What was the significance of the bells?
Ramban #1 and R. Bachye #1: It is the Kohen Gadol's way of knocking before entering Hashem's domain, and of receiving permission to leave. 1 2
Ramban #2 (citing the Yerushalmi in Yoma, 1:5), R. Bachye #2 and Rashbam: So that, when the Kohen entered the Kodesh, they would ring 3 and anybody who happened to be present (even angels), would leave, 4 and also when he left. 5
R. Bachye #3: To announce the entry of the Kohen Gadol so that the holy angels shoud not kill him should he enter unannounced.
R. Bachye #4 (in Pasuk 3 citing Arachin, 16a): The Me'il atones for Lashon ha'Ra that is spoken publicly. 6 Consequently, ?Yavo Davar she?be?Kol vi?Yechaper al Ma?aseh Kol? ('Let something that makes a noise atone for a [sinful]? noise!') 7
R. Bachye #5 (in Pasuk 32): When the Gemara in Zevachim 88b Darshens ?Yavo Davar she?be?Kol Viyechaper al Ma?aseh Kol? it incorporates lying, breaking one?s word and speaking deceitfully. 8 9
Yerushalmi Yoma 7:3: 'Let something that makes a noise atone for the cries of a man who was killed be?Shogeg. 10
Ramban and R. Bachye: Since someone who enters the king's palace unannounced is Chayav Miysah, like we find by Achashverosh ? ?asher Lo Yikarei Achas Daso Lehamis? (Esther, 4:11). See also Rav Chavel's footnotes on the Ramban - as to why this applies the whole year round, and is confined to the Heichal, but not to the Kodesh Kodashim. Refer also to 28:35:2:2.
Refer also to 28:35:1.2:2.
Ramban and Rashbam: See Vayikra 16:17.
In order not to intrude on the Kohen Gadol's private audience with Hashem. See Ramban and R. Bachye.
Ramban: So that whoever had left was now permitted to return .
R. Bachye: And the Ketores atoned for Lashon ha?Ra that was spoken privately.
Which are dispicable in the Eyes of Hashem, as the Pasuk writes in 101:7 ?Dover Shekarim Lo Yikon Leneged Einai?.
See R. Bachye.
Which are dispicable in the Eyes of Hashem, as the Pasuk writes in 101:7 ?Dover Shekarim Lo Yikon Leneged Einai?.
See Torah Temimah note 16.
What are the implications of the (oherwise superfluous) word " Vehayah al Aharon Leshareis"?
Oznayim la'Torah: To teach us that the Kohen Gadol is only permitted (obligated) to wear the Me'il when he comes to the Beis-Hamikdash to serve Hashem, but not when he walks in the street - to announce his arrival to the people to pay him homage.
From where do we know that the ringing of the bells incorporates a warning to the angels?
Ramban and R. Bachye: Because the Navi refers to angels as ?Adam? - ?u?Demus Peneihem P?nei Adam? (Yechezkel 1:10 and the Torah writes in Vayikra 16:17 ? in connection with the Kohen Gadol on Yom Kipur -?ve?Chol Adam Lo Yih?yeh be?Ohel Mo?ed?.
"Vehayah al Aharon Leshareis". What are the implications of the (oherwise superfluous) word ?Leshareis??
Oznayim la'Torah: It implies that the Kohen Gadol is only permitted to wear the Me'il when he comes to the Beis-Hamikdash to serve Hashem, but not when he walks in the street - to announce his arrival to the people to pay him homage.
What are the connotations of ?Venishma Kolo be?Vo?o el ha?Kodesh?? Whose voice?
Refer to 28:35:1:1-6.
R. Bachye: It refers both to the voice of Aharon, whose Tefilah will be answered, 1 and to that of the bells of the Me?il.
See R. Chavel?s footnotes.
What can we extrapolate from the words "ve'Lo Yamus"?
Rashi: It implies that, if the Kohen Gadol enters to do the Avodah minus one of the eight Begadim, he is Chayav Misah. 1
Ramban: It implies that, if the Kohen Gadol enters the Heichal unannounced (without the bells ringing 2 ), the angels might kill him. 3
Moshav Zekenim (al Derech Derush): The Pasuk teaches us that one who gives Tzedakah covertly, will not go to Gehinom when he leaves the world.
Targum Yonasan: It teaches us that, if the Kohen Gadol enters the Heichal unannounced (without the bells ringing) he is Chayav Misah (by a burning fire). 4
This is strange, since the Pasuk is not talking about the Bigdei Kehunah, but about the bells on the Me'il - See Ramban, who also raises other objections to this explanation..
Even if he is wearing the Me'il, but enters in such a way that they do not ring - if for example, he walks a millimeter at a time, or glues the clappers to the bells ... (PF)
Refer to 28:35:1:1*.
Bi'Yedei Shamayim (Sanhedrin, 83b).
Which kind of Misah did the Kohen Gadol receive?
Refer to 28:35:2:2 & 4 and note..
Why was the Kohen Gadol able to enter the Kodesh Kodashim on Yom Kipur without fear, wearing the white Begadim?
Oznayim la'Torah: Because then he entered under the protection of the Shechinah,
Why was a Kohen Hedyot, who did not wear a Me'il with bells, not afraid that an angel would kill him when he entered the Heichal to burn the Ketores?
Oznayim la'Torah: Because he was not on the level of the Kohen Gadol, and the angels were therefore not jealous of him.
QUESTIONS ON RASHI
Rashi writes that if the Kohen Gadol enters missing one of these Begadim, he is Chayav Misah. But we already know this, since a Kohen without the Bigdei kehunah is considered a Zar, and a Zar who served is Chayav Misah? And he is liable also for leaving quietly. This is not Avodah! And why did the Torah write this in the middle of the description of the Begadim?
Refer to 28:35:2:2.
Moshav Zekenim (in 29:9): Perhaps only a Kohen who enters without the four Begadim is considered a Zar, but not a Kohen Gadol who wear the four Begadim, but not his eight Begadim of a Kohen Gadol - which the current Pasuk is discussing.
