Purpose of the Service of Vayikra 16/2

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The Service of Acharei Mot

Exegetical Approaches

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Overview

Commentators debate what was the main goal of the Yom HaKippurim service. While R. Saadia Gaon puts the people at the center, suggesting that all aspects of the rite aimed to achieve atonement for Israel's sins, the Hoil Moshe views the rite as aimed at the Mikdash itself, understanding it to be a purification ceremony meant to cleanse the Mikdash of impurities. Shadal takes a middle position, suggesting that the ritual had a dual focus, to both purge the Mikdash of impurity and to expiate the sins of the nation.

Atonement for the People

The central goal of the service described in Vayikra 16 is to achieve atonement for the nation's sins.

Focus of the ceremony – According to these sources, the ceremony of Vayikra 16 focuses on the people rather than the Mikdash and on achieving absolution rather than ritual purification. This might be supported by the summary statement of the unit which points to atonement as the central goal of the rite: "וְהָיְתָה זֹּאת לָכֶם לְחֻקַּת עוֹלָם לְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל מִכׇּל חַטֹּאתָם אַחַת בַּשָּׁנָה" (verse 34) .1
Reaction to the Sin of the Golden Calf – This approach might suggest that Yom HaKippurim was instituted in reaction to the Sin of the Golden Calf, either to commemorate the pardon granted or to facilitate future penitence:
  • Commemorative – TanchumaKi Tisa 31About the Tanchuma asserts that the day that Hashem forgave the people for the sin was the tenth of Tishrei2 and, in commemoration, Hashem set it to be a day of forgiveness for all future generations as well.3
  • Corrective – The sin might have further demonstrated the nation's general need for vehicles of repentance and atonement, leading to both the construction of the Tabernacle, a means to atone for transgressions throughout the year, and to the institution of Yom HaKippurim, a national, annual day of atonement.4 In fact, the very first Yom HaKippurim might have even been meant to atone for the Sin of the Calf specifically.
The sin offerings and inner sprinkling of blood – The sin offerings of Aharon and the nation appear to be patterned after two other unique sin offerings which share a similar protocol: the bull of the anointed priest who has inadvertently transgressed (פר כהן משיח) and the goat of the nation who has sinned in the realm of idolatry (שעיר עבודה זרה). The blood of these offerings is similarly sprinkled in the sanctum and on the incense altar, while their flesh is burned outside the camp.5 This would support the suggestion that the service of Vayikra 16 was intended to atone for both Aharon's role and the nation's sin in the episode of the Golden Calf.6
White clothing – R. Chisda in Bavli Rosh HaShanah suggests that the choice of white clothing is also related to the Sin of the Calf.  The priest does not perform the rituals in his normal golden garb so as not recall the sin ("for a prosecutor cannot become a defender"). R"Y Bekhor Shor, alternatively suggests that gold, being reddish in color, is symbolic of sin, while white connotes a cleansing of sin. Since this a day of atonement, the priest symbolizes the process of "אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ"‎7 in his choice of garments.
Why three sacrifices? All these sources agree that both the cow and two goats served to atone for sins but they differ in their explanations of why three distinct sin-offerings8 were necessary:
  • Different people – R. Saadia9 suggests that each is meant to atone for the sins of a different group of people. The bull atones for the sins of the high priest.  The "goat for Hashem", understood by R. Saadia to mean "the goat for the House of Hashem",10 atones for the regular priests,11 while the second goat expiates the sins of the nation as a whole. The first two sacrifices are offered in the Mikdash, abode of the priests, while the second goat is sent outside the sanctuary where the nation resides.
  • Distinct sins – Most of the other sources, in contrast, assumes that both the bull and "goat for Hashem" atone for sins related to the Mikdash,12 such as entering or eating while impure, while the goat for Azazel atones for all other sins.13 The blood of the first two is appropriately sprinkled inside where the sins might have taken place.  The second goat, though, is brought outside the camp, as it is so contaminated by the enormity of the sins it bears that it would be unfitting to be offered in the sanctity of the Mikdash.14 
"וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל" – This verse is somewhat difficult for this position as it implies that the blood of the bull and goat was supposed to purify the Mikdash itself (rather than the people). These sources explain it in one of two ways:
  • In the Kodesh – R. Saadia reinterprets the phrase "עַל הַקֹּדֶשׁ" to mean "in the Kodesh" rather than "on/for the Kodesh" and understands the word "טֻּמְאֹת" to mean transgressions rather than impurities.  According to him, then, the verse only states that the priest atoned for the people's sins in the Mikdash and says nothing about purification.
  • Regarding the Kodesh – The other sources explain the phrase to mean that the priest atoned for sins regarding the kodesh and impurities of the nation, ie. טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו.‎15
General role of blood – This position's understanding that the sprinkling of the blood serves to atone rather than purify fits the general role played by blood, as Vayikra 17 teaches, "וַאֲנִי נְתַתִּיו לָכֶם עַל הַמִּזְבֵּחַ לְכַפֵּר עַל נַפְשֹׁתֵיכֶם כִּי הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר".‎16
Why are the laws linked to the death of Nadav and Avihu? This position might suggest one of two explanations:
  • Commanded then – It is possible that these laws were commanded right after the deaths of Nadav and Avihu. This day marked the completion of the Tabernacle's construction, the first vehicle for the nation's atonement.  On that very day, Hashem introduced the second vehicle, Yom HaKippurim. 
  • Warning – To achieve atonement for the people, it is required for Aharon to go into the Holy of Holies. If Nadav and Avihu were killed for entering (as R. Saadia, for instance, suggests), it is logical that Hashem would preface the protocol with a warning to Aharon of what might occur if he does not follow the right procedures.17
Intervening laws of purity – If the ceremony was indeed commanded right after the deaths of Nadav and Avihu one might question why it does not appear immediately afterwards.  Ralbag suggests that the intervening laws of purity precede the rite of Yom HaKippurim since the rite was instituted to cleanse the nation from their sins in the realm of impurity.
When and how often was the ritual enacted? Thןis approach assume that the ritual was enacted only once a year, on Yom HaKippurim. They understand the directive "וְאַל יָבֹא בְכׇל עֵת אֶל הַקֹּדֶשׁ" to mean that Aharon was not permitted to come into the Inner Sanctunm except for once a year, and only after following the protocol described in the chapter.

Purification of the Temple

The various rituals were instituted as a means of purifying the Mikdash from impurity.

Focus of the ceremony – According to Hoil Moshe, the ceremony focused on the Mikdash more than on the people, and the day might more accurately be called a Day of Purification or Purging, rather than a Day of Atonement.  Any atonement for sin is secondary and meant to ensure the purification of the Mikdash.
Why are the laws linked to the death of Nadav and Avihu? Hoil Moshe asserts that the entire ceremony was instituted in reaction to the deaths of Nadav and Avihu. The deaths of the brothers inside the Mishkan caused immense impurity which needed to be purged. In addition, it led the nation to fear that the Tabernacle's sanctity had been diminished as a result. To combat this fear, Hashem instructed Aharon how to purify the Mishkan.
When and how often was the ritual enacted?
  • According to Hoil Moshe the first time the ceremony was enacted was not the tenth of Tishrei, but soon after the deaths of Nadav and Avihu, as it was originally intended to purify the Mishkan from their deaths specifically. Afterwards, the ceremony was set to be an annual one,  to cleanse the Mikdash from any other intentional or accidental impurity which might have contaminated it throughout the year.18
"וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכׇל חַטֹּאתָם" – Hoil Moshe understands this verse literally to mean that the sacrificial blood was intended to purge the Kodesh itself from impurity. He gives two possible explanations for the accompanying mention of atonement from sins:
  • The verse might refer o the ned to atne for any sins which led hashem to be dissatisfied with the nation and thus
Why three sacrifices?
"כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם"
Choice of animals
White clothing

Purity and Atonement

The service was dual focused, meant both to purge the Temple from impurity and to attain atonement for the nation.

Sources:perhaps R"Y Bekhor Shor, perhaps Chizkuni, Shadal, RDZH, J. Milgrom19
Why three sacrifices?
"וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל"
"וְהִתְוַדָּה עָלָיו אֶת כׇּל עֲוֺנֹת בְּנֵי יִשְׂרָאֵל "
Connection to Nadav and Avihu?
בְּטַמְּאָם אֶת מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם
When and how often was the ritual enacted?
Meaning of "כפרה"
Choice of animals
Goat to Azazel
What sins are being atoned for? The sins being atoned for are sins of impurity of the Mikdash and the rest of the sins of Israel.
Focus of the ceremony
ANE parallels