Purpose of the Service of Vayikra 16/2

The Service of Acharei Mot

Exegetical Approaches

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Atonement for the People

Atonement for the People

The central focus of the service was to achieve Atonement for all of Israel, and any part of the service that has to do with purification of the Mikdash is just a means to the ends of Atonement

Sources:R. Saadia GaonCommentary Vayikra 16About R. Saadia Gaon,

Why start with Nadav and Avihu? To achieve atonement for the people, it is required for Aharon to go into the Holy of Hollies. Since according to R. Saadia Gaon¹ explains that Nadav and Avihu were killed for going into the Holy of Hollies, Hashem used them as an example for what could happen if you go into the Holy of Hollies without the accompanying service.

What sins are being atoned for? The atonement from the service is for all of the sins of Israel.

Is the purification for the people or the place? The purification is for the people exclusively. Any reference to purifying the Kodesh or any part of the Mikdash is not to be understood as purifying the place or objects themselves; instead these objects are facilitating the atonement through the service of the day.

What is the function of various rituals of the service? All the rituals are for the atonement of the people, and even the text says that specific actions, for example:

EN/HEע/E

וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכׇל חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם.

And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses.

The blood libations, which come to purify the sanctuary, really use the sanctuary and the utensils to purify the sins of Israel

Purification of the Temple

The main focus of the service is to purify the Mikdash from impurity. All issues that deal with atonement are just a byproduct of rectifying the impurity in the Mikdash.

Sources:Hoil MosheVayikra 16:1Vayikra 16:2Vayikra 16:3Vayikra 16:11Vayikra 16:16Vayikra 16:23Vayikra 16:32Vayikra 16:34About R. Shelomo Yitzchaki, Milgram 

Why start with Nadav and Avihu? Since the death of Nadav and Avihu caused the Midash and certain utensils to be impure, there is a need to purify them through this service.

What sins are being atoned for? It depends on whether the impurity is a Halakhic or Metaphoric one: 

• Halakhic - There is only atonement for sins directly dealing with the laws of impurity of the Mikdash. (come back) i.e., Entering the Mikdash impure, eating sacrifices in an impure state, etc. 
• Metaphoric - When Israel sins they are causing a  There must be atonement for all the sins of Israel that are causing the Mikdash to be 'impure'.¹ 

Is the purification for the people or the place? The purification is for the Mikdash that has become impure. Any reference to the atonement of Israel's sins is a means to purify the temple.

Is there a greater atonement? The biggest issue with claiming the service on Yom Kippur is solely about purification of the temple is a later verse of the chapter (16:30):

כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי י"י תִּטְהָרוּ.

For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the Lord.

 The verse seems to say that there is a universal atonement that happens on this day which is connected to the service of the day. One way of solving this issue is to say that there is a separate aspect of atonement on Yom HaKippur that has nothing to do with the service done by the Kohen Gadol.² 

What is the function of various rituals of the service?

A Hybrid: For the People and the Temple

Both purifications of the Mikdash and Atonement for the people are done in the Yom HaKippurim service

Sources:Ibn EzraVayikra 16:1Vayikra 16:2Vayikra 16:3Vayikra 16:6Vayikra 16:8Vayikra 16:16Vayikra 16:32About R. Avraham ibn Ezra, RambanVayikra 16:1Vayikra 16:2Vayikra 16:4Vayikra 16:18Vayikra 16:21About R. Moshe b. Nachman, RalbagVayikra 16About R. Levi b. Gershom, ShadalVayikra 16:1Vayikra 16:8Vayikra 16:16Vayikra 16:30About R. Shemuel David Luzzatto

Why start with Nadav and Avihu? It is less straightforward what the connection between the Yom HaKippurim service is and the deaths of Nadav and Avihu, compared to the previous approaches, because their deaths do not have to fit into one way of understanding the service. Therefore, there are different ways to understand the connection, such as:

• Nadav and Avihu were killed because they entered the Holy of Hollies with incense. Therefore, since the service requires entry into the Holy of Hollies with incense, recalling the death of Nadav and Avihu stands as a warning for him.³
• The text mentions the deaths of Aharon's sons because the command of the Yom HaKippurim service happened on the day of their deaths even though there are many commandments between Nadav and Avihu's demise and the Yom HaKippurim service.⁴
• Nadav and Avihu were not killed because they went into the Holy of Holies, but rather because they were disrespectful to honor of the Mikdash.⁵ Therefore, Aharon 

¹ Milgram believes that the metaphorical Tumah manifested itself because of the sins of Israel. He supports his view with different illusion throughout Tanakh of God being unable or unwilling to reside in the Mikdash because of an impurity. caused by the sins of Israel

² Support for this understanding can be seen in the verses as the mention of the service has to be done on Yom Kippur comes after the service itself. The Meshekh Chokhmah points this out and posets from the Gra that the service was able to be done on other days besides Yom Kippur to purify the temple.1
Another proof to this is the Mishna Yoma where R. Akiva lauds Israel for being purified by Hashem. Rav Soloveitchik2 understood this as R. Akiva telling the people, in a post-second temple world Israel still gets atonement from Hashem without the service of Yom Kippur. Seemingly, in this understanding, the day of Yom Kippur itself atones for the sins of Israel and the above verse is a declaration of that and not connected to the purification of the Mikdash.

³ Ibn Ezra,Vayikra 16:1About R. Avraham ibn Ezra RalbagVayikra 16About R. Levi b. Gershom

⁴ The Ramban explains that the Yom HaKippurim service was told to Aharon right after their deaths, just like the warning of entering the Mikdash while intoxicated. However, the text first warns the masses of entering the Mikdash while impure, then focuses on the individual, Aharon

⁵ ShadalVayikra 16:1About R. Shemuel David Luzzatto