The Avodas Yom Ha-Kippurim, the Yom Kippur service to be performed by the Kohel Gadol, is featured at the beginning of Parshas Acharei Mos. At first glance, this is puzzling, as one would expect the Avodas Yom Ha-Kippurim to rather be presented in Parshas Emor, where the halachos of the Yomim Tovim and their special korbonos are featured, or in Parshas Pinchas, where the Korbon Tamid (daily korbon) and the Korbon Mussaf of Shabbos, Rosh Chodesh and Yomim Tovim are commanded. Why does the Avodas Yom Ha-Kippurim appear instead in Parshas Acharei Mos, immediately after Parshiyos Shemini, Tazria and Metzora, all of which deal with various forms of tumah? The Avodas Yom Ha-Kippurim would appear to be very much out of context.

Rav Yosef Dov Ha-Levi Soloveitchik explained that one of the major motifs of Yom Kippur is that of Gadlus Ha-Adam, the lofty status of man. On Yom Kippur, man is compared with the malachim, the angels, as he is drawn extremely near to God and his soul is purified by this close Divine encounter. Only on Yom Kippur may man enter the Kodesh Ha-Kodoshim, whose holiness ordinarily bars human entry.

The concept of Yom Kippur reflecting Gadlus Ha-Adam is critical in understanding why the Avodas Yom Ha-Kippurim appears in the Torah immediately after the parshiyos of Shemini, Tazria and Metzora. These three parshiyos depict man and his environment at the lowliest state of impurity. People, animals, food, clothing, houses and various objects are presented as subject to severe spiritual contamination (tumah), and the means of removing this tumah is often arduous, as is the means of preventing its contraction and spread. The Avodas Yom Ha-Kippurim is strikingly presented immediately after the several parshiyos dealing with tumah in order to portray man’s spiritual loftiness, his closeness with God and his unique connection with kedushah of the highest realms, which the Avodas Yom Ha-Kippurim represents. By sequencing the Avodas Yom Ha-Kippurim immediately after Parshiyos Shemini, Tazria and Metzora, the Torah is telling man not to be discouraged by the aspect of his being that is associated with lowliness and baseness, as man is at the same time redeemable, lofty and able to commune with God in a mode of unparalleled holiness.     

By contrasting man in a state of spiritual contamination with man in a state of spiritual elevation, the Torah is conveying another very important message. Sefer Mesilas Yesharim (ch. 1) explains that the purpose of the mitzvos is to benefit man, so that he can ultimately “delight in Hashem and take pleasure from experiencing the radiance of His Presence”. The Mesilas Yesharim elaborates upon the great effort and toil that are necessary to maximally live a Torah life and achieve its goals. It is thus understood that the various and many manifestations of tumah and their resolution as presented in the parshiyos of Shemini, Tazria and Metzora, with all of their rigid details and regulations, are designed to ultimately elevate man. By adhering to the numerous restrictions and requirements engendered by tumah, one rises from its contamination to a state of taharah, of spiritual purity, and closeness to Hashem. This transition and elevation are represented by the juxtaposition of Parshiyos Shemini, Tazria and Metzora with the Avodas Yom Ha-Kippurim at the beginning of Parshas Acharei Mos.

The truth is that Parshas Acharei Mos serves as the great juncture between the recent parshiyos of Sefer Vayikra and all of Sefer Vayikra’s subsequent parshiyos. Whereas Parshiyos Shemini, Tazria and Metzora depict man and his environment in a state of tumah and in a spiritual abyss, the balance of Sefer Vayikra describes Kedushas Ha-Adam, the sanctity of man, in terms of man’s drawing close to Hashem (in Parshas Acharei Mos) and his sanctification through mitzvah performance (in Parshas Kedoshim), through the institution of the Kehunah (in Parshas Emor), and as represented by Arachin (sanctified value, in Parshas Bechukosai). The sanctity of time is addressed in Parshas Emor, the sanctity of the Land and real property is addressed in Parshas Behar, and the sanctity of animals is addressed in Parshas Bechukosai. Hence, Parshas Acharei Mos is the transition point between the portrayal of man and his environment in a state of tumah and man and his environment in a state of spiritual redemption.

The message of this all is clear. We have the potential and the latent qualities for reaching the pinnacle of kedushah and living with the Shechinah, or we can debase ourselves and sink into earthy, materialistic and petty existence. It is not possible to rise to a plane of kedushah without hard work; however, by learning Torah properly and meticulously performing mitzvos, we become elevated, sanctified and ever close to Hashem.