly possible. Angels do not sin. On the holy days of Rosh Hashanah and Yom Kippur we hope and pray that the New Year may usher a new age in which we shall lead a righteous life, replete with good deeds.