Yom Kippur

בְּפַר בֶּן בָּקָר זֶה אַבְרָהָם...וְאַיִל לְעוֹלָה, זֶה יִצְחָק...עֵז, בִּזְכוּתוֹ שֶׁל יַעֲקֹב

At the beginning of Parshas Achrei Mos, the Torah introduces the Avodas Yom HaKippurim by first speaking about the Issur of entering the Kodesh HaKedoshim : וְאַל יָבֹא בְכׇל עֵת אֶל הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל הָאָרֹן וְלֹא יָמוּת. There is, however, an exception: בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה. On Yom Kippur, when specific Korbanos were brought, the Kohen Gadol was allowed to enter the Kodesh HaKedoshim .

The Pessukim later enumerate the Korbanos that are alluded to in this Passuk , explaining in detail the purpose of each, and the Avodos that were done with them. The בְּפַר בֶּן בָּקָר was the פַּר הַחַטָּאת אֲשֶׁר לוֹ, known as the פַּר כֹּהֵן גָּדוֹל, and the וְאַיִל לְעֹלָה was the עֹלַת הָעָם that was brought on behalf of Klal Yisroel. The Torah, here, seems to place significance on these Korbanos among the various Korbanos brought on the Yom HaKadosh , as these are the ones that give the Kohen Gadol the right to enter the Kodesh HaKodashim .

The Medrash, here, explains the significance of these Korbanos , as well as another that was brought on Yom Kippur as well: פַר בֶּן בָּקָר זֶה אַבְרָהָם...וְאַיִל לְעוֹלָה, זֶה יִצְחָק...עֵז, בִּזְכוּתוֹ שֶׁל יַעֲקֹב. Each Korban is connected to one of the Avos , in the order they are mentioned in the Passuk . The Medrash continues, explaining the link between each of the Avos the respective Korbanos . Avrohom is connected to the Par because the Passuk says וְאֶל הַבָּקָר רָץ אַבְרָהָם. The connection between Yitzchok comes from the Passuk at the end of the Parsha of the Akeida : וְהִנֵּה אַיִל אַחַר נֶאֱחַז בַּסְּבַך. Finally, Yaakov is connected to the Eiz , which was brought as the Sa’ir L’Hashem , because he told Esav קַח לִי מִשָּׁם שְׁנֵי גְּדָיֵי עִזִּים.

While the Medrash establishes a connection between each of the Avos Hakedoshim and the Korbanos , there is an interesting, if subtle, difference between the Passuk mentioned about Yitzchok Avinu and the other Avos . When it comes to Avrohom and Yaakov, the Medrash brings Pessukim in which they themselves showed a sort of preference for a particular type of animal: Avrohom chose to feed the Malachim a calf, and Yaakov specifically asked that two goats be prepared for him.

When it comes to Yitzchok, however, the Passuk mentioned is passive: the Ayal appeared, almost out of thin air, as the Passuk there tells us: וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל . Why does the Medrash mention these words in particular, which do not seem so closely related to Yitzchok? In fact, there is a different Passuk that establishes an even more direct link between the Ayal and Yitzchok, וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, but the Medrash does not choose to include them. The choice of these words in the Medrash seems to indicate that the words וְהִנֵּה אַיִל אַחַר נֶאֱחַז בַּסְּבַך in particular are related to Yom Kippur—why is this the case?

There is another question that is really related to the Passuk , but highlighted by the Medrash, which must be addressed.

The Parsha begins by speaking about the Issur of entering the Kodesh HaKedoshim , וְאַל יָבֹא בְכׇל עֵת אֶל הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל הָאָרֹן וְלֹא יָמוּת, and then says בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ , indicating that the items identified in the Passuk , the פַר בֶּן בָּקָר לְחַטָּאת and אַיִל לְעוֹלָה, are what allow Aharon to approach Lifnai V’Lifnim . It is notable, however, that while the Dam of the פַר בֶּן בָּקָר לְחַטָּאת is brought into the Kodesh HaKodashim , that of the אַיִל לְעוֹלָה is not. The Medrash adds a third Korban to this list—the Eiz , which represents the Sa’ir L’Hashem —which is also part of the Avodah in the Kodesh HaKodashim .

It emerges that the אַיִל לְעוֹלָה, which the Medrash tells us is connected to Yitzchok Avinu based on the words וְהִנֵּה אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ, is elementary to the Avodas Yom HaKippurim , and is what allows the Kohen Gadol to enter the innermost areas of the Mikdash on this one day, though it itself is not a Chelek of that Avodah. What does this teach us? Why is the אַיִל לְעוֹלָה, with its link to Yizchok Avinu , so central to the Avodas Yom HaKippurim ?

The truth is that in thinking about the Ayal that the Medrash refers to, the אַיִל אַחַר נֶאֱחַז בַּסְּבַך, a question arises.

As Avrohom and Yitzchok reach the place of the Akeida , which we know was Har Hamoriah , Yitzchok asks a question of his father: הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה. Avrohom had brought all the items necessary to bring a Korban, but the animal itself was missing. Avrohom acknowledges this point and tells Yitzchok that the animal would be presented to them: אֱלֹקים יִרְאֶה־לּו ֹ הַשֶּׂה לְעֹלָה בְּנִי.

We see that Yitzchok anticipated that the Korban would be a שֶּׂה לְעֹלָה, and Avrohom’s response mirrored this expectation. Even though he knew that Yitzchok was to be the Korban, Rashi explains that Avrohom allowed room for both eventualities: וְאִם אֵין שֶׂה לָעוֹלֶה בֵּנִי. It is therefore noteworthy that when it became apparent that Yitzchok would not be a Korban, the animal that was provided was not a שֶּׂה לְעֹלָה, but rather an Ayal.

Why was this the case? The Mishna in Avos tells us that the אֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ was among the עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, and it was brought forth at that moment for Avrohom to see, but obviously it could just as well have been a Seh. Why, then, did HKBH provide an Ayal? What is the symbolism of the Ayal, which was explicitly chosen to replace Yitzchok on the Mizbeach , and is represented as part of the Avodas Yom HaKippurim ?

When considering these questions, it is important to note that the connection between the Avos and Korbanos is not limited to those brought on Yom Kippur.

The Passuk in Parshas Pinchas tells us about the Korban Mussaf brought on Pesach: וְהִקְרַבְתֶּם אִשֶּׁה עֹלָה לַה׳ פָּרִים בְּנֵי־בָּקָר שְׁנַיִם וְאַיִל אֶחָד וְשִׁבְעָה כְּבָשִׂים בְּנֵי שָׁנָה תְּמִימִם יִהְיוּ לָכֶם. Rashi, there, cites R’ Moshe HaDarshan who teaches the following: פָּרִים כְּנֶגֶד אַבְרָהָם אֵילִים כְּנֶגֶד יִצְחָק כְּבָשִׂים כְּנֶגֶד יַעֲקֹב. In some versions of Rashi the reasons for these connections are brought, and when it comes to Avrohom and Yitzchok, they mirror those found in the Medrash in Parshas Achrei Mos. We see from here that the relationships between the Avos HaKedoshim and these specific Korbanos are not limited to Yom Kippur—they are manifest.

The Shem M’Shmuel , commenting on a similar Passuk related to the Yom Tov of Shavuos , explains these connections.

The Passuk in Yeshaya that says יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו, attributing a level of Da’as to the Par. In addition, the term בָּקָר, as in וְאֶל הַבָּקָר רָץ אַבְרָהָם, is related to the word Boker, morning, which is also associated with Da’as because it is in the light of day that a person can make distinctions. The Shem M’Shmuel explains that the central Middah of Avrohom Avinu was Da’as , which he used to be Mavdil between the Chosech of Avodah Zarah and the Ohr of HKBH. It is for this reason that Avrohom is connected to the Korbanos brought from Parim, as we see in the Medrash here and in Rashi in Parshas Pinchas.

The connection between Yitzchok Avinu and the Ayal is based on a Passuk in Tehillim in which the exhaustion brought about by the Tzaros of Galus is described by the words נֶחְשַׁבְתִּי עִם יוֹרְדֵי בוֹר הָיִיתִי כְּגֶבֶר אֵין אֱיָל. Rashi there explains: אֵין אֱיָל – אֵין כֹּח ַ. The word Ayal, then, refers to strength. The Shem M’Shmuel explains that when Yitzchok agreed to the Akeida , prepared to sacrifice his life in the service of HKBH, he exhibited superhuman strength. Self-preservation is the very essence of Teva—the instinct of every single being is to protect its own life above all else—but Yitzchok Avinu went above that Teva.

In doing so, continues the Shem M’Shmuel , Yitzchok Avinu demonstrated that the Yetzer Tov can prevail over the Yetzer Harah, that we have the strength to go beyond our own Teva, choosing Avodas Hashem over physical desires. This strength is represented by the Ayal, the Korban with which Yitzchok Avinu is so closely related.

Finally, the Shem M’Shmuel explains that the connection between Yaakov Avinu and the Keves is related to the submissive nature of a sheep. Just as a sheep follows its shepherd, Temimus , the essential Middah ascribed to Yaakov Avinu , connotes complete submission to the Ratzon Hashem. Yaakov did not have to force himself to follow the Dvar Hashem, or even make a conscience decision to do so, his Middah of Temimus rendered him submissive, following the Derech shown to him by HKBH.

With this idea in mind, we can answer our questions and understand the Medrash.

When Yitzchok Avinu contemplated the Akeida , he asked his father אַיֵּה הַשֶּׂה לְעֹלָה, perhaps not understanding the strength that it would take for him to ascend the Mizbeach . Avrohom responded in kind: וְאִם אֵין שֶׂה לָעוֹלֶה בֵּנִי. In the end, however, HKBH showed Yitzchok that what he thought was submissiveness, in the way of a Keves , was actually unimaginable Koach: וַיַּרְא וְהִנֵּה־אַיִל אַחַר. What Avrohom was not just an אַיִל but an אַיִל אַחַר, another Ayal. Yitzchok Avinu was not submissive in his actions; rather, it was he who caused his Teva to submit to the Ratzon Hashem. In this way, Yitzchok was an Ayal, and the animal that now appeared, which had been prepared since ְעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, was an אַיִל אַחַר.

While this relationship between Yitzchok and the Ayal is represented in various Korbanos , it seems that there is an even closer connection to the Korbanos of Yom Kippur.

The Rikanti , on the words וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא ה ׳  יִרְאֶה writes: דַּע כִּי בַּיּוֹם הַכִּפּוּרִים נֶעֱקַד יִצְחָק אָבִינוּ ע"ה וְאָז בַּקֵּשׁ אַבְרָהָם אָבִינוּ ע"ה שֶׁיִּפָּתְחוּ לוֹ שַׁעֲרֵי בִּינָה וּתְשׁוּבָה לְכַפָּרָה לְיִשְׂרָאֵל. The Akeida took place on Yom Kippur itself—it was on this day that Yitzchok Avinu exhibited the Middah of an Ayal, which connected him to the Korbanos of Ayal forevermore.

It is therefore fitting that the אַיִל לְעוֹלָה is so essential to Yom Kippur, as indicated by the words בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ even though it is not part of the Avodas Penim . It was on Yom Kippur that the original Ayal was brought, וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, and it is this Zechus that we attach ourselves to each year since then. But it seems that this Korban is central to the Avodas HaYom , not only for its symbolism but for its message.

The Medrash explains the symbolism of the words נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו as follows: אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת. We face the Yetzer Harah each and every day, and he ensnares us in his traps. Sometimes, we are so mired in Chet that we feel like the אַיִל נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו, with no escape. At those times, we must remember the message of Yitzchok Avinu : we have the Koach. Each of us is imbued with the strength of an Ayal, we can set our Yetzer Tob against our Yetzer Harah, and we can prevail. Even when the thistle seems thick, and the thorns so sharp, we can access the strength of Yitzchok Avinu that is within us all, and become an אַיִל אַחַר.

The אַיִל לְעוֹלָה was the final Korban brought as part of the Avodas Yom HaKippurim —all that remained following this Korban were the Korbanos Musaf and other daily Avodos . It was this Korban that capped the day, because its symbolism goes well beyond Yom Kippur. The clarity of the Yom HaKadosh awakens us to our inner strength, and it is this new awareness that we bring into the rest of the year. Armed with the knowledge that the Koach is latent within each of us, we can confront the realities of the day after, newly strengthened for the battles that await.