Difference between revisions of "Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת"/2"
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| − | <p>Commentators disagree on what actions will serve 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. Finally, Ralbag also explains that the words relate to the bells, but he posits that | + | <p>Commentators disagree on what actions will serve 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 their purpose was a year round one, to remind the high priest to always be mentally prepared for his service.</p> |
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<point><b>Parallel verses</b> – Vayikra Rabbah and Rashi view our verse as parallel to <aht source="Shemot28-42">Shemot 28:43</aht> which similarly describes a punishment of death for lack of proper attire.</point> | <point><b>Parallel verses</b> – Vayikra Rabbah and Rashi view our verse as parallel to <aht source="Shemot28-42">Shemot 28:43</aht> which similarly describes a punishment of death for lack of proper attire.</point> | ||
<point><b>Who might die?</b> According to this interpretation, it is the high priest himself who might die if he is in violation of the priestly dress code.</point> | <point><b>Who might die?</b> According to this interpretation, it is the high priest himself who might die if he is in violation of the priestly dress code.</point> | ||
| − | <point><b>Why is only the high priest commanded?</b> 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 | + | <point><b>Why is only the high priest commanded?</b> 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: |
| − | <point><b>"הַקֹּדֶשׁ"</b> – As this term appears in the first part of the verse | + | <ul> |
| − | <point><b>Function of the bells</b> – 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 | + | <li>28:35 which comes in the context of the special vestments of the high priest and refers specifically to the high priest.</li> |
| + | <li>28:43 which follows the instructions regarding the basic priestly garments and applies to all priests.</li> | ||
| + | </ul> | ||
| + | </point> | ||
| + | <point><b>"הַקֹּדֶשׁ"</b> – 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.</point> | ||
| + | <point><b>Function of the bells</b> – 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 would be employed instead to make the ringing entry sound.</point> | ||
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<point><b>Who might die?</b> – Rashbam asserts that the concern is lest an ordinary priest die due to his presence in the sanctuary while the high priest is atoning for the nation.<fn> The fear, perhaps, is that these priests might accidentally see the Divine presence during the high priest's service.</fn></point> | <point><b>Who might die?</b> – Rashbam asserts that the concern is lest an ordinary priest die due to his presence in the sanctuary while the high priest is atoning for the nation.<fn> The fear, perhaps, is that these priests might accidentally see the Divine presence during the high priest's service.</fn></point> | ||
| − | <point><b>Parallel verses</b> – According to this approach, the verse in Shemot is integrally | + | <point><b>Parallel verses</b> – 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".</point> |
| − | <point><b>"הַקֹּדֶשׁ"</b> – This refers to the Holy of Holies, which the high priest entered on the Day of Atonement.</point> | + | <point><b>"הַקֹּדֶשׁ"</b> – This refers to the Holy of Holies,<fn>See Vayikra 16:2,16,20 for other verses in which the term "הַקֹּדֶשׁ" seems to refer to the Holy of Holies.</fn> which the high priest entered on the Day of Atonement.</point> |
| − | <point><b>Entering the inner sanctum with | + | <point><b>Entering the inner sanctum with bells?</b> – 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: |
<ul> | <ul> | ||
| − | <li><multilink><aht source="IbnEzraVayikra16-4">Ibn Ezra</aht><aht source="IbnEzraVayikra16-4">Vayikra 16:4</aht><aht parshan="R. Avraham ibn Ezra" /></multilink> on Vayikra 16:4 learns from our verse that on the Day of Atonement the priest did | + | <li><multilink><aht source="IbnEzraVayikra16-4">Ibn Ezra</aht><aht source="IbnEzraVayikra16-4">Vayikra 16:4</aht><aht parshan="R. Avraham ibn Ezra" /></multilink> on Vayikra 16:4 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.<fn>According to him, Vayikra only mentions the white vestments since the others were taken for granted because of their previous mention.</fn></li> |
| − | <li>Alternatively, one might suggest that there was a change in the law. | + | <li>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, and with specific garments.<fn>This might be supported by the position in <multilink><aht source="VayikraRabbah20-9">Vayikra Rabbah</aht><aht source="VayikraRabbah20-9">20:9</aht><aht parshan="Vayikra Rabbah" /></multilink> that asserts that Nadav and Avihu's sin was entering unrobed.</fn> 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.<fn>This problem might lead to a slightly different read of the verses which might suggest that the ordinary priests were meant to evacuate not just when the high priest entered the Holy of Holies, but any time he was serving in the Tabernacle at all.</fn></li> |
</ul> | </ul> | ||
</point> | </point> | ||
| − | <point><b>Why is only the high priest commanded?</b> – According to Rashbam, it is | + | <point><b>Why is only the high priest commanded?</b> – 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.</point> |
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<point><b>Crux of the position</b> – </point> | <point><b>Crux of the position</b> – </point> | ||
Version as of 17:24, 5 February 2014
Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת"
Exegetical Approaches
Overview
Commentators disagree on what actions will serve 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 their purpose was a year round one, to remind the high priest to always be mentally prepared for his service.
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.
Context of "וְלֹא יָמוּת" – Rashi reads the words "וְלֹא יָמוּת" as referring to the high priest wearing all of the garments described in the entire chapter. He thus separates these words from the rest of the verse and their immediate context of the robe and the sounding of its bells.
Parallel verses – Vayikra Rabbah and Rashi view our verse as parallel to Shemot 28:43 which similarly describes a punishment of death for lack of proper attire.
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 in the context of the special vestments of the high priest 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 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.
Who might die? – Rashbam asserts that the concern is lest an ordinary priest die due to his presence in the sanctuary while the high priest is atoning for the nation.2
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,3 which the high priest entered on the Day of Atonement.
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 Ezra on Vayikra 16:4 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.4
- 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, and with specific garments.5 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.6
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.
Proper Respect or Intentions
The ringing of the bells insured that the high priest approached his service in the Tabernacle with proper respect and purity of thought, and thus he would not perish.
Function of the bells
- A knock – According to most of these commentators, the bells were the high priest's way of knocking to request permission to enter.
- A warning – 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.
- A 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 since they are 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.7
Why is only the high priest commanded?
- Status – Ramban suggests that the command is aimed just at the high priest due to his higher stature and greater service.8 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 Seforno, that in the dessert, the ordinary priests were never allowed in the Tabernacle at all.9 As such, they obviously had no need for bells to announce their arrival or focus their thoughts since they never served inside the sanctuary.
