Moses' Entry into the Holy of Holies in Leviticus

Moses' entry into the Holy of Holies is a significant topic in the study of the Tabernacle and its rituals, particularly as described in the Book of Leviticus. The Holy of Holies, also known as the Most Holy Place or the Oracle, was the innermost sanctuary of the Tabernacle, separated from the outer Holy Place by a veil ^{[3, 5]}. This sacred space was characterized by its total darkness and was intended to house the Ark of the Covenant, which contained the tablets of the law, a pot of manna, and Aaron's rod ^{[3, 5]}. God's presence was specifically manifested above the mercy seat between the cherubim on the Ark ^{[3, 16]}.

The regulations surrounding entry into the Holy of Holies were extremely strict. Generally, only the High Priest was permitted to enter this area, and then only once a year, on the Day of Atonement, to perform specific rites ^{[5, 14]}. This exclusivity underscored the profound holiness of the space and the gravity of approaching God's presence. The High Priest's entry involved a precise ritual, including the use of incense to create a cloud, as a safeguard against death ^[11].

Despite these stringent rules, biblical accounts and subsequent interpretations suggest that Moses had a unique relationship with the Holy of Holies. The Book of Leviticus itself is largely presented as God speaking to Moses from the Tabernacle ^[6]. John Gill notes that God spoke to Moses "from off the mercy seat in the holy of holies, where he had promised to meet him and commune with him about anything he should inquire of him" ^[16]. This implies a direct and regular access for Moses that was not afforded to others, including the High Priest Aaron, under normal circumstances.

Ramban (Nachmanides), a Jewish Kabbalistic/Philosophical commentator, explains that Moses was unable to enter the Tent of Meeting until God called him ^[9]. This calling was necessary because the glory of the Eternal filled the Tabernacle, making it inaccessible even to Moses without divine invitation ^[15]. However, once called, Moses could enter. Abraham Ibn Ezra, a Jewish Rationalist commentator, goes further, suggesting that Moses "used to speak with God face to face in the place where the high priest entered once a year with a cloud of incense," which he identifies as the Holy of Holies ^[10]. Ibn Ezra argues that Moses was "as it were, a member of the house," implying a special status that allowed him to enter the Holy of Holies on ordinary days, unlike the High Priest ^[10]. He supports this by noting Moses' role in placing the tablets in the Ark ^[10].

The consecration of the Tabernacle and the priesthood, as detailed in Leviticus 8-10, provides further insight. Moses played a central role in anointing the Tabernacle and its contents, including the Holy of Holies, with holy oil to make them holy ^[2]. During the consecration of Aaron and his sons, Moses accompanied Aaron into the Tabernacle to initiate them into their sacred duties ^[7]. This event, described in Leviticus 9:23, states that "Moses and Aaron went into the tabernacle," after which "the glory of the Lord appeared unto all the people" ^[7]. This suggests a joint entry into the sacred edifice, possibly including the Holy of Holies, to bring the blood of offerings within the sanctuary, as a fresh token of divine acceptance ^[7].

The design of the Tabernacle itself, as described by Josephus, indicates Moses' direct involvement in its construction and arrangement. Josephus states that Moses "parted its length into three partitions" and placed pillars at the distance of ten cubits from the "most secret end," referring to the Holy of Holies ^[1]. This demonstrates Moses' intimate knowledge and direct supervision of the innermost sanctuary's setup.

Rabbinic traditions, such as those found in the Babylonian Talmud, discuss the physical arrangement of the veil separating the Holy of Holies. The Mishnah describes how the outer and inner curtains were hooked open in a specific way, requiring the High Priest to navigate between them to enter the Holy of Holies ^{[12, 13]}. This intricate path highlights the controlled and ritualized nature of entry, reinforcing the idea that any deviation, or unauthorized entry, was a serious transgression. The Talmud also debates the consequences of unauthorized entry, with Rabbi Yehuda holding that entering the Holy of Holies violates a prohibition but is not necessarily punishable by death at the hand of Heaven, contrasting with other rabbinic views ^[17].

The unique position of Moses is often contrasted with the general prohibition for others. Adam Clarke, in his commentary on Leviticus, clarifies that "the holy place" in Leviticus 16:2 refers to the Holy of Holies, and that "in ordinary cases the high priest could enter this place only once in the year." However, he notes that "in extraordinary cases he might enter more frequently, viz., while in the wilderness, in decamping and encamping, he must enter to take down or" ^[14]. This distinction between ordinary and extraordinary circumstances might further illuminate Moses' access, as his role in establishing the Tabernacle and receiving direct divine communication placed him in an extraordinary category.

Ramban emphasizes that Aaron, throughout his life, was careful "not to enter the Holy of Holies except on the Day of Atonement in order to bring his offerings, according to all that G-d commanded Moses" ^[8]. This statement underscores that even Aaron, the High Priest, adhered strictly to the limitations set by God through Moses, further highlighting Moses' unique authority and access.

The Book of Leviticus, often attributed to Moses, details the laws and rituals for the Levites and priests ^{[4, 6]}. Its spiritual meaning is seen as a "prophecy of things to come; a shadow whereof the substance was Christ and his kingdom" ^[4]. Within this framework, Moses' direct access to the Holy of Holies can be understood as a foundational element of the covenant, establishing the means by which God would communicate with and dwell among His people, albeit through a highly mediated system that would later find its fulfillment in Christ.

Sources

Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 6, section 4: firmly together; and for this reason was all this joined so fast together, that the tabernacle might not be shaken, either by the winds, or by any other means, but that it might preserve itself quiet and immovable continually. 4. As for the inside, Moses parted its length into three partitions. At the distance of ten cubits from the most secret end, Moses placed four pillars, the workmanship of which was the very same with that of the rest; and they stood upon the like bases with them, each a small matter distant from his fellow.”
Leviticus “Leviticus 8:10 (BBE) — And Moses took the holy oil and put it on the House and on all the things in it, to make them holy.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Holy of Holies — Divided from the outward tabernacle by a vail -- Ex 26:31-33. Was called the Sanctuary. -- Le 4:6; Ps 20:2. Holy sanctuary. -- Le 16:33. Holy place. -- Ex 28:29; Le 16:2,3. Most holy place. -- Ex 26:31-33. Holiest of all. -- Heb 9:3. Oracle. -- 1Ki 6:5,16,20. Contained Ark of testimony. -- Ex 26:33; 40:3,21. Mercy-seat. -- Ex 26:34. Cherubim. -- Ex 25:18-22; 1Ki 6:23-28. Golden censer. -- Heb 9:4. Pot of manna. -- Ex 16:33; Heb 9:4. Aaron's rod. -- Nu 17:10; Heb 9:4. A written copy of the divine law. -- De 31:26; 2Ki 22:8. God appeared in -- Ex 25:22”
Smith's Bible Dictionary “Smith's Bible Dictionary: Leviticus — The third book in the Pentateuch is called Leviticus because it relates principally to the Levites and priests and their services. The book is generally held to have been written by Moses. Those critics even who hold a different opinion as to the other books of the Pentateuch assign this book in the main to him. One of the most notable features of the book is what may be called its spiritual meaning. That so elaborate a ritual looked beyond itself we cannot doubt. It was a prophecy of things to come; a shadow whereof the substance was Christ and his kingdo”
Easton's Bible Dictionary “Easton's Bible Dictionary: Holy of holies — The second or interior portion of the tabernacle. It was left in total darkness. No one was permitted to enter it except the high priest, and that only once a year. It contained the ark of the covenant only (Ex. 25:10-16). It was in the form of a perfect cube of 20 cubits. (See [281]TABERNACLE.)”
Easton's Bible Dictionary “Easton's Bible Dictionary: Leviticus — The third book of the Pentateuch; so called in the Vulgate, after the LXX., because it treats chiefly of the Levitical service. In the first section of the book (1-17), which exhibits the worship itself, there is, (1.) A series of laws (1-7) regarding sacrifices, burnt-offerings, meat-offerings, and thank-offerings (1-3), sin-offerings and trespass-offerings (4; 5), followed by the law of the priestly duties in connection with the offering of sacrifices (6; 7). (2.) An historical section (8-10), giving an account of the consecration of Aaron and his sons ”
Leviticus (Presbyterian) “Jamieson, Fausset & Brown on Leviticus 9:23: Moses and Aaron went into the tabernacle--Moses, according to the divine instructions he had received, accompanied Aaron and his sons to initiate them into their sacred duties. Their previous occupations had detained them at the altar, and they now entered in company into the sacred edifice to bear the blood of the offerings within the sanctuary. the glory of the Lord appeared unto all the people--perhaps in a resplendent effulgence above the tabernacle as a fresh token of the divine acceptance of that newly established seat of His worship.”
Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 16:34: AND HE DID AS THE ETERNAL COMMANDED MOSES. This means that Aaron fulfilled all that he was commanded, and he was careful all his life not to enter the Holy of Holies except on the Day of Atonement in order to bring his offerings, according to all that G-d commanded Moses.”
Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 1:1: AND HE CALLED UNTO MOSES; AND THE ETERNAL SPOKE UNTO HIM. Scripture states [the fact that G-d called to Moses] here and not in other places, because Moses was not able to enter into the Tent of Meeting , 31 Exodus 40:35. and to draw near the place where G-d was , 32 Ibid. , 20:18. except through G-d calling him [to come into the Tent of Meeting]. For Moses had already been told, and I will speak with thee from above the ark-cover; 33 Ibid. , 25:22. where I will meet with thee . 34 Ibid. , 30:36. Since he knew that the Eternal that sitteth upon the cherubi”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 40:35: AND MOSES WAS NOT ABLE TO ENTER. Then God called Moses and told him to enter the tent. Moses used to speak with God face to face in the place where the high priest entered once a year with a cloud of incense, 114 That is, in the Holy of Holies. See Lev. 16:13. because Moses was, as it were, a member of the house. 115 God’s house. Hence God called to him to enter the Holy of Holies on ordinary days. I was forced to say this 116 That Moses entered the Holy of Holies whenever God spoke to him (Meijler). because Moses put the tablets in the ark. He similarly place”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 16:1: AFTER THE DEATH. After God warned Israel not to incur the death penalty 1 In Lev. 15:31. He also told Moses to caution Aaron not to die as his sons died. 2 See Lev. 10:1,2. This section is proof that the sons of Aaron brought the incense within the veil. 3 Into the Holy of Holies. The veil separated the Holy of Holies and the rest of the tabernacle. Our chapter relates that after Aaron’s sons died, God told Moses to caution Aaron against entering the Holy of Holies so as not to die as his sons did. The implication of the latter is that Aaron’s sons died beca”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 176a.104:8: MISHNA: The outer curtain between the Sanctuary and the Holy of Holies was hooked [ perufa ] slightly open on the south side of the Sanctuary, and the inner curtain hooked slightly open on the north side of the Sanctuary, and therefore the High Priest could not enter the Holy of Holies directly. Rather, he enters through the southern opening and walks between the curtains until he reaches the opening to the north. When he reaches the opening to the north, he enters the Holy of Holies through that opening, turns his face to the south, and walks to his left al”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 52b.8: MISHNA: The outer curtain between the Sanctuary and the Holy of Holies was hooked [ perufa ] slightly open on the south side of the Sanctuary, and the inner curtain hooked slightly open on the north side of the Sanctuary, and therefore the High Priest could not enter the Holy of Holies directly. Rather, he enters through the southern opening and walks between the curtains until he reaches the opening to the north. When he reaches the opening to the north, he enters the Holy of Holies through that opening, turns his face to the south, and walks to his left along t”
Leviticus (Methodist/Wesleyan) “Adam Clarke on Leviticus 16:2: That he come not at all times into the holy place - By the holy place we are to understand here what is ordinarily called the Holy of Holies, or most holy place; that place within the veil where the ark of the covenant, etc., were laid up; and where God manifested his presence between the cherubim. In ordinary cases the high priest could enter this place only once in the year, that is, on the day of annual atonement; but in extraordinary cases he might enter more frequently, viz., while in the wilderness, in decamping and encamping, he must enter to take down or ”
Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Exodus 40:34: AND THE GLORY OF THE ETERNAL FILLED THE TABERNACLE, this means that it was filled completely with the Glory, for the Glory rested within the cloud inside the Tabernacle, just as it is said with reference to Mount Sinai, unto the thick darkness where G-d was . 108 Above, 20:21. It states further on that Moses was not able to come into the Tent of Meeting 109 Verse 35. — even to the door, because the cloud covered it, and he was not permitted to come into the cloud. Moreover, the Glory of the Eternal filled the Tabernacle , 109 Verse 35. so how could he ente”
Leviticus (Baptist/Reformed) “John Gill on Leviticus 24:13: And the Lord spake unto Moses,.... From off the mercy seat in the holy of holies, where he had promised to meet him and commune with him about anything he should inquire of him, as he did at this time: saying; as follows.”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Menachot 27b.11: And what is the reason for the interpretation of Rabbi Yehuda? Why does he hold that one who enters the Holy of Holies violates a prohibition but is not punished with death at the hand of Heaven? The Gemara answers: Rabbi Yehuda holds that if it should enter your mind to explain as the Rabbis say, that entering the Holy of Holies is punishable by death at the hand of Heaven, let the Merciful One write: That he not come at all times into the holy place and within the Curtain that he not die, and there is no need to write “before the Ark Cover.” And I would sa”

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