One of the distinguishing features of the avodah of Yom Kippur is that certain parts of it are performed in the Kodesh Hakodashim, as detailed in our chapter. The Meshech Chochmah explains that the reason avodah is not generally performed in the Kodesh Hakodashim is because the various sections of the Mishkan correspond to the different levels of existence:
- The outer sections of the Mishkan correspond to the lower levels of existence, where man indeed can have input; hence, avodah is performed there.
- The Kodesh Hakodashim represents the higher levels of existence – directly emanating from Hashem Himself – which are not influenced by man. Accordingly, avodah is not performed there, reflecting the idea that Hashem Himself does not receive or benefit per se from man’s actions.
In light of this idea, it would seem that there should never be any avodah in the Kodesh Hakodashim. And yet, once a year, there is. The Meshech Chochmah explains that the inner avodah on Yom Kippur is essentially an expression of Hashem’s humility, allowing for it to appear that He is in fact impacted and influenced by man’s actions.
Indeed, he states that this is the very idea behind the choice of haftarah for Yom Kippur morning, taken from chapter fifty-seven of Yeshayahu, which begins by saying, “אָמַַ ר כִּּי כֹֹה כֹ ֵן עַַד וֹׁ קָָדוֹֹ שְׁ שְׁׁ מַוֹֹ מַ ָרוֹֹם וֹׁ קָָדוֹֹ שְׁ אֶֶשְׁׁ כִּוֹֹן ֹּשָּׂ ָאֶ שְׁר ָם וֹׁנִ – For thus said the exalted and uplifted One, Who abides forever and Whose name is holy, ‘I abide in exaltedness and holiness,’” and then states, “ַ לֵ רוּחֲ ַ לֵׁה ַחֲֲיוֹֹת רוּחֲ ַ שְׁׁ פָָלֵּ ים וּלֵׁה ַחֲֲיוֹֹת לֵֵב נִ ּדׁכִָּאֶּיםוֹׁ אֶֶת דַּ ַכִָּאֶ וּשְׁׁ פָ – but I am with the despondent and lowly of spirit, to revive the spirit of the lowly and to revive the heart of the despondent.” The very same humility being expressed in these opening words is embodied in the unique avodah of Yom Kippur in the Holy of Holies. Support for this idea comes from the Gemara in Megillah where, immediately after prescribing the above section in Yeshayahu as the haftarah for Yom Kippur morning, it cites the statement of R’ Yochanan: “Wherever you find the greatness of the Holy One, Blessed is He, there you find His humility.” As a source for this idea in Neviim, he cites our verse. The Meshech Chochmah suggests that by citing this comment of R’ Yochanan at that juncture, the Gemara is indicating that Hashem’s humility is the theme behind the choice of that chapter as the haftarah.
It is worthwhile pondering why Yom Kippur was chosen more than any other day as the one on which Hashem’s humility is expressed. Perhaps it is because the very essence of the day – pardoning the Jewish people for their sins – is an act of profound humility, whereby Hashem foregoes the affront to His infinitely exalted greatness and grants atonement. Indeed, perhaps there is an accompanying message for the Jewish people themselves, among whom perhaps pride and hubris may be significant impediments to them doing teshuvah and asking for forgiveness. Perhaps the humility of the Divine On High can be met with a little humility from us down below.
