ב"ה
Rambam - 1 Chapter a Day
Avodat Yom haKippurim - Chapter 3
Avodat Yom haKippurim - Chapter 3
1There were two lots:1 upon one was written: “for God,” and upon the other “for Azazel.” It was acceptable to make them from any substance, whether from wood, from stone, or from metal. There should not, however, be one that is large and the other small, one that is silver and the other, gold. Instead, they should both be the same. Originally, they were made of wood2 and in the Second Temple era, they made them of gold.3אשְׁנֵי הַגּוֹרָלוֹת - אֶחָד כָּתוּב עָלָיו 'לַה'', וְאֶחָד כָּתוּב עָלָיו 'לַעֲזָאזֵל'. וְהֵם כְּשֵׁרִים מִכָּל דָּבָר, בֵּין מִן הָעֵץ בֵּין מִן הָאֶבֶן בֵּין מִן הַמַּתֶּכֶת. אֲבָל לֹא יִהְיֶה אֶחָד גָּדוֹל וְאֶחָד קָטָן, אֶחָד כֶּסֶף וְאֶחָד זָהָב - אֶלָא שְׁנֵיהֶן שָׁוִין. וְשֶׁל עֵץ הָיוּ, וּבְבַיִת שֵׁנִי עָשׂוּ אוֹתָם שֶׁל זָהָב.
The two lots would be placed in a container that could fit no more than the High Priest’s two hands, so that he would insert both of his hands at the same time and remove the lots without having the intent to choose one.4 This container was not sacred.5 It was made out of wood and was called a kalpi.6וּמַנִּיחִין שְׁנֵי הַגּוֹרָלוֹת בִּכְלִי אֶחָד הַמַּחְזִיק שְׁתֵּי הַיָּדַיִם, כְּדֵי שֶׁיַּכְנִיס שְׁתֵּי יָדָיו וְלֹא יִתְכַּוֵּן. וּכְלִי זֶה חֹל הוּא, וְשֶׁל עֵץ הָיָה, וְ'קַלְפֵּי' שְׁמוֹ.
2Where was the lottery conducted? In the eastern portion of the Temple Courtyard,7 to the north of the altar.8 They would place the kalpi there and position the two goats facing the west with their rears to the east.9 The High Priest approaches that place with the segen10 on his right and the head of the clan11 to his left. The two goats were in front of him,12 one to his left and one to his right.בהֵיכָן מַגְרִיל? בְּמִזְרַח הָעֲזָרָה בִּצְפוֹן הַמִּזְבֵּחַ. מַנִּיחִין שָׁם הַקַּלְפֵּי, וּמַעֲמִידִין שְׁנֵי הַשְּׂעִירִים, פְּנֵיהֶם לַמַּעֲרָב וַאֲחוֹרֵיהֶם לַמִּזְרָח; וְכוֹהֵן גָּדוֹל בָּא לְשָׁם, וְהַסְּגָן מִיְּמִינוֹ וְרֹאשׁ בֵּית אָב מִשְּׂמֹאלוֹ, וּשְׁנֵי הַשְּׂעִירִים לְפָנָיו, אֶחָד לִימִינוֹ וְאֶחָד לִשְׂמֹאלוֹ.
3He would quickly grab the lots from the kalpi13 and lift up the two lots in his two hands for the two goats. He would open his hands.14 If the lot “for God” was lifted up in his right hand, the segen would say: “My sir, the High Priest, raise your right hand.” If it was lifted up in his left, the head of the clan would say: “My sir, the High Priest, raise your left hand.”גטָרַף בַּקַּלְפֵּי וְהֶעֱלָה שְׁנֵי הַגּוֹרָלוֹת בִּשְׁתֵּי יָדָיו לְשֵׁם שְׁנֵי הַשְּׂעִירִים, וּפוֹתֵחַ יָדָיו. אִם שֶׁל 'ה'' עָלָה בִּימִינוֹ - הַסְּגָן אוֹמֵר לוֹ 'אִישִׁי כּוֹהֵן גְּדוֹל הַגְבַּהּ יְמִינֶךָ', וְאִם בִּשְׂמֹאלוֹ עָלָה - רֹאשׁ בֵּית אָב אוֹמֵר לוֹ 'אִישִׁי כּוֹהֵן גָּדוֹל הַגְבַּהּ שְׂמֹאלֶךָ'.
He would then place the two lots on the two goats,15 the lot in his right hand on the goat to his right and the lot in his left on the goat to his left. If he did not place the lots on the goats, the service was not disqualified, but the mitzvah was lacking. For placing the lots on the goats is a mitzvah that is not an absolute requirement. The selection of the lots, by contrast, is an absolute requirement, even though it is not an act of service.16 Therefore it is acceptable if a non-priest places the lots on the goats, but it is invalid if a non-priest lifts the lots from the kalpi.וְנוֹתֵן שְׁנֵי הַגּוֹרָלוֹת עַל שְׁנֵיהֶם – שֶׁל יָּמִין עַל שֶׁל יָּמִין, וְשֶׁל שְּׂמֹאל עַל שֶׁל שְּׂמֹאל. וְאִם לֹא נָתַן - לֹא עִכֵּב, אֶלָא שֶחִסֵּר מִצְוָה; שֶׁהַהַנָּחָה מִצְוָה שֶׁאֵינָהּ מְעַכֶּבֶת. וְהַהַגְרָלָה מְעַכֶּבֶת, אַף עַל פִּי שֶׁאֵינָהּ עֲבוֹדָה. לְפִיכָךְ הַנָּחָה כְּשֵׁרָה בְּזָר, וְהַעֲלָיַת הַגּוֹרָלוֹת מִן הַקַּלְפֵּי פְּסוּלָה בְּזָר.
4He ties a crimson cord17 weighing two selaim on the head of the goat to be sent to Azazel and positions it in the direction where it will be sent and ties such a cord18 on the goat to be slaughtered, hanging it over the place where it will be slaughtered.19 He then slaughters both his sin-offering of a bull and the goat for which the lot “for God” was lifted up.20דוְקוֹשֵׁר לָשׁוֹן שֶׁל זְהוֹרִית מִשְׁקַל שְׁתֵּי סְלָעִים בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ, וּמַעְמִידוֹ כְּנֶגֶד בֵּית שִׁלּוּחוֹ. וְלַנִּשְׁחָט, כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. וְשׁוֹחֵט אֶת פַּר הַחַטָּאת, וְאֶת הַשָּׂעִיר שֶׁעָלָה עָלָיו הַגּוֹרָל 'לַה''.
5He brings their blood into the Temple Building, where he sprinkles each 43 times. The sprinklings are as follows: First he sprinkles the blood of the bull eight times in the Holy of Holies between the staves of the ark21 within a handbreadth of the kaporet,22 as Leviticus 16:14 states: “He shall sprinkle before the kaporet.”23 He should sprinkle once upward and seven times downward. According to the Oral Tradition, we learned that when above verse mentions the seven sprinklings, the intent is seven in addition to the first sprinkling.24הוּמַכְנִיס דָּמָן לַהֵיכָל, וּמַזֶּה מִדַּם שְׁנֵיהֶן בְּיוֹם זֶה אַרְבָּעִים וְשָׁלוֹשׁ הַזָּיוֹת, וְאֵלּוּ הֵן: מַזֶּה תְּחִלָּה מִדַּם הַפָּר שְׁמוֹנָה הַזָּיוֹת בְּקֹדֶשׁ הַקֳדָשִׁים, בֵּין בַּדֵּי הָאָרוֹן, קָרוֹב לַכַּפֹּרֶת בְּטֶפַח, שֶׁנֶּאֱמַר "וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה" (ויקרא טז, יד); וּמַזֶּה שָׁם אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה. מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁזֶּה שֶׁנֶּאֱמַר "שֶׁבַע פְּעָמִים" (שם), יָתֵר עַל הַזָּאָה רִאשׁוֹנָה.
He would count: one, one plus one, one plus two, one plus three, one plus four, one plus five, one plus six, and one plus seven. Why would he count in this manner? So that he would not forget and include the first sprinkling among the seven.וְכָּךְ הָיָה מוֹנֶה: אַחַת, אַחַת וְאַחַת, אַחַת וּשְׁתַּיִם, אַחַת וְשָׁלוֹשׁ, אַחַת וְאַרְבַּע, אַחַת וְחָמֵשׁ, אַחַת וְשֵׁשׁ, אַחַת וְשֶׁבַע. וְלָמָּה מוֹנֶה כָּכָה? שֶׁמָּא יִשְׁכַּח, וְיִמְנֶה הַזָּיָה רִאשׁוֹנָה מִכְּלַל הַשֶּׁבַע.
Afterwards, he would sprinkle the blood of the goat between the staves of the ark seven times, once upward and seven downward. He counts the sprinklings as he did for the blood of the bull. He then goes and sprinkles the blood of the bull eight times in the Sanctuary on the parochet:25 once upward and seven downward. For with regard to the blood of the bull, the above prooftext states: “on the kaporet and before the kaporet.”26 He counts as he counted within the Holy of Holies.וְאַחַר כָּךְ מַזֶּה מִדַּם הַשָּׂעִיר בֵּין בַּדֵּי הָאָרוֹן שְׁמוֹנָה, אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, וּמוֹנֶה כְּדֶרֶךְ שֶׁמָּנָה בְּדַם הַפָּר. וְחוֹזֵר וּמַזֶּה בַּהֵיכָל עַל הַפָּרֹכֶת מִדַּם הַפָּר שְׁמוֹנָה, אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, שֶׁכָּךְ נֶאֱמַר בְּדַם הַפָּר "עַל הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת" (ויקרא טז, טו; וראה ויקרא טז,יד). וּמוֹנֶה כְּדֶרֶךְ שֶׁמָּנָה בִּפְנִים.
He then sprinkles the blood of the goat eight times on the parochet, once upward and seven downward. For ibid.:15 states with regard to the blood of the goat: “And you shall do with its blood what you did with the blood of the bull.” He also counts the sprinklings as he counted them inside the Holy of Holies. While performing all of these sprinklings, he would not intend to sprinkle above or below, but instead would be like one who is lashing.וְחוֹזֵר וּמַזֶּה מִדַּם הַשָּׂעִיר כֵּן עַל הַפָּרֹכֶת שְׁמוֹנָה הַזָּיוֹת, אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, שֶׁנֶּאֱמַר בְּדַם הַשָּׂעִיר "וְעָשָׂה אֶת דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר" (ויקרא טז, טו). וּמוֹנֶה כְּדֶרֶךְ שֶׁמָּנָה בִּפְנִים. וְכָל אֵלּוּ הַהַזָּיוֹת אֵינוֹ מִתְכַּוֵּן בָּהֶן לְהַזּוֹת לֹא לְמַעְלָה וְלֹא לְמַטָּה, אֶלָא כְּמַצְלִיף.
After the sprinklings, he mixes both bloods—the blood of the bull and the blood of the goat—together and performs four sprinklings—one on each of the corners of the golden altar in the Sanctuary—and seven sprinklings on the center of this altar.27וְאַחַר כָּךְ מְעָרֵב שְׁנֵי הַדָּמִים, דַּם הַפָּר וְדַם הַשָּׂעִיר; וּמַזֶּה מִשְּׁנֵיהֶן אַרְבַּע הַזָּיוֹת עַל אַרְבַּע קַרְנוֹת מִזְבַּח הַזָּהָב שֶׁבַּהֵיכָל, וְשֶׁבַע הַזָּיוֹת עַל אֶמְצָעוֹ שֶׁל מִזְבֵּחַ זֶה.
6For all these 43 sprinklings, he dips his finger in the blood of the sacrificial animal, dipping once for each sprinkling.28 He should not sprinkle twice from one dipping. He would pour out the remainder of the blood on the western portion29 of the altar’s base.30ווְכָל אֵלּוּ הָאַרְבָּעִים וְשָׁלוֹשׁ הַזָּיוֹת טוֹבֵל אֶצְבָּעוֹ בַּדָּם, טְבִילָה עַל כָּל הַזָּיָה, לֹא שֶׁיַּזֶּה שְׁתֵּי הַזָּיוֹת מִטְּבִילָה אַחַת. וּשְׁיָרֵי הַדָּם שׁוֹפֵךְ עַל יְסוֹד מַעְרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן.
7Afterwards, he would send the living goat to be taken to the desert with a person prepared for this task.31 Anyone is acceptable to take the goat,32 but the High Priests ordained a fixed practice and they would not let an Israelite take it.זוְאַחַר כָּךְ מְשַׁלֵּחַ אֶת הַשָּׂעִיר הַחַי בְּיַד אִישׁ הַמּוּכָן לְהוֹלִיכוֹ לַמִּדְבָּר. וְהַכֹּל כְּשֵׁרִים לְהוֹלִיכוֹ, אֶלָא שֶׁעָשׂוּ כּוֹהֲנִים גְּדוֹלִים קֶבַע, וְלֹא הָיוּ מַנִּיחִין אֶת יִשְׂרָאֵל לְהוֹלִיכוֹ.
Booths were built on the way from Jerusalem to the desert.33 One person or many people would spend the day in each booth so that they would accompany him from booth to booth. In each booth, they would say: “Here is food and here is water.” If he became weak and it was necessary for him to eat, he would eat, but no one ever required this. The people in the last booth would stand at the end of the Sabbath limits34 and watch his actions from a distance.וְסֻכּוֹת הָיוּ עוֹשִׂין מִירוּשָׁלַיִם וְעַד תְּחִלַּת הַמִּדְבָּר; וְשׁוֹבֵת אִישׁ אֶחָד אוֹ אֲנָשִׁים הַרְבֵּה בְּכָל סֻכָּה וְסֻכָּה מֵהֶן, כְּדֵי שֶׁיִּהְיוּ מְלַוִּין אוֹתוֹ מִסֻּכָּה לְסֻכָּה. עַל כָּל סֻכָּה וְסֻכָּה אוֹמְרִין לוֹ 'הֲרֵי מָזוֹן וַהֲרֵי מַיִם'. אִם כָּשַׁל כּוֹחוֹ וְצָרִיךְ לֶאֱכֹל - אוֹכֵל. וּמֵעוֹלָם לֹא הֻצְרַךְ אָדָם לְכָּךְ. וְאַנְשֵׁי הַסֻכָּה הָאַחֲרוֹנָה עוֹמְדִין בְּסוֹף הַתְּחוּם, וְרוֹאִין אֶת מַעֲשָׂיו מֵרָחוֹק.
What would he do? He would divide the crimson cord tied to the goat’s horns. He would tie half to a rock and half between its two horns.35 He would then push it backward and it would roll over and descend. It would not reach half of the mountain before it was broken into separate limbs. He would then sit in the last booth until nightfall.36 Sentries would be positioned along the way who wave flags so that the people in the Temple would know that the goat reached the desert.37כֵּיצַד הָיָה עוֹשֶׂה? חוֹלֵק לָשׁוֹן שֶׁל זְהוֹרִית שֶׁבְּקַרְנָיו, חֶצְיוֹ קוֹשֵׁר בַּסֶּלַע וְחֶצְיוֹ קוֹשֵׁר בֵּין שְׁתֵּי קְרָנָיו, וְדוֹחֲפוֹ לַאֲחוֹרָיו, וְהוּא מִתְגַּלְגֵּל וְיוֹרֵד. לֹא הָיָה מַגִּיעַ לַחֲצִי הָהָר עַד שֶׁהוּא נַעֲשֶׂה אֵיבָרִים אֵיבָרִים. וּבָא וְיוֹשֵׁב לוֹ תַּחַת סֻכָּה אַחֲרוֹנָה עַד שֶׁתֶּחְשַׁךְ. וְדַרְכִּיוֹת הָיוּ עוֹשִׂין, וּמְנִיפִין בְּסּוּדָרִין, כְּדֵי שֶׁיֵּדְעוּ שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר.
After sending the goat with the person who would take it to the desert, the High Priest would return to his bull and the goat38 whose blood he sprinkled inside the Temple Building. He rips open their bellies and removes their fats and organs, places them in a container39 to offer them40 on the altar’s pyre. He cuts up the remainder of their meat into large pieces that are still connected like a net. He does not separate them and he sends them with other persons to take them out to the place where they are burnt.41 There they are cut up together with their hide, as we explained.42וְאַחַר שֶׁמְּשַׁלֵּחַ אֶת הַשָּׂעִיר בְּיַד מוֹלִיכוֹ, חוֹזֵר אֵצֶל הַפָּר וְהַשָּׂעִיר שֶׁהִזָּה דָּמָן לִפְנִים, וְקוֹרְעָן וּמוֹצִיא אֶת אֵמוּרֵיהֶן, וְנוֹתְנָן בִּכְלִי, וּמַקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. וּמְחַתֵּךְ שְׁאָר בְּשָׂרָן חֲתִכּוֹת גְּדוֹלוֹת מְעֹרּוֹת זוֹ בְּזוֹ כְּמִין קְלִיעָה, וְאֵינוֹ מְפָרֵק אוֹתָן. וּמְשַׁלְּחָן בְּיַד אֲחֵרִים לְהוֹצִיאָן לְבֵית הַשְּׂרֵפָה, וּמְנַתְּחִין אוֹתָן שָׁם בְּעוֹרָן, כְּמוֹ שֶׁבֵּאַרְנוּ.
8After the goat reached the desert,43 the High Priest would go out to the Women’s Courtyard to read from the Torah. While he would read, the bull and the goat were burnt in the ash-pile. Thus one who sees the High Priest reading does not see the bull and the goat being burnt. They may be burnt by a non-priest, as we explained.44חכֵּיוָן שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר, יָצָא כּוֹהֵן גָּדוֹל לַעֶזְרַת הַנָּשִׁים לִקְרוֹת בַּתּוֹרָה. וּבִזְמַן קְרִיאָתוֹ שׂוֹרְפִין הַפָּר וְהַשָּׂעִיר בְּבֵית הַדֶּשֶׁן. לְפִיכָךְ הָרוֹאֶה כּוֹהֵן גָּדוֹל כְּשֶׁהוּא קוֹרֵא, אֵינוֹ רוֹאֶה פַּר וְשָׂעִיר הַנִּשְׂרָפִין. וּשְׂרֵפָתָן כְּשֵׁרָה בְּזָר, כְּמוֹ שֶׁבֵּאַרְנוּ.
9This reading is not part of the Temple service. Therefore if the High Priest desires to read in his own ordinary white garments he may. If he desires to read while wearing his priestly white garments, he may. For the priestly garments were made with the intent that benefit could be derived from them at a time when one is not involved in sacrificial service, as we explained.45טקְרִיאָה זוֹ אֵינָהּ עֲבוֹדָה. לְפִיכָךְ אִם רָצָה לִקְרוֹת בְּבִגְדֵי חֹל לְבָנִים מִשֶּׁלּוֹ, קוֹרֵא. וְאִם רָצָה לִקְרוֹת בְּבִגְדֵי לָבָן, קוֹרֵא; שֶׁבִּגְדֵי כְּהֻנָּה נִתְּנוּ לֵהָנוֹת בָּהֶן שֶׁלֹּא בִּשְׁעַת עֲבוֹדָה, כְּמוֹ שֶׁבֵּאַרְנוּ.
10How would he read? He would sit in the Women’s Courtyard while all the people stand in front of him. The attendant of the synagogue46 takes the Torah scroll and gives it to the head of the synagogue. The head of the synagogue gives it to the segen and the segen gives it to the High Priest.יכֵּיצַד הוּא קוֹרֵא? יוֹשֵׁב בַּעֶזְרַת הַנָּשִׁים, וְכָל הָעָם עוֹמְדִין עָלָיו. וְחַזָּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה, וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכוֹהֵן גָּדוֹל.
The High Priest stands and accepts it and stands and reads the passage Acharei Mot47 and ach biesor which is in the passage of the festive offerings48 until the conclusion of the matter. He then roles close the Torah scroll and places it in his bosom and declares: “More than I have read for you is written here.” He then reads the passage uVeosor in the Book of Numbers49 until its conclusion by heart.וְכוֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל, עוֹמֵד וְקוֹרֵא "אַחֲרֵי מוֹת" (ויקרא טז, א), וְ"אַךְ בֶּעָשׂוֹר" (ויקרא כג,כז) שֶׁבְּפָרָשַׁת הַמּוֹעֲדוֹת עַד סוֹף הָעִנְיָן. וְגוֹלֵל אֶת הַתּוֹרָה, וּמַנִּיחָהּ בְּחֵיקוֹ. וְאוֹמֵר 'יוֹתֵר מִמַּה שֶׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן'. "וּבֶעָשׂוֹר" (במדבר כט, ז) שֶׁבְּחֻמָשׁ הַפְּקוּדִים עַד סוֹף הָעִנְיָן, קוֹרֵא אוֹתוֹ עַל פֶּה.
Why does he read it by heart?50 Because we do not roll a Torah scroll from passage to passage in front of a congregation.51וְלָמָּה קוֹרֵא עַל פֶּה? לְפִי שֶׁאֵין גּוֹלְלִין סֵפֶר תּוֹרָה בַּצִּבּוּר.
Why does he not read it from another scroll? Because one person should not read from two Torah scrolls,52 because this will cast aspersions on the validity of the first.וְלָמָּה לֹא יִקְרָא בְּסֵפֶר אַחֵר? לְפִי שֶׁאֵין אֶחָד קוֹרֵא עִנְיָן אֶחָד בִּשְׁנֵי סְפָרִים, מִשּׁוּם פְּגָם רִאשׁוֹן.
11When he reads, he recites a blessing before the reading and afterwards as one recites the blessing for the Torah reading53 in a synagogue.54 Afterwards, he adds seven blessings, which are retzei, modim, selach lanu avinu ki chatanu,55 he concludes the latter blessing: “Blessed are You, God, Who forgives the sins of His people Israel with mercy.” Thus three blessings are recited as ordained.56יאבְּעֵת שֶׁקוֹרֵא מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ כְּדֶרֶךְ שֶׁמְּבָרְכִין בְּבֵית הַכְּנֶסֶת. וּמוֹסִיף לְאַחָרֶיהָ שֶׁבַע בְּרָכוֹת, וְאֵלּוּ הֵן: רְצֵה ה' אֱלֹהֵינוּ, מוֹדִים אֲנַחְנוּ לָךְ, סְלַח לָנוּ אָבִינוּ, וְחוֹתֵם בָּהּ 'בָּרוּךְ אַתָּה ה' מוֹחֵל עֲווֹנוֹת עַמּוֹ יִשְׂרָאֵל בְּרַחֲמִים'. הֲרֵי שָׁלוֹשׁ בְּרָכוֹת כְּתִקְנָן.
He then recites a separate blessing for the Temple. Its theme is that the Temple should continue standing with the Divine Presence in it. He concludes it: “Blessed are You, God, Who dwells in Zion.” He then recites a separate blessing for the Jewish people. Its theme is that God should deliver the Jewish people and sovereignty should not depart from them. He concludes it: “Blessed are You, God, Who chooses Israel.” He then recites a separate blessing for the priests. Its theme is that the Omnipresent should find favor in their deeds and service and bless them. He concludes it: “Blessed are You, God, Who sanctifies the priests.”וּמְבָרֵךְ עַל הַמִּקְדָּשׁ בְּרָכָה בִּפְנֵי עַצְמָהּ - יִהְיֶה עִנְיָנָהּ שֶׁיַּעֲמֹד הַמִּקְדָּשׁ וּשְׁכִינָה בְּתוֹכוֹ, וְחוֹתֵם בָּהּ 'בָּרוּךְ אַתָּה ה' הַשּׁוֹכֵן בְּצִיּוֹן'. וּמְבָרֵךְ יִשְׂרָאֵל בְּרָכָה בִּפְנֵי עַצְמָהּ - עִנְיְנָהּ שֶׁיּוֹשִׁיעַ ה' אֶת יִשְׂרָאֵל וְלֹא יָסוּר מֵהֶן מֶלֶךְ, וְחוֹתֵם בָּהּ 'בָּרוּךְ אַתָּה ה' הַבּוֹחֵר בְּיִשְׂרָאֵל'. וּמְבָרֵךְ הַכּוֹהֲנִים בְּרָכָה בִּפְנֵי עַצְמָהּ - עִנְיְנָהּ שֶׁיִּרְצֶה הַמָּקוֹם מַעֲשֵׂיהֶם וַעֲבוֹדָתָם וִיבָרְכֵם, וְחוֹתֵם בָּהּ 'בָּרוּךְ אַתָּה ה' מְקַדֵּשׁ הַכּוֹהֲנִים'.
He then recites prayers, supplication, praises, and requests according to his proficiency and concludes “God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer.”וְאַחַר כָּךְ אוֹמֵר תְּפִלָּה וּתְחִנָּה וְרִנָּה וּבַקָּשָׁה כְּפִי מַה שֶׁהוּא רָגִיל. וְחוֹתֵם 'הוֹשַׁע ה' עַמְּךָ יִשְׂרָאֵל, שֶׁעַמְּךָ יִשְׂרָאֵל צְרִיכִין לְהוֹשִׁיעַ, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה'.
Footnotes
1.
With regard to the designation of which goat would be offered as a sin-offering in the Temple (the one “for God”) and which would be sent to Azazel, Leviticus 16:8 states: “And Aaron shall place lots on the goats: one lot for God and one lot for Azazel.”
2.
Yoma 3:10 states that they were made from boxwood.
4.
Rashi (Yoma 39a) states that it was considered a favorable omen for the lot that states “for God” to be held by the High Priest in his right hand. The Sages feared that the High Priest would try to feel the lots with his hands and determine which one had God’s name written on it so that he could please the people by lifting it up with his right hand. Hence, they had the box made too small to allow him to maneuver his hands in that manner.
5.
For none of the sacred vessels were made of wood.
6.
This term means “box” in Greek [the Rambam’s Commentary to the Mishnah (Yoma 3:10)].
7.
The Temple Building was in the west and he would carry out the lottery in the east.
8.
The altar was in the southern portion of the Temple Courtyard and the lottery was conducted slightly north of it.
9.
It would not be respectful to position the goats with their rears to the west, because they would then be pointed to the Holy of Holies (see Kessef Mishneh).
10.
His assistant; see Hilchot K'lei HaMikdash 4:16.
11.
Who would oversee the priestly service on that particular day (see ibid.:3, 11).
12.
See Chapter 5, Halachah 14, which explains details with regard to these two goats.
13.
To dispel suspicion that he would try to lift the one which said “for God” in his right hand, as explained in note 4.
14.
Enabling the segen to see which lot was held in which hand.
15.
Proclaiming “a sin offering for HaShem” as stated in Chapter 2, Halachah 6.
16.
For he is merely designating the animal for the sacrifice (Meiri).
17.
I.e., wool dyed bright red [the Rambam’s Commentary to the Mishnah (Yoma 4:2)].
18.
These bracketed additions are made on the basis of Yoma 41b, as suggested by the Kessef Mishneh.
19.
I.e., over its neck.
20.
There was an interval between the slaughter of these two animals in which the High Priest offered the incense and sprinkled the blood of the bull in the Temple Building.
21.
I.e., in the First Temple era when the ark was positioned in the Holy of Holies. In the Second Temple era, he would sprinkle the blood towards the even hashtiah, the rock that was positioned in the western_ portion of the Holy of Holies. See Hilchot BeitHaBechirah 4:1.
22.
The covering of the ark. The High Priest would try that the sprinklings be the height of that cover.
23.
“Before” implies, not on the koporet itself, but in front of it.
24.
In his Commentary to the Mishnah (Yoma 5:2), the Rambam explains that the first sprinkling is_alluded to by the words: “And he shall sprinkle with his finger.” “Seven times” refers to seven additional sprinklings.
25.
The curtain separating between the Sanctuary and the Holy of Holies.
26.
Yoma 56b sqi. tes that from the verse: Leviticus 16:16: “And so you shall do to the Tent of Meeting,” our Sages derived that the same sprinklings are perfonned on the parochet.
27.
On its top.
28.
Compare to Hilchat Ma’aseh HaKarbanat 5:8.
29.
This is the portion of the altar that he encounters when he departs from the Temple Building (Hilchat Ma’aseh HaKarbanot 5:11).
30.
See Chapter 5, Halachah 8.
31.
The person who would carry out this task was already designated on the previous day, for Leviticus 16:21 states that the goat should be sent “to the desert in the hands of a designated person.” See Chapter 5, Halachah 21.
32.
For the above verse uses the term “person,” not priest (Yama 66b).
33.
In his Commentary to the Mishnah (Yoma 6:5), the Rambam states that there was a distance of a Sabbath limit (2000 cubits, approximately a kilometer in contemporary measure) between each booth.
34.
The two thousand cubits beyond which it is forbidden to walk on the Sabbath and the festivals (Hilchot Shabbat 27:1). The observers would not proceed beyond these limits.
The person taking the goat, by contrast, would proceed beyond these limits, because he was performing a sacred task.
As Yoma 6:4 states, there were ten booths between the Temple and the rocky peak from which the goat was pushed. When the extra Sabbath limit from the last booth was added, the total distance was approximately eleven kilometers.
35.
See Halachah 4.
36.
The Sages permitted him to walk a distance greater than the Sabbath limits so that he would not have to remain alone in the desert until nightfall. Nevertheless, once he returned to the last booth, he was not permitted to proceed any further.
37.
The ones close to the desert would wave flags that. could be seen by those closer. They would wave flags that could be seen by others even closer. This process would continue until the flags could be seen by the people on the Temple Mount.
38.
These services were performed while the person taking the goat to the desert was in the process of making his journey there, before the signal that he had completed his task.
39.
See Hilchot Ma’aseh HaKorbanot 7:1.
40.
Our translation is based on the gloss of the Kessel Mishneh who explains that they were not actually offered on the pyre until later.
41.
A location outside Jerusalem, as described in Hilchot Ma'aseh HaKorbanot 7:4.
42.
lbid. 5:18.
43.
This was known via the signals mentioned above.
44.
Ibid. 7:5.
45.
Hilchot K’lei Hamikdash 8:11.
46.
The Tosefta (Chagigah 2:4) relates that there was a synagogue on the Temple Mount where people would pray on the Sabbath and festivals. In the Second Temple era, daily prayer had already been institutionalized and was observed in the Temple as well.
47.
Leviticus, ch. 16, where the details of the service performed by the High Priest on Yom Kippur are mentioned.
48.
Leviticus 23:26-32. This passage is located close enough to the previous one that the High Priest will be able to roll the Torah scroll to it without a significant delay.
49.
Numbers 29:7-11.
50.
For as stated in Gitlin 60b (see Hilchot Tefilah 12:5), passages of the Written Law should not be read by heart. Nevertheless, an exception was made in this instance, because, there was no alternative as the Rambam explains.
51.
For the delay would be an inconvenience to the congregation.
52.
There is no difficulty, however, if two people read from two Torah scrolls as is the custom on festivals, when Rosh Chodesh falls on the Sabbath, or the like. See Hilchot Tefilah 5:23.
53.
See Hilchot Tefilah 12:5.
54.
Yoma 7:1states that the High Priest recites eight blessings on the Torah reading. According to the reckoning here, there would be nine blessings. In his Commentary to the Mishnah (Yoma, op. cit.; Sotah 7:5), the Rambam does not mention the blessing for the deliverance of the Jewish people as a separate blessing. It is possible to explain that here he considers both of the blessings recited for the Torah reading as a single blessing.
55.
He recites and concludes the first two of these blessings as one would in the daily Shemoneh Esreh prayers. He recites the third blessing according to the text recited in the daily Shemoneh Esreh, but concludes it differently, as the Rambam states.
56.
I.e., in contrast to the following blessings where the text is improvised, each High Priest making up the version he recites. See Hilchot Ta’aniot 3:7, Hilchot Chagigah 3:4.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.
The text on this page contains sacred literature. Please do not deface or discard.
