Frequently Asked Questions
Q: What does Leviticus 16:3 mean?
A: Leviticus 16:3 describes the special procedure that Aaron, the High Priest, must follow when entering the Holy of Holies (the innermost part of the Tabernacle). He must bring a young bull as a sin offering and a ram as a burnt offering. This verse introduces the Yom Kippur (Day of Atonement) service, which is detailed in the rest of the chapter. Rashi explains that this was the only time the High Priest could enter the Holy of Holies, and only after following these precise rituals.
Q: Why is a bull and a ram required for Aaron to enter the Holy of Holies?
A: The bull (חַטָּאת - sin offering) atones for the High Priest and his household, while the ram (עֹלָה - burnt offering) represents complete devotion to Hashem. The Talmud (Yoma 2a) teaches that the High Priest must first atone for himself before seeking atonement for the nation. The Rambam (Hilchot Avodat Yom HaKippurim 1:7) explains that these offerings were essential for achieving purity and atonement on Yom Kippur.
Q: What can we learn from Leviticus 16:3 today?
A: Even though we no longer have the Temple service, we learn from this verse the importance of proper preparation before approaching holiness. Just as Aaron needed specific offerings and procedures, we too must prepare ourselves spiritually, especially during the Yamim Noraim (High Holy Days). The Midrash (Vayikra Rabbah 21:7) teaches that sincere repentance is always required before seeking atonement, just as the sacrifices were required in the Temple era.
Q: Why does the verse specify that Aaron must come 'with' these offerings?
A: Rashi explains that the word 'with' (בְּזֹאת) teaches that Aaron could only enter the Holy of Holies through the merit of these specific offerings. The Talmud (Yoma 53b) derives from this that the High Priest's service was invalid if he didn't bring these exact animals. This emphasizes the precision required in divine service and that we cannot approach holiness casually or through our own inventions, but only through the methods prescribed by Torah.
Q: How often did this procedure happen?
A: According to the Mishnah (Yoma 1:1), this procedure occurred only once a year, on Yom Kippur. The Rambam (Hilchot Avodat Yom HaKippurim 1:2) explains that this was the most sacred day of the year when the High Priest would perform special atonement services for himself, his household, and all of Israel. The verse's instruction was not for daily service, but for this unique annual occasion of national atonement.
Context of the Verse
The verse (Vayikra 16:3) describes the procedure for Aharon HaKohen's entry into the Kodesh HaKodashim (Holy of Holies) on Yom Kippur. This is part of the Torah's detailed instructions for the avodah (service) of the Kohen Gadol on the holiest day of the year.
Rashi's Explanation
Rashi explains that the phrase "בְּזֹאת יָבֹא אַהֲרֹן" ("Thus shall Aharon come") refers to the specific manner in which the Kohen Gadol must enter the Holy of Holies - with these particular korbanot (offerings). The young bullock ("פַר בֶּן־בָּקָר") serves as a chatat (sin offering) to atone for himself and his household, while the ram ("אַיִל") serves as an olah (burnt offering).
Rambam's Perspective
In Hilchot Avodat Yom HaKippurim (1:2), Rambam emphasizes that this procedure was unique to Yom Kippur. The Kohen Gadol could only enter the Holy of Holies on this day, and only with these specific offerings. The bull atoned for any possible defilement of the Mikdash by the Kohanim, while the ram represented complete dedication to Hashem.
Symbolism of the Offerings
Talmudic Insights
Yoma 36b discusses how these offerings were part of a multi-step atonement process. The bull atoned first for the Kohen Gadol himself, then for his fellow Kohanim, and finally helped effect atonement for the entire Jewish people. The Talmud emphasizes that without proper kavanah (intention) when bringing these offerings, the atonement would be incomplete.
Practical Halachic Implications
The Mishneh Torah (Hilchot Avodat Yom HaKippurim 2:1-3) details how these offerings had to be purchased from communal funds (terumat halishkah) rather than the Kohen Gadol's personal funds, emphasizing that this was a national atonement service, not a personal one.