Seder ha-Avodah: Traces of Lived Memory
Image: James Tissot, The Costume of the High Priest, c. 1896-1902. (More on Tissot's religious art in Hyperallergic.)
The special avodah of Yom Kippur followed the daily Korban Tamid as well as the special festival Musaf. It was in the course of the avodah that the Kohen Gadol sent the scapegoat to Azazel; removed his golden garments (Bigdei Zahav) for his white garments (Bigdei Lavan) and entered the Kodesh ha-Kodashim; and said Vidduy, uttering aloud the Shem ha-Meforash.
This service is what the sidrei avodah piyyutim describe. They are for us performative speech, enacting that which could no longer be done after the Churban (destruction of the Beit ha-Mikdash). Or do they originate at the time of Bayit Sheni itself?

As a Poetic Genre

Writing sidrei avodah became an established form of expression for early paytanim (liturgical poets). We possess dozens of them today, many becoming available from the Cairo Genizah. This shows us that our versions are but one way of reliving the heightened emotions of the seder ha-avodah in Beit ha-Mikdash, and that we are invited to create our own.
The earliest versions of the seder avodah found in our machzorim demonstrate that they hewed close to the wording of Mishnah Yoma and later versions were poetic adaptations of the same basic form.

In the Torah

The Yom Kippur avodah derives from Hashem’s commands to Aharon (then the first, and only, Kohen Gadol) following the deaths of his sons Nadav and Avihu:
(א) וַיְדַבֵּ֤ר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה אַחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַהֲרֹ֑ן בְּקׇרְבָתָ֥ם לִפְנֵי־יְהֹוָ֖ה וַיָּמֻֽתוּ׃ (ב) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה דַּבֵּר֮ אֶל־אַהֲרֹ֣ן אָחִ֒יךָ֒ וְאַל־יָבֹ֤א בְכׇל־עֵת֙ אֶל־הַקֹּ֔דֶשׁ מִבֵּ֖ית לַפָּרֹ֑כֶת אֶל־פְּנֵ֨י הַכַּפֹּ֜רֶת אֲשֶׁ֤ר עַל־הָאָרֹן֙ וְלֹ֣א יָמ֔וּת כִּ֚י בֶּֽעָנָ֔ן אֵרָאֶ֖ה עַל־הַכַּפֹּֽרֶת׃ (ג) בְּזֹ֛את יָבֹ֥א אַהֲרֹ֖ן אֶל־הַקֹּ֑דֶשׁ בְּפַ֧ר בֶּן־בָּקָ֛ר לְחַטָּ֖את וְאַ֥יִל לְעֹלָֽה׃ (ד) כְּתֹֽנֶת־בַּ֨ד קֹ֜דֶשׁ יִלְבָּ֗שׁ וּמִֽכְנְסֵי־בַד֮ יִהְי֣וּ עַל־בְּשָׂרוֹ֒ וּבְאַבְנֵ֥ט בַּד֙ יַחְגֹּ֔ר וּבְמִצְנֶ֥פֶת בַּ֖ד יִצְנֹ֑ף בִּגְדֵי־קֹ֣דֶשׁ הֵ֔ם וְרָחַ֥ץ בַּמַּ֛יִם אֶת־בְּשָׂר֖וֹ וּלְבֵשָֽׁם׃ (ה) וּמֵאֵ֗ת עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל יִקַּ֛ח שְׁנֵֽי־שְׂעִירֵ֥י עִזִּ֖ים לְחַטָּ֑את וְאַ֥יִל אֶחָ֖ד לְעֹלָֽה׃
(1) יהוה spoke to Moses after the death of the two sons of Aaron who died when they drew too close to the presence of יהוה. (2) יהוה said to Moses: Tell your brother Aaron that he is not to come at will into the Shrine behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover. (3) Thus only shall Aaron enter the Shrine: with a bull of the herd for a sin offering and a ram for a burnt offering.— (4) He shall be dressed in a sacral linen tunic, with linen breeches next to his flesh, and be girt with a linen sash, and he shall wear a linen turban. They are sacral vestments; he shall bathe his body in water and then put them on.— (5) And from the Israelite community he shall take two he-goats for a sin offering and a ram for a burnt offering.

In the Oral Tradition

Compare our piyyutim (below, last section) to the description of seder ha-avodah in Mishnah Yoma.
(א) בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ, קוֹרֵא. וְאִם לֹא, קוֹרֵא בְאִצְטְלִית לָבָן מִשֶּׁלּוֹ. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. וְגוֹלֵל סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְחֵיקוֹ, וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן
(1) The High Priest came to read the Torah. If he wished to read the Torah while still dressed in the fine linen garments, i.e., the priestly vestments he wore during the previous service, he may read wearing them; and if not he is permitted to read in a white robe of his own, which is not a priestly vestment. The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue that stood on the Temple Mount; and the head of the synagogue gives it to the deputy High Priest, and the Deputy gives it to the High Priest, and the High Priest stands and receives the scroll from his hands. And he reads from the scroll the Torah portion beginning with the verse: “After the death” (Leviticus 16:1) and the portion beginning with the verse: “But on the tenth” (Leviticus 23:26), and furls the Torah scroll and places it on his bosom and says: More than what I have read before you is written here.
Rav Y. D. Soloveitchik, Yiddish Teshuvah Derashah 5736 (1975), synopsis/translation by Bezalel Naor
And it is the Torah she-be-‘al peh that the kohen gadol manifests by his Torah reading on Yom Kippur. His concluding remarks, “More than I read before you is written here,”[13] may allude to the Oral Law. And it is this same manifestation of Torah she-be-‘al peh that the sheli’ah tsibbur accomplishes with his recitation of the Seder ha-‘Avodah. (As opposed to Amits Ko’ah, the medieval piyyut by Rabbi Meshullam ben Kalonymos, recited in Ashkenazic congregations, the antique Atah Konanta, recited in Sephardic congregations, goes back to the Tannaitic era, and is attributed by some to a priest. Thus, it eminently qualifies as Torah she-be-‘al peh.)

Traces of Lived Memory? The Case of Ben Sira

“...The later part of Ben Sira (42:15-50:24) may have served as a literary inspiration, a precedent or maybe even an Urtext, at least to some extent, for Seder Ha-‘Avodah poems. It demonstrates the possibility of using Second Temple texts for identifying and understanding some of the nascent concepts and literary patterns that later evolved into rabbinic Jewish liturgy.” —Dalia Marx, “Ben Sira 42–50: An Antecedent of the Seder ‘Avodah Poems?,” in Ben Sira 42–50: An Antecedent of the Seder ‘Avodah Poems? (De Gruyter, 2020), 363–84.
בַּעֲטוֹתוֹ בִּגְדֵי כָבוֹד, וְהִתְלַבְּשׁוֹ בִּגְדֵי תִפְאָרֶת.(יא) בַּעֲלוֹתוֹ עַל מִזְבַּח הוֹד, וַיֶּהְדַּר עֲזֶרֶת מִקְדָּשׁ.
When he put on robes of honour; And clothed himself with robes of beauty.When he ascended the altar of majesty; And made glorious the precinct of the sanctuary.
Abudarham, Commentary on Seder ha-Avodah (in Tashlum Abudarham, Berlin 1900) - In his commentary on the Yom Kippur Machzor, Abudarham (14th cen. Spain) records a tradition attributing the composition of the Seder Avodah poem Ata Konanta to an actual Kohen Gadol, i.e. one who had witnessed himself the ritual in the Beit ha-Mikdash. Though there are dozens of such poems known to us today (and probably many more that have not survived), Atta Konanta is likely the most ancient and was more widely used across the Jewish world before the adoption of medieval piyyutim in its place, as in Ashkenaz.
Translation: As Rashi explained (on Yoma 36b), they were then accustomed to create a [poetic] Seder ha-Avodah on Yom Kippur so that it will be considered a remembrance of the act itself, "Instead of bulls we will pay [the offering of] our lips" (Hoshea 14:3). In our liturgies it is recorded that Yose ben Yose the kohen gadol composed Ata Konanata and it is possible that he was among the high priests who served in the second Beit ha-Mikdash or in their company. There are those who say that he was not actually a kohen gadol but rather he was a kohen and great in his generation, and for this reason he is referred to as a kohen gadol. In any case he was one of the classical liturgical poets, as wrote R. Aharon ha-Kohen...

In Different Nuschaot

אתה כוננת, מיוחס ליוסה בן יוסה (כולם, ואז נוסח ספרד) - Below
אמיץ כח לר' משולם בן קלונימוס (נודח אשכנז מימי הביניים) - Below
אמוני לבב לר' יהודה אבן עזרא (קהילות תימן)
ישי ריבו, סדר העבודה
אַתָּה כּוֹנַנְתָּ עוֹלָם מֵרֹאשׁ. יָסַדְתָּ תֵּבֵל וְהַכֹּל פָּעַלְתָּ וּבְרִיּוֹת בּוֹ יָצַרְתָּ: בְּשׁוּרְךָ עוֹלָם תֹּהוּ וָבֹהוּ וְחשֶׁךְ עַל פְּנֵי תְהוֹם: גֵּרַשְׁתָּ אֹפֶל וְהִצַּבְתָּ נֹגַהּ. גֹּלֶם תַּבְנִיתְךָ מִן הָאֲדָמָה יָצַרְתָּ. וְעַל עֵץ הַדַּעַת אוֹתוֹ פָּקַדְתָּ: דְּבָרְךָ זָנַח וְנִזְנַח מֵעֵדֶן וְלֹא כִלִּיתוֹ לְמַעַן אֶרֶךְ אַפֶּךָ: הִגְדַּלְתָּ פִרְיוֹ וּבֵרַכְתָּ זַרְעוֹ וְהִפְרִיתָם בְּטוּבְךָ וְהוֹשַׁבְתָּם שָׁקֶט: וַיִּפְרְקוּ עֹל וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ וַהֲסִירוֹתָ יָד כְּרָגַע כֶּחָצִיר אֻמְלָלוּ: זָכַרְתָּ בְרִית לְתָמִים בְּדוֹרוֹ, וּבִזְכוּתוֹ שַׂמְתָּ לְעוֹלָם שְׁאֵרִית: חֹק בְּרִית קֶשֶׁת לְמַעֲנוֹ כָרַתָּ. וּבְאַהֲבַת נִיחוֹחוֹ בָּנָיו בֵּרַכְתָּ: טָעוּ בְעָשְׁרָם וַיִּבְנוּ מִגְדָּל וַיֹּאמְרוּ לְכוּ וְנַעֲלֶה וְנִבְקַע הָרָקִיעַ לְהִלָּחֶם בּוֹ: יָחִיד אַב הֲמוֹן פִּתְאֹם כְּכוֹכָב זָרַח מֵאוּר כַּשְׂדִּים לְהָאִיר בַּחשֶׁךְ: כַּעַסְךָ הֵפַרְתָּ בְּשׁוּרְךָ פָעֳלוֹ. וּלְעֵת שֵׂיבָתוֹ לְבָבוֹ חָקַרְתָּ: לִוְיַת חֵן מִמֶּנּוּ הוֹצֵאתָ. טָלֶה טָהוֹר מִכֶּבֶשׂ נִבְחָר: מִגִּזְעוֹ אִישׁ תָּם הוֹצֵאתָ. חָתוּם בִּבְרִיתֶךָ מֵרֶחֶם לֻקָּח: נָתַתָּ לּוֹ שְׁנֵים עָשָׂר שְׁבָטִים. אֲהוּבֵי עֶלְיוֹן עֲמוּסִים מִבֶּטֶן נִקְרָאוּ: שַׂמְתָּ עַל לֵוִי לִוְיַת חֵן וָחֶסֶד. וּמִכָּל אֶחָיו כֶּתֶר לוֹ עִטַּרְתָּ: עַמְרָם נִבְחַר מִזֶּרַע לֵוִי. אַהֲרֹן קְדוֹשׁ יְהֹוָה לְשָׁרֶתְךָ קִדַּשְׁתָּ: פֵּאַרְתּוֹ בְּבִגְדֵי שְׂרָד וּבְקָרְבְּנוֹתָיו הֵפֵר כַּעַסְךָ: צִיץ וּמְעִיל חשֶׁן וְאֵפוֹד כְּתֹנֶת וּמִכְנְסֵי בַד מִצְנֶפֶת וְאַבְנֵט: קָרְבְּנוֹת פָּרִים וְעוֹלוֹת כְּבָשִׂים וּשְׁחִיטַת שְׂעִירִים וְנִיחוֹחֵי אֵילִים: רֵיחַ קְטֹרֶת רֹקַח מִרְקַחַת וּבִעוּר גֶּחָלִים וּזְרִיקַת דָּם וּסְפִירַת יֹשֶׁר: שׁוּעַת קְטֹרֶת וּתְפִלַּת אֱמֶת וּקְדֻשָּׁתוֹ מְכַפֶּרֶת עֲו‍ֹנוֹתֵינוּ: תֹּכֶן בּוּץ וַעֲרִיכַת אֶבֶן מְחֻגָּר בְּכֻלָּם, כְּמַלְאָךְ מִיכָאֵל מְשָׁרֵת:
אַמִּיץ כֹּֽחַ כַּבִּיר וְרַב אוֹנִים. אֲשֶׁר מִי יַעֲשֶׂה כְּמַֽעַשׂ גְּבוּרוֹתֶיךָ. אֹֽמֶץ עֲלִיּוֹת קֵרִֽיתָ עַל קָרִים. אַף יִסַּֽדְתָּ תֵבֵל עַל בְּלִימָה: בִּהְיוֹת עוֹלָם חֽשֶׁךְ וְצַלְמָֽוֶת וְעֵיפָה. בְּמַעֲטֵה לְבוּשְׁךָ אוֹר בֹּֽקֶר הִגַּֽהְתָּ. בֵּין זֵידוֹנִים חַֽצְתָּ כְּקֶֽרַח הַנּוֹרָא. בְּצוּל הִקְוִיתָם לְבַל יְכַסּוּן חָֽלֶד: גִּלִּֽיתָ פְּנֵי נֶֽשִׁי וְהֵנֵצָה תְנוּבָה. גַּן מִקֶּֽדֶם טַֽעְתָּ לְשַׁעֲשֽׁוּעַ מַאֲמִירֶֽיךָ. גֹּֽדֶל מְאוֹרוֹת תַּֽתָּה בִּרְקִֽיעַ עֻזֶּֽךָ. גַּם צְבָא מַזָּרוֹת עִמָּם צִוִּֽיתָ: דֵּי שָׂחִים וְדוֹאִים מִשַּֽׁעַל צַֽרְתָּה. דִּמְיוֹן בָּרִֽיחַ לְכֵרַת יוֹשְׁבֵי גַנִּים. דְּבוּקַת רְגָבִים הוֹצִֽיאָה רוֹמְשִׂים וְשׁוֹאֲפִים. דָּר קָנֶה וּבִצָּה לַאֲרוּחַת קְרוּאֶֽיךָ: הֵכַֽנְתָּ טֶֽבַח וּמֶֽסֶךְ וְסוֹעֵד אָֽיִן. הִקְרַֽצְתָּ גֹּֽלֶם מֵחֹֽמֶר בְּתַבְנִית חוֹתָמֶֽךָ. הִפַּֽחְתָּ בְחֶלְדּוֹ טֹֽהַר נֶֽשֶׁם מִזְּבוּלֶֽךָ. הֻרְדַּם וּמִצַּלְעוֹ עֵֽזֶר לוֹ יִעַֽדְתָּ: וְצִוִּיתוֹ בְּלִי לְעֹט מֵעֵץ הַדָּֽעַת. וְהֵפֵר צִוּוּי כְּפֶֽתִי בְּהַשָּׁאַת זוֹחֵל. וְעֻנַּשׁ בְּזֵעַת אַף לִטְרֹף חֻקּוֹ. וְאִוֶּֽלֶת בְּצִירִים וְעָרוּם עָפָר לַחְמוֹ: זֵרוּי רִבְעוֹ הִקְפֵּֽיתָ בְּבֶֽטֶן חוֹמֶֽדֶת. זָרְעָה וְהוֹלִֽידָה אִכָּר וְרוֹעֵה צֹאן. זֶֽבַח וְשַׁי הִגִּֽישׁוּ לְמוּלְךָ יַֽחַד. זָעַֽמְתָּ בָּרַב וְשַֽׁעְתָּ תְּשׁוּרַת צָעִיר: חֶֽמֶל רַחֲמָיו שִׁחֵת וְעָרַף אָח. חִלָּה פָנֶֽיךָ וְשַֽׂמְתָּ לוֹ אוֹת. חָלוּ שָׁלִישִׁים קְרֹא בְשִׁמְךָ לַסֶּֽמֶל. חֵיל נוֹזְלִים קָרָֽאתָ וּשְׁטָפוּם וְאָבָֽדוּ: טָעוּ גֵאִים וּפָצוּ סוּר לְנֶגְדֶּֽךָ. טֹרְפוּ בְּחֹם הוֹמִים וְזֹרְבוּ נִצְמָֽתוּ. טָעוּן גֹּֽפֶר נוֹשַׁע כְּסָגַֽרְתָּ בַּעֲדוֹ. טְפוּלָיו הִפְרֵֽיתָ וּמָלְאוּ פְנֵי צִיָּה: יָעֲצוּ נֶאֱחָדִים לָרוּם עַד לַשַּֽׁחַק. יֻקָּֽשׁוּ נֻפָּֽצוּ בְּרֽוּחַ סוֹעָה וָסָֽעַר. יְדִיד אֲתוּי עֵֽבֶר יִדַּעֲךָ בָּעוֹלָם. יִחוּם זְקוּנָיו הֶעֱלָה לְךָ לְכָלִיל: כְּשֶׂה תָּמִים בֻּחַר אִישׁ תָּם. כְּחָשַׁק יְשִׁיבַת אֹהָלִים וְנִמְשַׁךְ אַחֲרֶֽיךָ. כּֽשֶׁר חֲנִיטֵי יוֹף הוֹצֵֽאתָה מֵחֲלָצָיו. כֻּלּוֹ זֶֽרַע אֱמֶת וְאֵין דֹּֽפִי: לְשָׁרֶתְךָ אִוִּֽיתָה לֵוִי אִישׁ חֲסִידֶֽךָ. לְהַבְדִּיל מִגִּזְעוֹ מֻקְדָּשׁ קֹֽדֶשׁ קָדָשִׁים. לִקְשֹׁר נֶֽזֶר קֹֽדֶשׁ וְלַעֲטוֹת אוּרִים. לֵישֵׁב כִּכְבֻדָּה פְּנִֽימָה יָמִים שִׁבְעָה: מַחֲזִיקֵי אֲמָנָה שָׁבֽוּעַ קֹדֶם לֶעָשׂוֹר. מַפְרִישִׁים כֹּהֵן הָרֹאשׁ כְּדָת הַמִּלֻּאִים: מַזִּים עָלָיו מֵי חַטָּאת לְטַהֲרוֹ. זוֹרֵק מַקְטִיר וּמֵטִיב לְהִתְרַגֵּל בָּעֲבוֹדָה: כַּכָּתוּב בְּתוֹרָתֶֽךָ: כַּאֲשֶׁר עָשָׂה בַיּוֹם הַזֶּה צִוָּה יְהֹוָה לַעֲשׂוֹת לְכַפֵּר עֲלֵיכֶם:
Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, and placed the globe in space. When the world was filled with total darkness You wrapped yourself in Your garment, radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; and gathered them into the depths so they would not cover the dry land. You uncovered the surface of the earth, and brought forth vegetation. You planted a garden in the East for those who praise you. Great luminaries You placed in the sky along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] and flying creatures [birds etc.] You created from the palm of Your hand; and the Leviathan which You reserved for the feast of Torah scholars. The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. You prepared food and drink even before there was anyone to feast. You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” You caused him to sleep, and from his side You fashioned a helpmate for him. You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. They brought You a sacrifice and a gift. You were angered with that of the oldest, but pleased with the offering of the youngest. Without mercy, he [Cain] killed Abel He pleaded for Your forgiveness, and You set a saving mark upon him. At the third generation of man, people began to worship You through idols. The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. They were tossed about by the boiling water; they were burned and scalded. Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. They were entrapped by their evil action, and were scattered about the earth as if by a violent wind. Your loved one [Avraham] who came “across the river,” made famous Your Name in the world. The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. He desired to sit in tents and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. From his tribe, You chose one [Aharon] to be Your holiest; to wear the holy mitre and the Urim VeTumim, and to dwell inside the Tabernacle for seven days. Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. They sprinkled upon him water mixed with the ashes of red heifers in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.