Our Gemara on this daf discusses the idea that when the Torah mentions a species or an animal, such as a lamb, does it require it to be 100% purebred of that animal or can it be partially that animal and interbred? There may also be a difference between positive commandments and prohibitions. For example, a sacrifice might need to be from a 100% purebred of the species, but for it to be under the prohibition of forbidden mixtures, perhaps even an animal of mixed lineage would not be allowed. This is also related to a halachic dispute regarding esrogim. The custom, of course, is to seek to use an esrog of pure stock. However, when none is available, can one still recite a blessing on a grafted or mixed species? This too is dependent on whether it requires 100% of the species to be present when the Torah uses the term to describe a species. (See Magen Avrohom, O.C. 748:23 and Teshuvos HaRama 117.)

Pardes Yosef (Vayikra 16:17) applies this idea creatively, allegorically and ethically in regard to the verse:

“When he goes in to seek atonement in the sanctuary, no man shall be in the Tent of Meeting until he comes out.”

This is referring to the service of the Kohen Godol on Yom Kippur, when he enters the Holy of Holies. Pardes Yosef remarks, when it says “no man,” it even means “no part of man.” Meaning to say, in order for the offering and service to be truly effective, the high priest must remove any personal concerns. He must present himself purely without any bias or agenda as a representative of the Jewish people and a servant of God.

The more holy a place or situation, the more it requires a diminishment of ego and self. It is not an accident that the greatest prophet (Moshe, see Bamidbar 12:7-8) was also the most humble person (ibid 12:3). Additionally, since the Kohen Godol was representing the people, to do this effectively, he had to quiet his personal concerns and needs.

Imagine the paradox. A man who has achieved such greatness, the high priest, enters into the holiest place on the holiest day of the year. On one hand, and according to one reading, he is so superior that he and only he, is allowed to be alone with God. No one else is even allowed to enter. He might even be tempted to think like Haman thought (Esther 4:12): “What is more,” said Haman, “Queen Esther gave a feast, and besides the king she did not have anyone but me. And tomorrow too I am invited by her along with the king.” Yet, within that same verse in Vayikra is a hint to the opposite, to the sensitive person looking for it. Not only is no one else permitted in the sanctuary at that time, but none of human petty or personal concerns are permitted there as well.