At the beginning of Leviticus 16, the narrative of the book switches from one of extreme awkwardness to one that is much more well-known: the Day of Atonement.
This is arguably the most important day in the Jewish calendar. Known today as Yom Kippur, the Day of Atonement is the one day a year when the High Priest was allowed to enter “behind the veil” of the Tabernacle and offer sins on behalf of the whole nation.
The entire notion of this day is cloaked in exclusivity. Only the high priest can go into the Holy of Holies, and only on this single day, and only after he’s performed the requisite sacrifices to cleanse himself.
If there was any doubt as to the seriousness of this day, the Text picks up the story in Leviticus 16 as happening right after the death of Aaron’s sons, Nadab and Abihu. That story happened in Leviticus 10, and punctuates the seriousness by which we must approach God.
In a way, this connection could be seen as the whole reason for the intervening verses. Leviticus 11-15 are all about uncleanness and purity laws; with an eye towards the death of Aaron’s sons and the Day of Atonement, what subject could be more important? These laws serve as a crucial reminder of the consequences of impurity, particularly in the context of approaching the divine. They emphasize the fragility of life and the serious repercussions faced by those who transgress these boundaries, such as Nadab and Abihu, who was destroyed for being unclean. Ultimately, these verses underscore the importance of maintaining purity to properly honor and commune with God. These themes of purity and uncleanness set the foundation for understanding the broader implications of the religious laws. Additionally, the tithe principles in Leviticus underscore the significance of supporting the priestly class, ensuring that worship and rituals are sustained. This reinforces the need for structure and order within the community, particularly as it relates to the sanctity of approaching God.
It’s clear that God is trying to pre-empt a cavalier attitude from the High Priest right at the outset: “Tell Aaron that he shall not enter at any time into the Holy Place [apart from the Day of Atonement]…or he will die.”
Apparently, this was a real concern. According to tradition, in the decades leading up to the Babylonian exile, a rope was tied around the waist of the high priest as he went into the Holy of Holies. If his sins weren’t atoned for properly and he died as a result, the other priests could literally pull his body back to the entrance.
Part of the reason for this seriousness is the presence of God. He tells Moses that He will “appear in a cloud over the mercy seat” (Leviticus 16:3). When you connect that with the statement that appears right after the death of Nadab and Abihu—“by all who come near me, I will be treated as holy”—it follows that everyone in Israel should treat this day with extreme respect.
Nadab and Abihu, unfortunately, did not respect the presence of God as they should. They paid the price.
When the priests come near to serve in the Day of Atonement, that story would resonate in their minds as a warning against irreverence. God is holy, and His worship should be treated as such.
