AA THOUGHT REGARDING AVODAS YOMHAKIPPURIM
Thegreater the intimacy, the greater the necessity for elaborate ritual protocol.
Allrelationships threaten to compromise the self-containment of the individuals involved. Intimacy, therefore, may lead to assimilation – a decrease or even a total loss of either partner’s individuality. Protocols, on the other hand, bytheir very nature, reinforce boundaries, insofar as they limit spontaneous,unilateral, activity involving the other.
Inthis manner, assimilation is avoided, so that a loving relationship between two distinct parties remains possible.
Judaism,likewise, insists that the marriage ceremony - as well as marital life - entail halachic and choreographic protocols which serve to reinforce the integrity of each individual party in the relationship.
Analogously, Yom Kippur is the day of the greatest intimacy between Israel and Hashem. It isthe intimacy of reconciliation between two lovers: the Shechinah and Her Beloved who has returned to Her – regretful and brokenhearted – after having strayed, thereby betraying their sacred covenant.
Both parties are cognizant of the fact that the viability of the entire cosmos hinges upon the success of their reconciliation.
This intimacy of reconciliation between Hashem and Israel on Yom Kippur is both symbolized and actualized by the Avodah, in general, and by the entrance of the Kohen Gadol into the Kodesh ha-Kodoshim.
Thecomplex choreography and ritual surrounding this intense, intimate act of reconciliation may, indeed, serve to insure the integrity of each party. In this situation as well, assimilation is avoided, and the sacred, intimate relationship - between Hashem and His Am Segulah - may thereby be restored, renewed, and strengthened.
the Torah thus informs us that Hashem commanded this elaborate protocol "following the deaths of Aharon's two sons, when they approached God's presence, and they died."
Connected thoughts requiring elaboration:
· The ne protocol must be heteronomous or at least contain significant heteronomous elements. Otherwise, they will not serve as boundaries and therefore they will fail to assure the integrity of each party.
· This concept may help us appreciate the phenomenological significance of “choreography imposed from without "demanded by Halacha in the service of God.
· The contemporary wedding practice of couples creating their own ceremony which is meaningful to them – allinner-directed and nothing imposed from without – flies in the face of theforegoing thought.
· The Shekhina Herself has boundaries in relating to this world. See Sukka4b-5a:
תַנְיָא, רַבִּי יוֹסֵי אוֹמֵר: מֵעוֹלָם לֹא יָרְדָה שְׁכִינָה לְמַטָּה,וְלֹא עָלוּ מֹשֶׁה וְאֵלִיָּהוּ לַמָּרוֹם, שֶׁנֶּאֱמַר: ״הַשָּׁמַיִם שָׁמַיִםלַה׳ וְהָאָרֶץ נָתַן לִבְנֵי אָדָם״. וְלֹא יָרְדָה שְׁכִינָה לְמַטָּה?וְהָכְתִיב: ״וַיֵּרֶד ה׳ עַל הַר סִינַי״! לְמַעְלָה מֵעֲשָׂרָה טְפָחִים.וְהָכְתִיב: ״וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא עַל הַר הַזֵּיתִים״! לְמַעְלָהמֵעֲשָׂרָה טְפָחִים. וְלֹא עָלוּ מֹשֶׁה וְאֵלִיָּהוּ לַמָּרוֹם? וְהָכְתִיב:״וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים״! לְמַטָּה מֵעֲשָׂרָה.
and it is taught in a baraita that Rabbi Yosei says: TheDivine Presence never actually descended below, and Moses and Elijahnever actually ascended to heaven on high, as it is stated: “The heavens are the heavens of the Lord, and the earth He gave to the children of man” (Psalms 115:16), indicating that these are two distinct domains.Apparently, from ten handbreadths upward is considered a separate domain. Consequently, any sukka that is not at least ten handbreadths high is not considered an independent domain and is unfit. The Gemara asks: And did theDivine Presence never descend below ten handbreadths? But isn’t itwritten: “And God descended onto Mount Sinai” (Exodus 19:20)? The Gemaraanswers: Although God descended below, He always remained ten handbreadthsabove the ground. Since from ten handbreadths and above it is a separatedomain, in fact, the Divine Presence never descended to the domain of thisworld.