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. 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 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 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 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 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: Rashbam
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 atones for the nation.7 However, the singular form of the word "יָמוּת" is problematic for this understanding.
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,8 which the high priest entered on the Day of Atonement.9
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 there are a couple of possible solutions:
- Ibn Ezra learns from our verse that on the Day of Atonement the priest did, in fact, wear the special garments mentioned here (including the robe with its bells) into the inner chamber, in addition to his all white clothing.10
- Alternatively, one might suggest 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. Only after the sin of Nadav and Avihu and their deaths, did Hashem mandate that special white attire would be required for entering the inner sanctum.11
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.
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
- Permission request – According to most of these commentators, the ringing bells were the high priest's way of knocking to request permission to enter.12
- 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.
- Reminder – For Ralbag, in contrast, the bells were a reminder for the high priest himself 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.13
Why is only the high priest commanded? This approach must address why the same level of preparation or protection was not afforded the ordinary priests as well. 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.14 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, like Seforno, that in the desert, the ordinary priests were never allowed in the Tabernacle at all,15 but were limited to sacrificing at the external altar.16 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.
