Chasidut על בבא בתרא 50:11
Kedushat Levi
This may also be viewed as the allusion of which the Talmud Taanit 11 speaks when discussing that during the days of the consecration of the Tabernacle when Moses performed the duties of the High Priest, what garments did he wear? After sending to Ginsak to make enquiries, Mar Ukva was told that Moses wore a white shirt while performing these duties, and that this shirt did not have a border at its lower edge. This comment implied that every tzaddik has his own individual style when serving his Creator. Each style is distinguished by a certain colour. Avraham wore a colour bordering on white, Yitzchok wore a colour bordering on green, whereas Yaakov wore a colour bordering on red. Both Moses and Aaron each wore colours that were unique to them. Similarly, every tzaddik wears a garment tailored to his specific measurements. When these tzaddikim look at the eyn sof, they divest themselves of all that marks them as distinct individuals. The Talmud saying that Moses wore white is an allusion to the eyn sof which is not distinguished by any specific colour, and therefore is perceived as “white,” i.e. as not claiming any specific distinction. All the scientists agree that “white” is not a colour, as it is able to accept any dye.
The question regarding what garments Moses wore during the days when he performed the functions of the High Priest although he was not a priest, and therefore was not allowed to wear priestly garments, was therefore being interpreted by the Talmud as quite a legitimate question. The answer given reflects the fact that Moses was spiritually so far above the priests even, that his wearing white, i.e. something that lacked any aspect of ego, of individuality, is a great compliment to Moses. It would not have been appropriate to have mentioned his name, which is after all a reference to his individuality at this time when he was able to face the eyn sof without first having to divest himself of individuality. When the Talmud states that the white shirt worn by Moses during these seven days when he preformed the functions of the priests did not even have a visibly stitched edge at the bottom, this is another allusion to the absence of any sign by means of which it could be identified as his garment, i.e. reference to his individuality.
There are tzaddikim who after reaching the level of complete self-negation and attachment to the eyn sof nonetheless revert to a degree of individuality. Moses was not this kind of a tzaddik. He maintained the level of self negation he had achieved, and that is what the Talmud in Baba Batra 25 has in mind when it advises: הרוצה להחכים ידרים, loosely translated as “he who wishes to acquire wisdom let him turn southward.” What is meant is that if someone has already progressed spiritually a great deal and he feels he wants to progress still further, in order to get a glimpse of the eyn sof, the closest it is possible for a creature to get to the essence of the Creator, he should strive further upward, the word דרום being understood as if it had been written ד'ר רו'ם "residing in lofty heights.”
The question regarding what garments Moses wore during the days when he performed the functions of the High Priest although he was not a priest, and therefore was not allowed to wear priestly garments, was therefore being interpreted by the Talmud as quite a legitimate question. The answer given reflects the fact that Moses was spiritually so far above the priests even, that his wearing white, i.e. something that lacked any aspect of ego, of individuality, is a great compliment to Moses. It would not have been appropriate to have mentioned his name, which is after all a reference to his individuality at this time when he was able to face the eyn sof without first having to divest himself of individuality. When the Talmud states that the white shirt worn by Moses during these seven days when he preformed the functions of the priests did not even have a visibly stitched edge at the bottom, this is another allusion to the absence of any sign by means of which it could be identified as his garment, i.e. reference to his individuality.
There are tzaddikim who after reaching the level of complete self-negation and attachment to the eyn sof nonetheless revert to a degree of individuality. Moses was not this kind of a tzaddik. He maintained the level of self negation he had achieved, and that is what the Talmud in Baba Batra 25 has in mind when it advises: הרוצה להחכים ידרים, loosely translated as “he who wishes to acquire wisdom let him turn southward.” What is meant is that if someone has already progressed spiritually a great deal and he feels he wants to progress still further, in order to get a glimpse of the eyn sof, the closest it is possible for a creature to get to the essence of the Creator, he should strive further upward, the word דרום being understood as if it had been written ד'ר רו'ם "residing in lofty heights.”
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