Rav Yerucham Olshin Shlita: How Aharon Differed

Reformulation by Rabbi Yair Hoffman   L’zecher nishmas R’ Tzvi Dovid ben R’ Moshe

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Acharei Mos/Kedoshim

Three Questions from the Chayei Odom

At the very end of his sefer Chochmas Odom, the Chayei Odom discusses the beginning of this week’s parsha. As we know, the first few aliyos discuss the avodah of the Kohen Godol on Yom Kippur. However, says the Chayei Odom, if one looks through the parsha he should be bothered by some obvious questions.

First Question: The Missing Date

Firstly, if one looks through the parshiyos of Emor and Pinchas where the korbonos of the yomim tovim are discussed, he will find that the Torah always first mentions the date of the yom tov and only then its korbonos. Yet, in this parsha of Yom Kippur it is only after close to three aliyos discussing the avodah and korbonos of Yom Kippur at length does the Torah then say, “v’haysa lochem l’chukas olam bachodesh hashvi’i be’asor lachodesh t’anu es nafshoseichem.” Only towards the end of the entire parsha of the avodah of Yom Kippur does the Torah mention that Yom Kippur was on the tenth day of the seventh month. Shouldn’t it be the opposite? Shouldn’t the Torah begin the parsha of the avodah and korbonos of Yom Kippur by saying, “bachodesh hashvi’i be’asor lachodesh,” and only then discuss the seder ha’avodah?

Second Question: Why Only Aharon?

Secondly, asks the Chayei Odom, it is only after that the Torah says, “v’chiper hakohen asher yimshach oso v’asher y’malei es yado l’kahen tachas oviv,” referring to the fact that the avodah of Yom Kippur was done by the Kohen Godol. Until then the only one that is consistently mentioned is Aharon HaKohen himself. For example, “b’zos yovo Aharon el hakodesh,” and then, “v’hikriv Aharon es par hachatos,” followed by, “v’nosan Aharon al shnei hase’irim gorolos,” and then, “v’hikriv Aharon es hasa’ir.” Over and over again describing the avodah of Yom Kippur being done by Aharon HaKohen. This, too, says the Chayei Odom, begs the obvious question. Was Aharon HaKohen the only one that did the avodah of Yom Kippur? Wasn’t it done by whoever the Kohen Godol was at that time? Why, then, does the Torah constantly mention only Aharon HaKohen himself?

Third Question: The Repeated Ayil

Thirdly, the posuk tells that one of the korbonos that Aharon HaKohen brings during this avodah is an, “ayil l’olah temimim.” The Gemara says that there is a machlokes tannaim as to which ayil the posuk refers. One opinion is that it refers to the ayil that is counted among the musafim of Yom Kippur that are mentioned in Parshas Pinchas. If that is so, says the Chayei Odom, the question is obvious. Of all the musafin that are mentioned in Parshas Pinchas why is it only this one that is repeated here in Parshas Acharei Mos?

The Vilna Gaon’s Chiddush

In addressing all of these questions, the Chayei Odom quotes an incredible chiddush that he heard from the Vilna Gaon. While this parsha is, indeed, the seder of the avodah of Yom Kippur – the seder ha’avodah that had to be done when the Kohen Godol entered the Kodesh HaKodoshim that one special time of year – Aharon HaKohen was different. As long as he did this avodah on any given day Aharon HaKohen could enter the Kodesh HaKodoshim any time he so chose!

Support from the Medrash

In truth, says the Chayei Odom, this idea can be found in the Medrash (Vayikra 21:7) as well. When Moshe Rabbeinu heard the words, “v’al yovo b’chol eis el hakodesh,” he was pained. What did Hashem mean by those words? Was he trying to limit Aharon HaKohen’s visits to the Kodesh HaKodoshim?

Was He somehow distancing him?

How often would Aharon be allowed to enter the Kodesh HaKodoshim?

Was it only once every twelve years?

Or, perhaps, maybe only once every seventy years?

Hashem’s Answer to Moshe

To which Hashem responded, “lo kashem she’atah sovur v’chu’ elah b’chol sha’ah shehu rotzeh l’kanes yikanes rak she’yikanes baseder hazeh.” It isn’t as you think, said Hashem. Rather, whenever he wants to enter he may. However, he must do so with this avodah.

The Radal’s Explanation

In explaining these words, the Radal quotes this Gaon as well. Only Aharon HaKohen himself was allowed to enter the Kodesh HaKodoshim whenever he so chose. His children and all their descendants could only enter once a year, on Yom Kippur. It is to this that the Torah refers when it concludes the parsha with the words, “v’haysa zos lochem l’chukas olam l’kaper al bnei Yisroel mikol chatosam achas bashanah.” This avodah that was just mentioned at length can be used by Aharon HaKohen on any given day to enter the Kodesh HaKodoshim. However, for his children it could only be used one day a year. That was on the day of Yom Kippur.

Answering the Three Questions

With this in mind, says the Chayei Odom, we can answer all of our questions.

Answer to the First Question: Missing Date

The reason why the Torah goes through the entire avodah and only then mentions the date of Yom Kippur is because regarding Aharon HaKohen this avodah wasn’t reserved only for Yom Kippur. It was an avodah that Aharon HaKohen could do any day he wished. He was then allowed to enter the Kodesh HaKodoshim.

Answer to the Second Question: Why Only Aharon?

For that reason, for the majority of the parsha the Torah doesn’t refer to the Kohen Godol in general. Only to Aharon HaKohen himself. Because this avodah was one that he could do any day he chose. It is only after the specific day of Yom Kippur is later mentioned that the Torah says, “v’chiper hakohen asher yimshach oso,” referring to whoever is the Kohen Godol at that time. Because on that specific day any Kohen Godol could perform this avodah and enter the Kodesh HaKodoshim. The rest of the year the avodah and the entering into the Kodesh HaKodoshim could only be done by Aharon HaKohen himself.

Answer to the Third Question: The Repeated Ayil

For that same reason, says the Chayei Odom, that of all the musafim in Parshas Pinchas it is only the ayil of Yom Kippur that is repeated in this week’s parsha. Because, as we know, unlike all of the other musafim that were designated for specific yomim tovim, this particular korban could be brought by Aharon HaKohen on any day that he so chose to enter the Kodesh HaKodoshim. This entire avodah that another Kohen Godol could only do on Yom Kippur could be done by Aharon HaKohen only any day he so chose.

Why Aharon HaKohen Was Different

However, this idea requires understanding. Why, asks the Meshech Chochmah, was Aharon HaKohen able to enter the Kodesh HaKodoshim any day he so chose? Why was he different than any other Kohen Godol who could only enter only once a year?

The Meshech Chochmah’s Explanation

The answer to this question, says the Meshech Chochmah, can be found in the Sforno at the very end of Parshas Emor. When discussing the hadlokas haneiros, says the Sforno, one will notice that the posuk says, “v’ya’aroch oso Aharon.” Similarly, when discussing the ketores tamid the posuk mentions Aharon once again. As we know, says the Sforno, both of these avodos could be done generation after generation by just any Kohen Hedyot. Why, then, does the posuk say that they are done by Aharon HaKohen?

The Sforno’s Fundamental Principle

In answering these questions the Sforno teaches us an incredible yesod. “Ki omnon kol y’mei hamidbar haya inyan hamishkan b’chol yom k’inyano l’doros b’yom hakippurim.” During the entire time Klal Yisrael spent in the midbar the mishkan carried the status that the mikdash carried on Yom Kippur! After all, similar to that which in describing Yom Kippur the posuk says, “ki be’anan ereh al hakappores,” in describing Klal Yisrael’s time in the midbar the posuk says, “ki anan Hashem al hamishkan yomam v’eish tihyeh laylah.” That very same presence of the shechinah that existed only on Yom Kippur in later years, existed every single day in the mishkan. It is, therefore, understood, says the Sforno, that it was only appropriate that just as on every Yom Kippur it was only the Kohen Godol himself that did the avodah of the hadlokas haneiros and the haktoras haketores that were done inside the heichal, so, too, all throughout their time in the mishkan was it only Aharon HaKohen that could do these avodos.

Every Day Was Like Yom Kippur

With this, says the Meshech Chochmah, we can well understand the words of the Gaon. Because every day in the mishkan carried the status of Yom Kippur, so, too, was Aharon HaKohen always able to enter the Kodesh HaKodoshim. Unlike all of the other kohanim gedolim who were only able to enter once a year, Aharon HaKohen was able to enter any day he so chose. Because all throughout the time in the midbar the mishkan was on the madreigah of Yom Kippur.

What About Elazar?

In fact, says the Meshech Chochmah, according to this understanding of the Gaon, this exception didn’t only apply to Aharon HaKohen himself. It applied to Kohen Godol Elazar as well. Because he also served as Kohen Godol in the mishkan.

A Question on the Meshech Chochmah

However, this explanation of the Meshech Chochmah seems to require understanding. In explaining the words of the Gaon the Radal says very clearly that as it seems from the majority of this parsha it was only Aharon HaKohen that could do this avodah on any given day. Just like all subsequent kohanim gedolim, even Elazar could only do this avodah and enter the Kodesh HaKodoshim on Yom Kippur itself. However, if according to the Meshech Chochmah this exception applied the entire time Klal Yisrael was in the midbar, then why wouldn’t it apply to Elazar as well? He also served as Kohen Godol during their time in the midbar.

An Alternative Explanation

With this question in mind, perhaps we can suggest an additional explanation for the Gaon’s idea. Why, as the Chayei Odom proved from the Medrash as well, was Aharon HaKohen able to enter the Kodesh HaKodoshim any day he chose?

Understanding The Kapparah Of Yom Kippur

The Satan’s Testimony

In describing the kapparah of Yom Kippur, the Tur in Hilchos Yom Kippur quotes a Pirkei D’Rebbi Eliezer that says that when Yom Kippur arrives and Samael sees that there is no cheit among Klal Yisrael, he says, “Ribbono Shel Olamim, you have one nation on earth that are like malachei hashores. Just like malachei hashores are barefoot, so, too, on Yom Kippur, is Klal Yisrael barefoot. Just like malachei hashores have no kefitzah, so, too, does Klal Yisrael have no kefitzah. They spend Yom Kippur standing on their feet. Just as malachei hashores are clean of all cheit, so, too, is Klal Yisrael on Yom Kippur clean of all cheit. Just like there is shalom among the malachei hashores, so, too, on Yom Kippur is there shalom amongst Klal Yisrael.” Hashem hears this testimony of the mekatregim, concludes the Pirkei D’Rebbi Eliezer, and He is mechaper for Klal Yisrael.

A Question on the Pirkei D’Rebbi Eliezer

This Pirkei D’Rebbi Eliezer requires explanation. Obviously the most crucial part of teshuva and kapparah is the fact that, as the soton testifies, Klal Yisrael is clean of cheit. Why, then, must he also mention that they spend the day standing on their feet, barefoot? What role does that play in the kapparah of Yom Kippur?

The Drishah’s Explanation: Like Angels

By describing the fact that Klal Yisrael spends the day barefoot, says the Drishah in his explanation of this Tur, the soton alludes, in fact, to that which on this day they are, “mufshtim m’hagashmiyus k’malach.” Like angels they had completely freed themselves of all gashmiyus. By refusing to wear shoes that are made of animal skin they allude to the fact that they no longer want to have any connection to their beheimiyus – to their material side. Similarly, says the Drishah, by describing the fact that they “have no kefitzos” and that they spend the day on their feet, the soton is once again alluding to their hispashtus hagashmiyus. He alludes to the fact that they look neither here nor there for opportunities to fill their material needs. They, instead, stand on their feet, ready and prepared, to carry out the will of Hashem.

The Role of Hispashtus Hagashmiyus

However, while we now understand that by describing Klal Yisrael as barefoot and standing on their feet the soton refers to the fact that they have cleansed themselves of all gashmiyus, we still don’t yet know just what role that hispashtus hagashmiyus plays in their kapparah.

The Maharal’s Deep Insight

The answer to this question lies, perhaps, in the incredible words of the Maharal in his Drasha L’Teshuva. The Mishnah says in Yoma, “Ashreichem Yisrael” – Fortunate are you Klal Yisrael! Before whom do you purify yourselves and who purifies you? Your father in Heaven! As the posuk says, “Mikveh Yisrael Hashem.” Just as a mikveh purifies those who are impure, so, too, does Hakadosh Baruch Hu purify Klal Yisrael.

The Rosh HaYeshiva’s Question

These words, says the Rosh HaYeshiva Zt”l (Mishnas R’ Aharon – Yom Kippur), require explanation. While we understand our good fortune and privilege in being able to purify ourselves before Hashem Himself, in what way are we fortunate or privileged in that it is none other than Hashem Himself that purifies us of our chata’im?

If someone would tell you, “I made a tremendous mess in the king’s palace and the king himself had to clean it up, would you say, “Ashreichem” – How fortunate you are!? There could be no greater humiliation than that.

The Paradox of Divine Purification

In referring to Hashem’s purifying of our sins, says the Rosh HaYeshiva, Yeshaya Hanavi says, “im rachatz Hashem es tzo’as b’nos Tziyon” – When Hashem will have washed away the filth of the b’nos Tziyon – and Dovid HaMelech says, “herev kabseni me’avoni” – Wash me thoroughly of my avonos. Is the fact that Hashem Himself has to busy Himself with the lowly task of cleansing our filthy, soiled, neshamos, a source of pride? Is that a reason for R’ Akiva to declare, “Ashreichem Yisrael?” That would seem to be a source of enormous pain and embarrassment?

A Powerful Analogy

Imagine for a moment, the Rosh HaYeshiva continues, if you were a guest at someone’s table and you clumsily spilled your wine on his fancy table, ruining the table cloth and much of the food. How embarrassed would you be? Now imagine if instead of summoning the house-keeper to clean up the mess, your host chooses to clean up the mess on his own. How much more embarrassed would you be? Now imagine if your host wasn’t just a friend or a neighbor, but an adam chashuv, and it was he that was cleaning up the mess you made. How about if you were invited to dine at the palace of the king and it was his table and his furnishings that you ruined, and it was his majesty himself that rolled up his sleeves and got down on his hands and knees to clean up the horrific mess that you made. Wouldn’t you be consumed with embarrassment? Why, then, does R’ Akiva say, “Ashreichem Yisrael” – How fortunate you are that it is Hashem Himself purifies you of your chata’im?!

We made a mess of the world and Hashem Himself has to busy himself with cleaning it up. Is that a reason to be proud? Is that, “Ashreichem Yisrael?”

The Rosh HaYeshiva Zt”l gives an answer to this question. However, according to the Maharal this question does not begin. The kapparah of Yom Kippur, says the Maharal, is different than all other kapparos. The taharah that Klal Yisrael gains on Yom Kippur, he explains, is a result of their deveikus to Hashem – as the posuk says, “V’atem hadevekim b’Hashem Elokeichem chaim kulchem hayom.” With that understanding, says the Maharal, we can understand the Mishnah in Yoma. “Ashreichem Yisrael lifnei mi atem metaharim” – How fortunate are you Klal Yisrael that you are zocheh to be davuk – to be connected – to Hashem Himself. Could there be a greater ma’alah than that?

The Mishnah then continues, “umi metaher eschem avichem shebashomayim.” That, too, says the Maharal, is a tremendous zechus and ma’alah. Because, as we explained, the taharah of Yom Kippur is a result of our deveikus in Hashem. It is that complete deveikus to Hashem that brings about the removal and cleansing of all of our chata’im. Hashem Himself has, of course, no connection whatsoever to cheit, and, therefore, any and all chata’im leave those who are davuk to him as well!

The Maharal is teaching us that Hashem doesn’t have to clean us and purify us of our chata’im. The very fact that on Yom Kippur we are able to elevate ourselves to such an incredible level of deveikus is what brings about our taharah. If we are truly connected to Him, we can no longer have any connection to cheit. We automatically become entirely pure of cheit. That is, of course, not humiliating for us at all. That is, “Ashreichem Yisrael.” That is a tremendously big zechus and ma’alah. How fortunate are you, Klal Yisrael, that you are able to elevate yourselves to such a level of deveikus b’Hashem! The Torah constantly commands us, “u’vo tidbak,” and, “u’vo tidbakun.” There is one day a year, Yom Kippur, that we are able to attain that incredible deveikus. That is, indeed, “Ashreichem Yisrael.”

The Special Status Of Aharon HaKohen

With this we can well understand why in addition to testifying that Klal Yisrael is clean of cheit he also adds that they stand on their feet, barefoot – that on this day they are completely detached from any connection to chumriyus and gashmiyus. Because, as the Maharal says, on Yom Kippur Hashem isn’t simply mochel us for our chata’im. It is a day on which a Yid becomes completely davuk to Hashem. Through that deveikus our chata’im fall away. As long as we are connected to chumriyus we can never be completely davuk to Hashem. Only when we aren’t eating and drinking and we stand all day, barefoot, completely free of any connection to gashmiyus, can we be truly davuk to Hashem. Only then do our chata’im fall away. “Ashreichem Yisrael” – How fortunate you are – that you are able to cleanse yourselves on this day of all connection to gashmiyus and with that you are zocheh to a special taharah and kapparah.

With this we can, perhaps, begin to understand why Aharon HaKohen was able to enter the Kodesh HaKodoshim on any day he so chose. In describing Aharon HaKohen’s avodah when entering the Kodesh HaKodoshim, the posuk in this week’s parsha says, “b’zos yovo Aharon el hakodesh” – With this Aharon will come to the kodesh. Simply understood, the word, “b’zos” – with this – refers to the korbonos of Yom Kippur and the avodah that is described in this week’s parsha. However, the Medrash (Vayikra 21:7) gives an entirely different explanation. With the words, “b’zos yovo Aharon el hakodesh,” the posuk refers to the koach of, “v’zos hatorah asher som Moshe” – to the koach hatorah. It was specifically with the koach hatorah that Aharon HaKohen was able to enter the Kodesh HaKodoshim.

However, in his pirush on this posuk, the Netziv adds that it wasn’t just his koach hatorah in general that served as Aharon HaKohen’s zechus to enter the Kodesh HaKodoshim. It was more specifically his koach of Torah shebeal peh – of the Torah that he was mechadesh. That is the Torah to which the posuk refers when it says, “v’zos hatorah asher som Moshe lifnei bnei Yisrael.” That is, therefore, that koach hatorah to which the posuk refers when it says, “b’zos yovo Aharon el hakodesh.” It was with his koach of Torah shebeal peh that he was able to enter the Kodesh HaKodoshim.

The Power Of Ameilus B’Torah

The answer to this question lies, perhaps, in the incredible words of the Maharal in his Drasha L’Shabbos HaGodol. In that drasha the Maharal writes that Aharon HaKohen was, “kulo kodesh kodoshim el Hashem Yisbarech.” He was completely, “mesulak min hachomer.” He was completely detached from chumriyus – from all gashmiyus. For that reason the posuk says, “ki sifsei kohen yishmeru da’as v’Torah y’vakshu mipihu ki malach Hashem Tzevakos hu.” Because he was completely kodesh kodoshim and completely detached from chomer like a malach, he was, therefore, zocheh to, “ki sifsei kohen yishmeru da’as” – to truly absorb and acquire the chochmas hatorah. That, says the Maharal, is why the minchah of Aharon was completely burnt. Much like he himself his minchah was kodshei kodoshim – given to Hashem in its entirety.

With this we can well understand why it was specifically, “b’zos yovo Aharon el hakodesh” – why it was specifically in the zechus of his Torah shebeal peh – in the zechus of the, “v’zos hatorah asher som Moshe” – that Aharon was zocheh to enter the Kodesh HaKodoshim. In his very first letter of his Igros, the Chazon Ish writes, “ach asher ha’ameil batorah hu ha’avodah hameulah v’cu’ v’hamehapech es hagashem l’ruach v’haguf l’nefesh.” Only through ameilus hatorah can one turn gashmiyus into ruchniyus and his guf into a nefesh. The only way to become a true ruchni is through ameilut batorah. That ameilut batorah changes a person from a guf to a nefesh – from a gufni to a ruchni. In fact, in Igeres 33 he adds, “heim heim hamalachim hayotzim me’amal hatorah” – through ameilut batorah one can raise himself to the madreigah of a malach. He can become a true ruchni.

With this we can well understand why it was specifically in the zechus of his Torah shebeal peh that Aharon HaKohen was able to enter the Kodesh HaKodoshim. “B’zos yovo Aharon el hakodesh” – In the zechus of his Torah shebeal peh – in the zechus of the ameilut batorah that Torah shebeal peh requires – Aharon HaKohen became kodesh kodoshim. He became he about whom the posuk says, “ki sifsei kohen yishmeru da’as v’Torah y’vakshu mipihu ki malach Hashem Tzevakos hu.” It was in the zechus of his ameilut batorah that he changed himself from a gashmi to a ruchni – that he raised himself from a human being to a malach. He was now worthy of entering the Kodesh HaKodoshim.

With this we can well understand why, unlike all subsequent kohanim, Aharon HaKohen was able to enter the Kodesh HaKodoshim whenever he so chose. As we explained, the yesod of the avodah and kapparah of Yom Kippur is our hispashtus hagashmiyus – our complete disconnection from gashmiyus – and thereby our complete deveikus to Hashem. That is what brings the taharah of Yom Kippur. However, as we now know, Aharon HaKohen lived an entire life of Yom Kippur. He, as the Maharal says, was kulo kodesh hakodoshim. He was always detached from gashmiyus. He was always entirely davuk to Hashem. Therefore, for him every day was Yom Kippur. He was, therefore, able to enter the Kodesh HaKodoshim any day he chose.

So, while the Meshech Chochmah is learning that during the time in the midbar every day was like Yom Kippur, we are now explaining that it was specifically for Aharon HaKohen that very day was Yom Kippur. Every day of his life he demonstrated the kedushah – the hispashtus hagashmiyus – the deveikus – that one tries to reach on Yom Kippur. He was, therefore, able to enter the Kodesh HaKodoshim any day he chose.

With this in mind we can also understand why, as the Radal says, this exception only applied to Aharon HaKohen and not even to his son. Because it was only he that reached this level of kodesh kodoshim every day of his life. It was, therefore, only him that was able to enter the Kodesh Kodoshim whenever he so chose. Any day he so wished he could do the avodah that is mentioned in this week’s parsha, and he was, then, worthy of entering the Kodesh HaKodoshim. It was, “b’zos yovo Aharon el hakodesh” – It was only in the zechus of, “v’zos hatorah asher som Moshe” – in the zechus of his incredible ameilut – that he reached the madreigah of kodesh kodoshim – of a complete ruchni – and was now worthy of entering the Kodesh Kodoshim whenever he so chose.

It is worth adding that this exact concept can be found in the incredible words of the Mateh Moshe. In explaining the importance of using ones Shabbos to be oseik batorah, the Mateh Moshe writes, “v’yodua kol ha’oseik batorah lishmah mesalek me’atzmo kol inyanei iskei olam hazeh. Rak kol machshavto u’megamaso l’hisbonein l’chochmas hatorah ha’elokis. U’lerov hispashtus hachomer b’sha’as eisek hatorah v’ha’iyun nidmeh l’malach Hashem Tzevakos k’dichsiv ki sifsei kohen yishmeru da’as v’Torah y’vakshu mipihu ki malach Hashem Tzevakos.” Whoever is oseik batorah lishmah cleanses himself of all inyanei olam hazeh. Through the incredible amount of hispashtus hagashmiyus to which he is zocheh at the time of his eisek hatorah and iyun hatorah he begins to become comparable to a malach Hashem. It is, therefore, about him, says the Mateh Moshe, that the posuk says, “ki sifsei kohen yishmru da’as v’chu’ ki malach Hashem Tzevakos hu.” Through his eisek hatorah – through his iyun hatorah – he detaches himself from the material world and he is, therefore, able to raise himself to the level of a malach. He creates an existence that is similar to olam haba – to a world that material needs and desires don’t exist – to world where the tzadikim are, “yoshvim v’atroseihem b’rosheihem v’nehenin miziv hashechinah.” In this way, the Mateh Moshe later concludes, that he can truly experience Shabbos – a day that is me’ein olam haba.

With this we can well understand why in the zechus of his ameilut batorah – in the zechus of he about whom the posuk says, “ki sifsei kohen yishmeru da’as v’Torah y’vakshu mipihu ki malach Hashem Tzevakos hu” – that only Aharon HaKohen lived an entire life of Yom Kippur and was, therefore, able to enter the Kodesh Kodoshim any day he chose. Because if its only through the koach of ameilut batorah that one can truly have a shaychus to Shabbos – to me’ein olam haba – then it is understandable that it was only Aharon HaKohen, who was such an incredible ameil batorah, who truly reached that level of a malach – of complete deveikus – that could live an entire life of Shabbos Shabboson.

While all other kohanim gedolim could only reach this level once a year. For Aharon HaKohen it was, “b’zos yovo Aharon el hakodesh.” It was in the zechus of, “v’zos hatorah asher som Moshe” – through his incredible ameilut batorah – that every day was a madreigah of Yom Kippur. Therefore, any day he chose he was able to enter the Kodesh HaKodoshim.

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