Jewish Life Digital Edition September 2015

YOM KIPPUR 5776 WHILE THE EXISTENCE OF SUCH A ROPE IS WIDELY THOUGHT TO BE TRUE, THERE ARE SEVERAL HISTORICAL AND HALACHIC PROBLEMS WITH IT. discussion of the sudden deaths of Nadav and Avihu,[3] Aharon’s two sons. When they were killed within the mishkan (Vayikra 10:1-3), “lifnei Hashem,” Moshe requested their Levite cousins, Mishael and Eltzafan, retrieve the bodies (Vayikra 10:4-5). Tarat Kohanim cites a debate between Rabbi Eliezar and Rabbi Akiva about what transpired. Rabbi Eliezar says that an angel struck down Nadav and Avihu while they were in the Kodesh Hakodashim and then pushed them out to die in an area where a Levite may enter; subsequently, their Levite cousins removed their bodies. Rabbi Akiva opines that the phrase “lifnei Hashem” means they died within the Kodesh Hakodashim and the Levites removed the bodies by impaling them with iron spears and dragging them out. Hence, according to both accounts, the Levites did not enter the Kodesh Hakodashim to remove the bodies.[4] From all of the above, the following is clear: during the Second Temple period, especially, there was a particular concern regarding the Kohen Gadol dying and the permissibility of entering the Holy of Holies to retrieve his body. As it was preferable to avoid entering the sanctified area, the idea of tying a rope to the Kohen Gadol seems logical. However, it is somewhat puzzling that no source for such a rope is found in the Tanach, the Mishnah, the Talmud or in midrashei halachah. Rambam does not mention it in Yad Hachazakah [5] nor do any other Rishonim discuss it. It is not mentioned in the Ashkenazic Avodah piyyut “Amitz Koach” (circa tenth century) nor in the older Sephardic Avodah piyyut “Atah Konanta.” Moreover, it is worth noting that the rope is not mentioned in the Apocrypha, the Dead Sea Scrolls or the pseudepigrapha. Finally, one of the best eyewitnesses of Beit Hamikdash activities, Josephus, fails to note the existence of such a rope.[6] 86 JEWISH LIFE ■ ISSUE 88 In contemporary Torah literature, the custom is mentioned in different sources with certain variations: it appears as a rope, a chain around the ankle and a chain around the waist. In most of these texts, no primary source is cited. Many modern sefarim refer to the custom as a “Talmudic tradition,” even though, as mentioned above, there is no Talmudic source for it. In the Zohar, however, the custom is mentioned twice. The Zohar on Parashat Acharei Mot (67a) describes the Kohen Gadol’s preparation before entering the Kodesh Hakodashim and states that “a gold chain was tied to his leg,”[7] with no explanation or additional detail.[8] In the Zohar on Parashat Emor (102a) the description of the Kohen Gadol’s entry into the Kodesh Hakodashim includes this statement: “Rav Yitzchak said: ‘One rope was tied to the Kohen’s leg when he went in, so that should he die there they could pull him out.’” [9] Such a rope may have also served another purpose: to confirm whether the Kohen Gadol was dead or alive, since no one was allowed in the Beit Hamikdash throughout the duration of the Yom Kippur Avodah. Vayikra 16:17 states that no person could be in the Ohel Moed when the Kohen Gadol entered the Kodesh Hakodashim, and Chazal [10] understood this to be a prohibition on entering the Beit Hamikdash building-which applied to people and even to angels[11]-while the Kohen Gadol was within the Holy of Holies. While the existence of such a rope is widely thought to be true, there are several historical and halachic problems with it. The Gemara (Yoma 53b) relates that there was once a Kohen Gadol who recited a long prayer while in the Heichal (main sanctuary building). His fellow Kohanim assumed that he had died, and decided to enter the Heichal to look for him (obviously, the implication being there was no rope) [12] On the way in they met the Kohen Gadol coming out and reprimanded him because, as stated in Yoma 5:1, he should not have prolonged his prayer in the Kodesh Hakodashim. Rabbi Chiya relates (Yoma 19b) that once when a Tzeduki Kohen Gadol was still in the Heichal, those outside in the Azarah (Temple courtyard) heard a sound, and assumed that an angel had hit him in the face. They entered the Heichal and found him dead. Again, the implication is that there was no chain attached to this Kohen Gadol.[13] Furthermore, a gold chain around the Kohen’s leg can be a serious halachic problem. Rambam (Biat Mikdash 9:15) lists eighteen things that invalidate the Beit Hamikdash service, one of which is a Kohen who wears an extra “garment!” Such an act would not only invalidate the service, but a Kohen who thus performs the Avodah would incur death at the hands of Heaven (Rambam, Klei Hamikdash 10:45). Rambam, here, seems to imply (ibid.) that the prohibition is limited to wearing an extra layer of the standard priestly clothes. However, Rashi (Zevachim 18a, s.v., “yitur”), the Sifrei (Tzav 2:1) and Rambam elsewhere (Klei Hamikdash 10:8) imply that any extra garment or accessory can be problematic, and this is how the Aruch Hashulchan Ha’atid (Klei Hamikdash 31:7) understands the gemara’s conclusion (Zevachim 18a). For something to SUCH A ROPE MAY HAVE ALSO SERVED ANOTHER PURPOSE: TO CONFIRM WHETHER THE KOHEN GADOL WAS DEAD OR ALIVE, SINCE NO ONE WAS ALLOWED IN THE BEIT HAMIKDASH THROUGHOUT THE DURATION OF THE YOM KIPPUR AVODAH.

Jewish Life Digital Edition September 2015 | Page 90