ב"ה
Rambam - 1 Chapter a Day
Avodat Yom haKippurim - Chapter 2
Avodat Yom haKippurim - Chapter 2
1All of the procedures involving the offering of the continual offerings and the additional offerings of this day are performed by the High Priest while he is wearing his golden garments.1אכָּל מַעֲשֵׂה הַתְּמִידִין וְהַמּוּסָפִין שֶׁל יוֹם זֶה כּוֹהֵן גָּדוֹל עוֹשֶׂה אוֹתָן וְהוּא לָבוּשׁ בְּבִגְדֵי זָהָב; וַעֲבוֹדוֹת הַמְּיֻחָדוֹת לְיוֹם זֶה, בְּבִגְדֵי לָבָן.
The unique services of this day, by contrast, are performed while he is wearing his white garments.2 The unique services of the day are: the offering of the bull brought by the High Priest, the offering of the two goats including the one sent to Azazel, and the offering of the incense3 in the Holy of Holies. All of these services are performed while wearing white garments.וַעֲבוֹדָה הַמְּיֻחֶדֶת לְיוֹם זֶה הוּא מַעֲשֵׂה הַפָּר שֶׁל כוֹהֵן גָּדוֹל, וּשְׁנֵי הַשְּׂעִירִים שֶׁאֶחָד מֵהֶן שָׂעִיר הַמִּשְׁתַּלֵּחַ, וְהַקְטָרַת הַקְּטֹרֶת בְּקֹדֶשׁ הַקֳדָשִׁים. כָּל אֵלּוּ בְּבִגְדֵי לָבָן הֵם נַעֲשִׂים.
2Whenever the High Priest must change his clothes, removing one set of garments and putting on the others, he must immerse himself in a mikveh, as Leviticus 16:23-24 states: “And he shall remove the linen garments... and wash his flesh with water in a holy place and put on his garments.” The High Priest would immerse himself five times and sanctify his hands and feet4 ten times on that day.בכָּל עֵת שֶׁיְּשַׁנֶּה הַבְּגָדִים וְיִפְשֹׁט בְּגָדִים וְלוֹבֵשׁ בְּגָדִים אֲחֵרִים - טָעוּן טְבִילָה, שֶׁנֶּאֱמַר "וּפָשַׁט אֶת בִּגְדֵי הַבָּד... וְרָחַץ אֶת בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת בְּגָדָיו" (ויקרא טז, כג-כד). וְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כּוֹהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם.
What is implied? At the outset,5 he would remove the ordinary garments he was wearing and immerse himself. He would ascend, dry himself, put on his golden garments and, sanctify his hands and feet. He would slaughter the continual offering, offer the daily morning incense, and kindle the lamps of the Menorah.6 He would then offer the limbs of the continual offering on the pyre of the altar together with the chavitin offering and the wine libations. Then he would offer the bull and the seven sheep of the additional offering of the day.כֵּיצַד? בַּתְּחִלָּה פּוֹשֵׁט בִּגְדֵי חֹל שֶׁעָלָיו, וְטוֹבֵל; וְעוֹלֶה, וּמִסְתַּפֵּג, וְלוֹבֵשׁ בִּגְדֵי זָהָב, וּמְקַדֵּשׁ יָדָיו וְרַגְלָיו. וְשׁוֹחֵט אֶת הַתָּמִיד, וּמַקְטִיר קְטֹרֶת שֶׁל שַּׁחַר שֶׁל כָל יוֹם, וּמֵטִיב הַנֵּרוֹת; וּמַקְטִיר אֵיבָרֵי הַתָּמִיד עִם הַחֲבִתִּין וְהַנְּסָכִים, וּמַקְרִיב הַפָּר וְשִׁבְעָה כְּבָשִׂים שֶׁל מוּסַף הַיּוֹם.
Afterwards, he would sanctify his hands and feet and remove his golden garments. He would immerse himself, ascend, dry himself, put on his white garments, and sanctify his hands and feet.וְאַחַר כָּךְ מְקַדֵּשׁ יָדָיו וְרַגְלָיו, וּפוֹשֵׁט בִּגְדֵי הַזָּהָב, וְטוֹבֵל; וְעוֹלֶה, וּמִסְתַּפֵּג, וְלוֹבֵשׁ בִּגְדֵי לָבָן, וּמְקַדֵּשׁ יָדָיו וְרַגְלָיו.
He would then perform the unique service of the day,7 reciting all the confessions, performing the lottery of the goats, sprinkling the blood in the Temple building and offering the incense offering in the Holy of Holies. He would entrust the goat to the one who would send it to Azazel, remove the fats and organs of the bull and the goat that will be burnt and entrust the remainder to the one who will burn them.וְעוֹבֵד עֲבוֹדַת הַיּוֹם: כָּל הַוִּדּוּיִים, עִם הַהַגְרָלָה, וּזְרִיקַת הַדָּמִים בִּפְנִים, וְהַקְטָרַת הַקְּטֹרֶת בְּקֹדֶשׁ הַקֳדָשִׁים; וּמוֹסֵר הַשָּׂעִיר לַמְּשַׁלְּחוֹ לַעֲזָאזֵל, וּמוֹצִיא אֵמוּרֵי הַפָּר וְהַשָּׂעִיר הַנִּשְׂרָפִים, וּמוֹסֵר שְׁאֵרָן לִשְׂרֵפָה.
Afterwards, he would sanctify his hands and feet and remove his white garments. He would immerse himself, ascend, dry himself, put on his golden garments, and sanctify his hands and feet.וְאַחַר כָּךְ מְקַדֵּשׁ יָדָיו וְרַגְלָיו, וּפוֹשֵׁט בִּגְדֵי לָבָן, וְטוֹבֵל; וְעוֹלֶה, וּמִסְתַּפֵּג, וְלוֹבֵשׁ בִּגְדֵי זָהָב, וּמְקַדֵּשׁ יָדָיו וְרַגְלָיו.
He would then offer the sin-offering of a goat of the additional offerings of the day, his ram and the ram of the people. These are all burnt-offerings. He would offer the fats and organs of the bull and the goat that were burnt, and offer the continual offering of the afternoon.וּמַקְרִיב שְׂעִיר הַחַטָּאת שֶׁל מוּסַף הַיּוֹם, וְאֵילוֹ וְאֵיל הָעָם, וְהֵם עוֹלוֹת; וּמַקְטִיר אֵמוּרֵי פַּר וְשָׂעִיר הַנִּשְׂרָפִין, וּמַקְרִיב תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם.
Afterwards, he would sanctify his hands and feet and remove his golden garments. He would immerse himself, ascend, dry himself, put on his white garments, and sanctify his hands and feet. He would then enter the Holy of Holies and remove the incense-ladle and the fire-pan.וְאַחַר כָּךְ מְקַדֵּשׁ יָדָיו וְרַגְלָיו, וּפוֹשֵׁט בִּגְדֵי זָהָב, וְטוֹבֵל; וְעוֹלֶה, וּמִסְתַּפֵּג, וְלוֹבֵשׁ בִּגְדֵי לָבָן, וּמְקַדֵּשׁ יָדָיו וְרַגְלָיו. וְנִכְנָס לְקֹדֶשׁ הַקֳדָשִׁים, וּמוֹצִיא מִשָּׁם אֶת הַכַּף וְאֶת הַמַּחְתָּה.
Afterwards, he would sanctify his hands and feet and remove his white garments. He would immerse himself, ascend, dry himself, put on his golden garments, and sanctify his hands and feet. He would then offer the daily, afternoon incense offering and kindle the lamps of the Menorah for the afternoon. He would then sanctify his hands and feet, remove his golden garments, put on his ordinary clothes and depart.וְאַחַר כָּךְ מְקַדֵּשׁ יָדָיו וְרַגְלָיו, וּפוֹשֵׁט בִּגְדֵי לָבָן, וְטוֹבֵל; וְעוֹלֶה, וּמִסְתַּפֵּג, וְלוֹבֵשׁ בִּגְדֵי זָהָב, וּמְקַדֵּשׁ יָדָיו וְרַגְלָיו. וּמַקְטִיר קְטֹרֶת שֶׁל בֵּין הָעַרְבַּיִם שֶׁל כָל יוֹם, וּמֵטִיב אֶת הַנֵּרוֹת בֵּין הָעַרְבַּיִם. וּמְקַדֵּשׁ יָדָיו וְרַגְלָיו, וּפוֹשֵׁט בִּגְדֵי זָהָב, וְלוֹבֵשׁ בִּגְדֵי חֹל, וְיוֹצֵא.
3All of these immersions and the sanctification of his hands and feet were performed in the Temple Courtyard,8 as the verse states: “And he shall wash his flesh with water in a holy place,” with the exception of the first immersion which he is permitted to perform outside the Temple, for it is only to heighten his awareness so that he will remember any old situation that caused him to become impure and separate himself from this impurity by immersing himself with that intent.9גכָּל הַטְּבִילוֹת הָאֵלּוּ וְהַקִּדּוּשִׁין - כֻּלָּן בַּמִּקְדָּשׁ, שֶׁנֶּאֱמַר "וְרָחַץ אֶת בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ" (ויקרא טז, כד). חוּץ מִטְּבִילָה רִאשׁוֹנָה שֶׁהוּא רַשַּׁאי לִטְבֹּל אוֹתָהּ בַּחֹל, שֶׁאֵינָהּ אֶלָא לְהוֹסִיף כַּוָּנָתוֹ; שֶׁאִם יִזְכֹּר טֻמְאָה יְשָׁנָה שֶׁבְּיָדוֹ, יִפְרֹשׁ מִמֶּנָּה בִּטְבִילָה זוֹ לִשְׁמָהּ.
If a High Priest did not immerse himself between a change of clothes or did not sanctify his hands and feet between a change of clothes and between one type of service and another and still performed the service, his service is acceptable.וְכָל כּוֹהֵן שֶׁלֹּא טָבַל בֵּין בְּגָדִים לִבְגָדִים, אוֹ שֶׁלֹּא קִדֵּשׁ בֵּין בֶּגֶד לְבֶגֶד וּבֵין עֲבוֹדָה לַעֲבוֹדָה, וְעָבַד - עֲבוֹדָתוֹ כְּשֵׁרָה.
4If the High Priest was elderly or sick,10 iron slabs should be made white-hot in fire from the previous day and on the next day, they would be cast into the water to remove their chill. This is permitted because prohibitions defined as shvut11 need not be observed in the Temple. Alternatively, hot water is mixed with the mikveh water to remove its chill.דהָיָה כּוֹהֵן גָּדוֹל זָקֵן אוֹ חוֹלֶה, מְלַבְּנִין עֲשָׁשִׁיּוֹת שֶׁל בַרְזֶל בָּאֵשׁ מִבָּעֶרֶב, וּלְמָחָר מַטִּילִין אוֹתָן לַמַּיִם כְּדֵי לְהָפִיג צִנָּתָן; שֶׁאֵין שְׁבוּת בַּמִּקְדָּשׁ. אוֹ מְעָרְבִין מַיִם חַמִּין בְּמֵי הַמִּקְוָה עַד שֶׁתָּפוּג צִנָּתָן.
5Every other day, the High Priest sanctifies his hands and feet from the basin like the other priests.12 On this day, he sanctifies them from a golden pitcher as expression of honor for him. Every day, the priests ascend on the eastern side of the ramp and descend on the western side. On this day, they ascend in the center and descend in the center before the High Priest to glorify him.13הבְּכָל יוֹם כּוֹהֵן גָּדוֹל מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַכִּיּוֹר כִּשְׁאָר הַכּוֹהֲנִים; וְהַיּוֹם, מְקַדֵּשׁ מִקִּתּוֹן שֶׁל זָהָב - מִשּׁוּם כְּבוֹדוֹ. בְּכָל יוֹם הַכּוֹהֲנִים עוֹלִים בְּמִזְרָחוֹ שֶׁל כֶּבֶשׁ וְיוֹרְדִין בְּמַעֲרָבוֹ; וְהַיּוֹם, עוֹלִים בָּאֶמְצָע וְיוֹרְדִין בָּאֶמְצָע לִפְנֵי כּוֹהֵן גָּדוֹל - כְּדֵי לְהַדְּרוֹ.
Every day, the priest who merited to bring the incense offering would gather coals in a silver fire-pan and then shift the fire into a golden fire-pan.14 On this day, the High Priest gathers the coals with a golden fire pan and enters the Temple Building with it so as not to weary him with additional service. Similarly, the fire-pan used every day holds four kabbin of coals and the one used on this day, three. The one used every day was heavy and the one used this day, light. The one used every day had a short handle and the one used this day, a long one.15 All of these were measures to make it easier for the High Priest so that he would not weary.בְּכָל יוֹם מִי שֶׁזָּכָה בַּמַּחְתָּה, חוֹתֶה בְּמַחְתָּה שֶׁל כֶסֶף, וּמְעָרֶּה הָאֵשׁ לְמַחְתָּה שֶׁל זָהָב; וְהַיּוֹם, חוֹתֶה כּוֹהֵן גָּדוֹל בְּמַחְתָּה שֶׁל זָהָב, וּבָהּ נִכְנָס לַהֵיכָל - שֶׁלֹּא לְיַגְּעוֹ בְּתוֹסֶפֶת עֲבוֹדָה. וְכֵן מַחְתָּה שֶׁל כָל יוֹם, מַחֲזֶקֶת אַרְבַּעַת קַבִּין; וְשֶׁל הַיּוֹם שְׁלֹשָׁה קַבִּין. וּבְכָל יוֹם, הָיְתָה כְּבֵדָה; וְהַיּוֹם, קַלָּה. וּבְכָל יוֹם, יָדָהּ קְצָרָה; וְהַיּוֹם, אֲרוּכָה - כְּדֵי לְהָקֵל עַל כּוֹהֵן גָּדוֹל, שֶׁלֹּא יִיגַע.
Every day, there were three arrangements of fire on the altar.16 On this day, there were four. Another arrangement was added in order to glorify the altar and adorn it.בְּכָל יוֹם, הָיוּ עַל הַמִּזְבֵּחַ שָׁלוֹשׁ מַעֲרָכוֹת שֶׁל אֵשׁ; וְהַיּוֹם, הָיוּ שָׁם אַרְבַּע - מוֹסִיפִין מַעֲרָכָה, כְּדֵי לְהַדֵּר הַמִּזְבֵּחַ וּלְעַטְּרוֹ.
6The Torah’s statements Leviticus 16:17: “And he shall atone for himself, for his household, and for the entire congregation of Israel” is interpreted by the Oral Tradition as referring to the recitation of the confessional.17 Thus he recites three confessions on this day:18 one for himself first; one for himself together with the other priests; both of these are recited over the bull which he brings as a sin-offering; and the third is recited for the entire Jewish people on the goat sent to Azazel. In each of these confessions, he recites God’s explicit name19 three times.וזֶה שֶׁנֶּאֱמַר בַּתּוֹרָה "וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל קְהַל יִשְׂרָאֵל" (ויקרא טז, יז) - מִפִּי הַשְּׁמוּעָה לָמְדוּ, שֶׁזֶּה וִדּוּי דְּבָרִים. נִמְצֵאתָ לָמֵד שֶׁהוּא מִתְוַדֶּה בְּיוֹם זֶה שְׁלוֹשָׁה וִדּוּיִים: אֶחָד עַל יְדֵי עַצְמוֹ תְּחִלָּה, וִדּוּי שֵׁנִי עַל יְדֵי עַצְמוֹ עִם שְׁאָר הַכּוֹהֲנִים - וּשְׁנֵיהֶם עַל פַּר הַחַטָּאת אֲשֶׁר לוֹ; וְהַוִּדּוּי הַשְּׁלִישִׁי עַל יְדֵי כָּל יִשְׂרָאֵל, עַל שָׂעִיר הַמִּשְׁתַּלֵּחַ. וּמַזְכִּיר אֶת הַשֵּׁם בְּכָל וִדּוּי מֵהֶן שְׁלוֹשָׁה פְּעָמִים.
What is implied? He says: “I beseech you, HaShem, I have sinned, transgressed, and committed iniquity20 before You. I beseech you, HaShem, please atone for the sins, transgressions, and iniquities that I committed..., as ibid.:30 states: ‘For on that day, he shall atone for you to purify yourselves for all your sins, before God21 you shall be purified.’”כֵּיצַד הוּא אוֹמֵר? 'אָנָּא ה', חָטָאתִי, עָוִיתִי, פָּשַׁעְתִּי לְפָנֶיךָ. אָנָּא ה', כַּפֵּר נָא לַחֲטָאִים וְלָעֲווֹנוֹת וְלַפְּשָׁעִים, שֶׁחָטָאתִי וְשֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי..., שֶׁנֶּאֱמַר "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה' תִּטְהָרוּ"' (ויקרא טז, ל).
Thus he mentions God’s name three times in his confession. And he does this in each of these confessions. When he places the lot on the goat of the sin-offering,22 he proclaims: “A sin-offering for HaShem.” Thus he mentions God’s explicit name ten times on this day.הֲרֵי שְׁלוֹשָׁה פְּעָמִים הִזְכִּיר אֶת הַשֵּׁם.וְכֵן בְּכָל וִדּוּי מֵהֶן. וְכְשֶׁהוּא נוֹתֵן אֶת הַגּוֹרָל עַל שְׂעִיר הַחַטָּאת, אוֹמֵר 'לַה' חַטָּאת'. נִמְצָא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם זֶה עֲשָׂרָה פְּעָמִים.
On all occasions, he recites the name as it is written, pronouncing His explicit name. Originally, the High Priest would raise his voice when pronouncing God’s name. When the number of wanton people increased,23 he would recite it in a low voice, swallowing it in a sweet chant until even his priestly brethren could not recognize it.24וּבְכֻלָּן הוּא מַזְכִּיר כִּכְתָבוֹ, שֶׁהוּא הַשֵּׁם הַמְּפֹרָשׁ. בָּרִאשׁוֹנָה הָיָה מַגְבִּיהַּ אֶת קוֹלוֹ בַּשֵּׁם, כֵּיוָן שֶׁרַבּוּ פְּרוּצִין, חָזְרוּ לְאָמְרוֹ בְּקוֹל נָמוּךְ, וּמַבְלִיעוֹ בִּנְעִימוֹת, עַד שֶׁלֹּא יַכִּירוּ בּוֹ אַפִלּוּ חֲבֵרָיו הַכּוֹהֲנִים.
7When all the priests and the people standing in the Temple Courtyard would hear God’s explicit name recited by the High Priest in holiness and purity, they would bow, prostrate themselves,25 and fall on their faces, saying: “Blessed be the name of His glorious kingdom forever and ever.” The rationale is that Deuteronomy 32:3 states: “When I call out the name of God, ascribe greatness to our Lord.”26זכָּל הַכּוֹהֲנִים וְהָעָם הָעוֹמְדִין בָּעֲזָרָה, כְּשֶׁהֵן שׁוֹמְעִין אֶת הַשֵּׁם הַמְּפֹרָשׁ יוֹצֵא מִפִּי כּוֹהֵן גָּדוֹל בִּקְדֻשָּׁה וּבְטָהֳרָה, כּוֹרְעִין וּמִשְׁתַּחֲוִין, וְנוֹפְלִין עַל פְּנֵיהֶם וְאוֹמְרִין 'בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֵד', שֶׁנֶּאֱמַר "כִּי שֵׁם ה' אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ" (דברים לב, ג).
During the three confessions, he would intend to complete the recitation of God’s name while the people were blessing,27 and then he would say: “You shall be purified.”28וּבִשְׁלֹשֶׁת הַוִּדּוּיִים הָיָה מִתְכַּוֵּן לִגְמֹר אֶת הַשֵּׁם כְּנֶגֶד הַמְּבָרְכִין, וְאוֹמֵר לָהֶן 'תִּטְהָרוּ'.
It is acceptable to recite the confessional of Yom Kippur and the confessional over the bulls that are burnt29 throughout the entire day.וְכָל הַיּוֹם כָּשֵׁר לְוִדּוּי יוֹם הַכִּפּוּרִים וּלְוִדּוּי הַפָּרִים הַנִּשְׂרָפִים.
Footnotes
1.
This term refers to the eight garments worn by the High Priest throughout the year. See Hilchot K’lei HaMikdash 8:2.
2.
They resemble the four garments worn by an ordinary priest, but are of a higher quality. See ibid.:3.
3.
I.e., the special incense offering that is brought just on this holy day.
4.
See Halachah 5.
5.
The order of sacrificial service performed by the High Priest is described in greater detail in Chapter 4.
6.
As mentioned in Hilchot Temidim UMusafim, Chapter 3 and notes, there are other authorities who differ with the Rambam and maintain that the Menorah was not kindled during the day. They also define hatavah as cleaning, not as kindling. That is the thrust of the Ra’avad’s objections here. See also Kessef Mishneh.
7.
The nature of these unique services is explained in greater detail at the conclusion of this chapter and in Chapter 3.
8.
There was a mikveh on the top of Parveh's Chamber where the High Priest would immerse himself (Hilchot Beit HaBechirah 5:17).
9.
For ordinary matters, a person need not have any specific intent while immersing to emerge from ritual impurity. Nevertheless; additional severity was ordained with regard to immersing for sacrificial service and one should specifically have in mind the impurity for which one is immersing. See Hillchot Mikveot 1:8; the Mishnah (Chagigah 2:6).
10.
And thus immersing in a cold mikveh would be difficult.
11.
In Hilchot Shabbat 21:1, the Rambam defines shvut as meaning a Rabbinic prohibition instituted either because the activity resembles a forbidden labor or as a safeguard lest one commit a forbidden labor. Such safeguards are unnecessary in the Temple, because the priests will be careful not to overstep the Torah’s prohibitions.
In Hilchot Shabbat 12:2, the Rambam states: “One who extinguishes glowing metal is not liable. If he intends to refine the metal, he is liable.” Since here there is no intent to refine the metal, there is no Scriptural prohibition involved, for one is liable for performing a forbidden labor on the Sabbath only when one does so intentionally.
Although ordinarily, this activity would involve a Rabbinic prohibition, our Sages did not enforce their safeguards in the Temple [the Rambam’s Commentary to the Mishnah (Yoma 3:6)]. See also the gloss of the Maggid Mishneh to Hilchot Shabbat.
12.
See Hilchot Bi’at HaMikdash 5:10.
13.
For having a group of people following a person conveys honor upon him.
14.
See Hilchot Temidim UMusafim 3:5. Yoma 45a explains that gathering the coals would damage the fire-pan slightly and over time, it would have to be replaced. Hence rather than damage a golden one, the Sages took the financial needs of the Jewish people into consideration and did not require that a golden one be used each day.
15.
To support the arm of the High Priest.
16.
See Hilchot Temidim UMusafim 2:6.
17.
With regard to this confessional, see also Hilchot Teshuvah 1:3.
18.
Each time he confessed, he would perform semichah on the animal to be slaughtered, pressing down upon it with all his strength.
19.
The name Yud-Hei-Vav-Hei. See Hilchot Nesiat Kapayim 14:10, Hilchot Yesodei HaTorah 6:2.
20.
In his Commentary to the Mishnah (Yoma 4:2), the Rambam explains that the term “sins” refer to inadvertent violation of God’s will, “transgressions,” to willful violations, and “committed iniquity,” to acts of rebellion against God.
21.
Here God’s explicit name is also mentioned.
22.
The pair of the goat sent to Azazel.
23.
Who would imitate the High Priest and pronounce God's name unnecessarily, or even misuse it for nefarious mystic practices. In Hilchot Nesiat Kapayim, loc. cit., the Rambam states that the priests ceased reciting God's explicit name after the passing of Shimon HaTzaddik, one of the earlier High Priests in the Second Temple era.
24.
In his Guide to the Perplexed, Vol. I, ch. 62, the Rarnbam writes that:
It was not known to all men how to pronounce it, and which way each of the letters should be vocalized, whether any of the letters would be pronounced with a dagesh, and which one would be... I think that when it says that the Sages would teach the four-letter name to their sons and disciples, this does not mean the pronunciation of the name alone..., but also its uniqueness and Divine secret.
25.
Although the High Priest mentioned God’s four-letter name three times in each confessional, the people would prostrate themselves only once for each confessional. See Zohar, Vol. III, p. 67a.
26.
When the High Priest would “call upon the name of God,” mentioning God’s explicit name, the people would respond by “ascribing greatness to our Lord,” by saying “Blessed be the name” (Yoma 66a).
27.
I.e., saying “Blessed be the name....”
28.
The term titharu, “you shall be purified,” follows God’s name in the verse. The High Priest, however, would recite it as words of assurance to the people observing the service in the Temple. The commentaries note that although this concept is included in the piyutim recited during the Musaf Service of Yom Kippur, it is not found in the Talmud or in a known Midrashic source. It is, however, stated in the Zohar, loc. cit.
29.
This term refers to the bull brought when the Sanhedrin erred and the people performed a transgression as a result (Hilchot Shegagot 12:1) and the bull brought by the High Priest as a sin-offering to atone for a transgression that he perfonned (ibid 15:1).
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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