Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת"/2

Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת"

Exegetical Approaches

THIS TOPIC IS STILL BEING DEVELOPED AND UPDATED

Overview

Commentators disagree on what served to prevent death from occurring in the sanctuary. Vayikra Rabbah and Rashi view the final words of the verse ("וְלֹא יָמוּת") as related to the wearing of all of the priestly garments, the absence of any one of which would have fatal consequences. Rashbam, in contrast, understands the words to refer specifically to the ringing bells of the high priest's robe which would alert the ordinary priests to evacuate the Tabernacle while the purification rite was being performed on Yom HaKippurim. Finally, Ralbag also explains that the words relate to the sound of the bells, but he posits that the bells had a year-round function to remind the high priest that he must always be mentally prepared for the service of Hashem.

Wearing Full Attire

The high priest will not die if he wears all of the required vestments for serving in the Tabernacle, and the bells of the robe play no special role as far as this.

Sources: Vayikra Rabbah20:921:8 (Margulies)21:8 (Vilna)About Vayikra Rabbah, RashiShemot 28:35Shemot 28:43Yoma 44b s.v. "ניאשתיק"About R. Shelomo Yitzchaki

Context of "וְלֹא יָמוּת" – Vayikra Rabbah and Rashi reads "וְלֹא יָמוּת" as referring, not to the phrase regarding the bells (‏"וְנִשְׁמַע קוֹלוֹ..."‏) which immediately preceded it, but rather to the words at the beginning of the verse "וְהָיָה עַל אַהֲרֹן לְשָׁרֵת".‎¹ In fact, according to Rashi, it refers to the need for the high priest to wear all of the garments commanded throughout the entire chapter, and not merely to the robe.² Thus, this approach views the words "וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לִפְנֵי ה' וּבְצֵאתוֹ" as a parenthetical interlude.

Parallel verses – Vayikra Rabbah and Rashi see our verse as parallel to Shemot 28:43 which similarly describes a punishment of death if the priests are lacking proper attire. The similar terminology employed in the two verses is quite striking and is highlighted in the following table:

(ל"ה)	וְהָיָה עַל אַהֲרֹן	לְשָׁרֵת	בְּבֹאוֹ אֶל הַקֹּדֶשׁ	וְלֹא יָמוּת
(מ"ג)	וְהָיוּ עַל אַהֲרֹן וְעַל בָּנָיו	בְּבֹאָם אֶל אֹהֶל מוֹעֵד	לְשָׁרֵת	וְלֹא יִשְׂאוּ עָוֹן וָמֵתוּ

Who might die? According to this interpretation, it is the high priest himself who might die if he is in violation of the priestly dress code.

Why is only the high priest commanded? According to Vayikra Rabbah and Rashi, the admonition against serving with improper attire applies equally to the high priest and to ordinary priests. Thus, there are two verses:

• 28:35 which comes at the conclusion of the special vestments of the high priest³ and refers specifically to the high priest.
• 28:43 which follows the instructions regarding the basic priestly garments and applies to all priests.

"הַקֹּדֶשׁ" – As this term appears in the first part of the verse which speaks of the robe and its bells, it refers to the outer chamber in which the high priest would wear the golden garments. The prohibition of being dressed inappropriately, though, applies in all parts of the Tabernacle including the Holy of Holies, and even in the courtyard.

Function of the bells – Vayikra Rabbah views the ringing of the bells as part of appropriate manners to knock before entering the Tabernacle. The lack of such etiquette, though, might not warrant the death penalty. Rashi adds that when the high priest would enter the Holy of Holies on Yom HaKippurim without wearing the robe with its bells, a special metallic attachment to the censer(מחתה)would be employed instead to make the ringing entry sound.

Evacuation of the Sanctuary

The bells of the high priest's robe served to warn the ordinary priests to leave the sanctuary prior to the high priest's entry. The priests' exit protected them from potential death.

Sources: RashbamShemot 28:35About R. Shemuel b. Meir⁴

Who might die? – Rashbam asserts that the concern is lest an ordinary priest die⁵ due to his presence in the sanctuary while the high priest is atoning for the nation.⁶

Parallel verses – According to this approach, the verse in Shemot is integrally connected to the command of Vayikra 16:17, "וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ".

"הַקֹּדֶשׁ" – This refers to the Holy of Holies,⁷ which the high priest entered on the Day of Atonement.⁸

Entering the inner sanctum with bells? – This position encounters considerable difficulty from Vayikra 16 which ostensibly indicates that the high priest did not wear his robe when he entered the Holy of Holies on Yom HaKippurim, but rather wore only pure white garments. Rashbam does not address the issue but one might suggest several solutions:

• Ibn EzraVayikra 16:4About R. Avraham ibn Ezra learns from our verse that on the Day of Atonement the priest did, in fact, wear the garments mentioned here (the robe, tunic, and breastplate) into the inner chamber, in addition to his all white clothing.⁹
• Alternatively, one might suggest that there was a change in the law. Initially, the high priest was allowed into the Holy of Holies whenever he wanted, wearing his regular uniform. Only after the sin of Nadav and Avihu, did Hashem limit entry to one day a year,¹⁰ and with specific garments.¹¹ Our verses, then, would not be limited to Yom HaKippurim, but would refer to any time the high priest wanted to atone in the inner sanctuary.

Why is only the high priest commanded? – According to Rashbam, it is logical that the high priest alone wear the robe with the bells, as it is his entry which warns the other priests to exit.

Preparation or Protection of the High Priest

The ringing of the bells insured that the high priest approached his service in the Tabernacle with proper respect and purity of thought, and that he would not perish.

Sources: R. ChananelYoma 52aAbout R. Chananel, R. Yosef Bekhor ShorShemot 28:35About R. Yosef Bekhor Shor, RambanShemot 28:35About R. Moshe Nachmanides, R. BachyaShemot 28:35About R. Bachya b. Asher, RalbagShemot 28:35About R. Levi b. Gershon

Function of the bells

• Permission request – According to most of these commentators, the bells were the high priest's way of knocking to request permission to enter.
• Protection – Ramban and R. Bachya additionally suggest that they served to alert the ministering angels who normally filled the Tabernacle to the arrival of the high priest. This would signal them to leave, ensuring that they did not harm the incoming priest.
• Reminder – For Ralbag, in contrast, the bells were a reminder to the high priest to properly channel his thoughts to the worship of Hashem.

Parallel verses – According to Ramban and R. Bachya, the verse in Shemot is connected to the command of Vayikra 16:17, "וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ". They understand the phrase "וְכָל אָדָם" to include angels, described in Yehezkel 1:10 as having "פְּנֵי אָדָם".

Who might die? According to these commentators, it is the high priest himself who was in danger.

"הַקֹּדֶשׁ" – R. Chananel, Ramban, and R. Bachya interpret this to refer to only the outer part of the sanctuary. They point out that on Yom HaKippurim, there was a special dispensation for the high priest to enter without "knocking", apparently because of the closer relationship to Hashem on this day.¹²

Why is only the high priest commanded?

• Status – Ramban suggests that the command is aimed only at the high priest due to his higher stature and greater service.¹³ Ralbag could similarly explain that the high priest was held to a higher standard due to the importance of his role.
• Ordinary priests absent – Alternatively, one might suggest, as does SefornoVayikra 24:3About R. Ovadyah Seforno, that in the desert, the ordinary priests were never allowed in the Tabernacle at all.¹⁴ As such, they obviously had no need for bells to announce their arrival or to focus their thoughts, since they never served inside the sanctuary.

¹ See below for the parallel phrasing in Shemot 28:43.

² Vayikra Rabbah, on the other hand, specifies the robe as the particular vestment whose absence results in punishment.

³ The command regarding the צִּיץ follows this verse, but this is a golden crown, and is distinct from the set of special cloth vestments which the robe concludes.

⁴ This may also be how the Mishna interpreted the verse. See Mishna TamidTamid 6:3About the Mishna and Mishna KeilimKeilim 1:9About the Mishna.

⁵ The singular form of the word "יָמוּת" is problematic for this understanding.

⁶ The fear, perhaps, is that these priests might accidentally see the Divine presence during the high priest's service.

⁷ See Vayikra 16:2,16,20 for other verses in which the term "הַקֹּדֶשׁ" seems to refer to the Holy of Holies.

⁸ See, similarly, R. Avraham b. HaRambamShemot 28:35About R. Avraham Maimonides.

⁹ According to him, Vayikra only mentions the white vestments since the others were taken for granted because of their previous mention.

¹⁰ Cf. the position of R. Eliyahu of Vilna who asserts that most of Vayikra 16 is aimed at the generation of the dessert and refers not to the obligation to atone for the nation on Yom HaKippurim, but the permission given to Aharon to enter the inner sanctuary whenever he wanted, as long as he followed the correct protocol. He does not assume that that this was limited after the sin of Nadav and Avihu. In fact, the directives might have first been given right after the sin, and in reaction to it, to ensure the correct procedure and prevent future deaths. The law only changed after the nation entered the Land of Israel (or perhaps, after Aharon's death).

¹¹ This might be supported by the position in Vayikra Rabbah20:9About Vayikra Rabbah that asserts that Nadav and Avihu's sin was entering without wearing a מעיל.

¹² R. Bachya explains that there was similarly no need to evacuate the angels on this special day.

¹³ He does not explain why the regular priests would not be in jeopardy if the ministering angels were not evacuated.

¹⁴ R. Meir Spiegelman, in his article, "בין כהן גדול לכהן הדיוט", elaborates on the idea, pointing out that throughout Torah, all the cultic services that take place in the Tabernacle itself are assigned to Aharon specifically. Thus it is Aharon (or the "anointed priest") who is commanded to bring the incense, to light the candelabrum, and to sprinkle the blood of the ox of the anointed priest. The ordinary priests play a role only with regards to the altar in the courtyard.

Shemot 28:43, "וְהָיוּ עַל אַהֲרֹן וְעַל בָּנָיו בְּבֹאָם אֶל אֹהֶל מוֹעֵד אוֹ בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ לְשָׁרֵת בַּקֹּדֶשׁ" would appear problematic as it suggests that the ordinary priests , too, entered the Tent of Meeting. R. Spiegelman responds that the phrase "בְּבֹאָם אֶל אֹהֶל מוֹעֵד" refers to Aharon, while "בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ" refers to his sons. The plural form of " בְּבֹאָם" still requires explanation. Vayikra 10:9, similarly poses a problem as it states, "יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ בְּבֹאֲכֶם אֶל אֹהֶל מוֹעֵד", also suggesting that regular priests might at some point enter the Tabernacle.