What allowed him, a human, to step into the most sacred space?
Shemot Rabbah, a treasure trove of biblical interpretations, explores this very question. "This is the matter," it says, kicking off a fascinating discussion. On what merit could Aaron enter?
Rabbi Ḥanina son of Rabbi Yishmael suggests a powerful idea: the merit of circumcision! He finds a connection in the verse, "With this [bezot] shall Aaron come [into the Sanctuary]" (Leviticus 16:3). "This [zot]," he argues, echoes the phrase used to describe the covenant of circumcision: "This is [zot] My covenant that you shall observe" (Genesis 17:10). There's a beautiful symmetry here, suggesting that the very act of entering into the covenant with God paved the way for Aaron's entry into the divine presence. It's also written, "My covenant was with him, life and peace” (Malachi 2:5).
But the exploration doesn't stop there. Rabbi Yitzḥak offers another perspective: the merit of the tribes of Israel. He draws our attention to the verse, "This is [vezeh] the matter that you shall do to them." (Exodus 29:1). Now, get this: the numerical value of the Hebrew word zeh—zayin (7) plus heh (5)—equals twelve. Twelve, like the twelve tribes! Rabbi Yitzchak connects this to the twelve stones on Aaron's breastplate, each bearing the name of a tribe. According to Ginzberg's retelling in Legends of the Jews, these stones were arranged in a specific order, each tribe associated with a particular gem: Reuben with ruby, Simeon with topaz, Levi with emerald, and so on.
Why this arrangement? The Midrash tells us that God would look upon these stones, these representations of the tribes, and be reminded of their merit as Aaron entered the Holy of Holies on Yom Kippur. It’s a powerful image: the High Priest carrying the symbolic weight of the entire nation into the heart of the sanctuary. It is said that the High Priest would wear four garments of white linen when he entered the Holy of Holies on Yom Kippur. He would not be wearing the breastplate with the stones representing the tribes. Nonetheless, when the High Priest would enter the Holy of Holies in accordance with the Torah’s requirements, the merit of that observance and the merit of the priestly garments he would wear most of the time would arouse Divine mercy.
Rabbi Yehoshua of Sikhnin, quoting Rabbi Levi, brings a captivating parable to illustrate this point. Imagine a king's son who has displeased his father. The son's tutor wants to intercede, but fears the king's wrath. So, what does the king do? He clothes the tutor in royal purple, a sign of authority and protection, so that all will respect him.
Similarly, Aaron's entry into the Holy of Holies was fraught with potential danger. The ministering angels were there, powerful and awe-inspiring. So, God clothed Aaron, not in purple, but in the holy garments, endowing him with the merit and protection he needed. As it says: “You shall make tunics for the sons of Aaron” (Exodus 28:40) just as it is written: “And He donned righteousness like a coat of armor and a helmet of salvation on His head; He donned garments of vengeance [for clothing, and was clad with zeal as a cloak]” (Isaiah 59:17).
What does all this mean for us? Perhaps it’s a reminder that even the most sacred spaces and endeavors are approached through merit, through covenant, and through the collective strength of community. It's a beautiful thought, isn't it? That we all, in our own way, carry the potential to enter into the "holy of holies" in our lives, protected and empowered by the merits of our ancestors, our community, and our connection to something greater than ourselves.