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

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

Exegetical Approaches

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.

Context of "וְלֹא יָמוּת" – Vayikra Rabbah and Rashi reads "וְלֹא יָמוּת" as referring, not to the phrase regarding the bells (‏"וְנִשְׁמַע קוֹלוֹ..."‏) which immediately precedes 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,2 and not merely to the robe.3 Thus, this approach understands the words "וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ לִפְנֵי ה' וּבְצֵאתוֹ" as a parenthetical interlude.4
Parallel verses – Vayikra Rabbah and Rashi view our verse as parallel to Shemot 28:43 which similarly describes a punishment of death if the priests are lacking proper attire. See the table in the Introduction which highlights the parallels between the verses.
Who might die? According to this interpretation, it is the High Priest himself who might die if he violates the priestly dress code.
Why is only the High Priest commanded here? 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 separate verses:
  • 28:35 which comes at the conclusion of the commands to fashion the special vestments of the High Priest5 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 middle 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, rather than to the Holy of Holies in which he would wear only white vestments. The prohibition of being dressed inappropriately, though, applies in all areas of the Tabernacle, from the Holy of Holies to 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 in Yoma 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 a ringing sound upon entry.6

Evacuation of the Sanctuary

The bells on the High Priest's robe served to warn the ordinary priests to leave the sanctuary prior to the High Priest's entry, and the priests' exit protected them from potential death.

Who might die? Rashbam asserts that the concern is lest the ordinary priests die from being present in the sanctuary when the High Priest enters the Holy of Holies to atone for the nation.8 However, he does not explain why the singular form of the word "יָמוּת" is used.
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 עַד צֵאתוֹ".‎9
Why is only the High Priest commanded? According to Rashbam, it is logical for the High Priest alone to wear the robe with the bells, as it is his entry which necessitates that the other priests exit.
The robe in the Holy of Holies? This position encounters a significant difficulty from Vayikra 16 which appears to indicate that the High Priest wore only pure white garments and did not wear his robe when he entered the Holy of Holies. If so, precisely on the occasions when the bells were to serve their purpose, the High Priest would not even have been wearing his robe. Rashbam himself does not address the issue, but there are several possible solutions:
  • Ibn EzraVayikra 16:4About R. Avraham ibn Ezra deduces from our verse that, even when entering the Holy of Holies, the High Priest wore not only his all white clothing, but also his four special garments mentioned here (including the robe with its bells).10 According to him, Vayikra lists only the white vestments, as the others were taken for granted because of their prior mention.
  • It is possible that the law changed between Shemot 28 and Vayikra 16. Initially, the High Priest was allowed into the Holy of Holies wearing his regular eight piece uniform, which included the robe and its bells, and this is what is referred to in our verse. Only after the sin of Nadav and Avihu and their deaths, did Hashem mandate a special procedure and distinct white attire for entering the inner sanctum.11
  • According to the simple reading of Vayikra 16:23, the High Priest may have worn his golden garments (including the robe) into the outer chamber of the Tabernacle, and only there changed into his white vestments.12 Thus, the bells on the robe would have had ample opportunity to fulfill their purpose before they were exchanged for the clothing in which the High Priest performed the purification rite.
"הַקֹּדֶשׁ" – This approach can render the term in two possible ways:
  • Holy of Holies ("קֹדֶשׁ הַקֳּדָשִׁים") – Rashbam may understand "הַקֹּדֶשׁ" to refer to the Holy of Holies.13 This works with the option above that the High Priest wore the robe into the inner sanctum.
  • Outer chamber ("אֹהֶל מוֹעֵד") – Alternatively, if Rashbam means only that the High Priest wore the robe into the outer chamber but changed there into his white vestments before proceeding into the Holy of Holies, "הַקֹּדֶשׁ" could refer simply to the outer sanctuary. This may also be the interpretation of the MishnaTamid 6:3Keilim 1:9About the Mishna which speaks of the common priests keeping their distance even when the High Priest offered incense in the outer chamber.
Yom HaKippurim or all year-round? Rashbam himself seems to understand that the High Priest entered the Holy of Holies only on Yom HaKippurim.14 This would create a difficulty in that the bells would be worn year-round but would serve a function only on one day a year. Alternatively, it is possible to explain that during the forty years in the wilderness Aharon had permission to enter the inner sanctuary on a regular basis as long as he followed the correct protocol,15 and only in subsequent generations was entry restricted to Yom HaKippurim. If Aharon could, in fact, enter at any time, one might also understand the greater need for an alert to be issued.

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, or protected him from the dangers inherent in his duties.

Function of the bells
  • Requesting Permission – According to most of these commentators, the ringing bells were the High Priest's way of knocking to request permission to enter.17
  • Protection – Ramban and R. Bachya additionally suggest that the bells served to alert the ministering angels (who normally filled the Tabernacle) that the High Priest was arriving. Their departure would ensure that they did not harm the incoming priest.18
  • Reminder – For Ralbag and HaKetav VeHaKabbalah, the bells were a reminder for the High Priest himself to properly channel his thoughts to the worship of Hashem.19
  • Reassurance – Abarbanel proposes that the bells served to reassure the people waiting outside that the High Priest was still alive and had not perished in the Holy of Holies.20
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".‎21
Who might die? According to these commentators, it is the High Priest himself who was in danger.
Why is only the High Priest commanded? This approach must address why the same level of preparation or protection was not afforded also to the ordinary priests.22 There are different ways of resolving this difficulty:
  • Status – Ramban suggests that the command is aimed only at the High Priest due to his higher stature and greater service.23 Ralbag could similarly explain that the High Priest was held to a higher standard due to the importance of his role.24
  • Ordinary priests absent – Alternatively, one might suggest, like SefornoVayikra 24:3About R. Ovadyah Seforno,25 that in the wilderness, the ordinary priests were never allowed in the Tabernacle at all,26 but were limited to sacrificing at the external altar.27 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.
"הַקֹּדֶשׁ" – R. Chananel,28 Ramban, and R. Bachya interpret this to refer to only the outer part of the sanctuary. According to them, this verse did not apply on Yom HaKippurim, as then there was a special dispensation for the High Priest to enter the Holy of Holies without "knocking", apparently because of the existence of a closer relationship to Hashem on this day.29 In contrast, for Abarbanel, "הַקֹּדֶשׁ" refers to the Holy of Holies.30