1The High Priest enters the Holy of Holies each year only on Yom Kippur.1 An ordinary priest may enter the Sanctuary for service every day.2אאֵין כּוֹהֵן גָּדוֹל נִכְנָס לְקֹדֶשׁ הַקֳּדָשִׁים אֶלָא מִיּוֹם הַכִּפּוּרִים לְיוֹם הַכִּפּוּרִים. וְכוֹהֵן הֶדְיוֹט נִכְנָס בְּכָל יוֹם לַקֹּדֶשׁ לָעֲבוֹדָה.
2The priests were all3 warned not to enter the Sanctuary or the Holy of Holies when they are not in the midst of the service,4 as Leviticus 16:2 states: “He shall not come to the Holy Chamber at all time”—this refers to the Holy of Holies. “... Within the curtain”—this warns the priests against unwarranted entry into the entire Temple.5בוְהֻזְהֲרוּ כָּל הַכּוֹהֲנִים שֶׁלֹּא יִכָּנְסוּ לַקֹּדֶשׁ אוֹ לְקֹדֶשׁ הַקֳּדָשִׁים שֶׁלֹּא בִּשְׁעַת עֲבוֹדָה, שֶׁנֶּאֱמַר "וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ" (ויקרא טז, ב) - זֶה קֹדֶשׁ הַקֳּדָשִׁים; "מִבֵּית לַפָּרֹכֶת" (שם) - לְהַזְהִיר עַל כָּל הַבַּיִת.
3A priest—whether an ordinary priest or a High Priest—who enters the Holy of Holies on any of the other days of the year, or a High Priest who enters there on Yom Kippur outside the time of service, is liable for death at the hand of heaven, as ibid. states: “And he shall not die.”גכּוֹהֵן שֶׁנִּכְנַס לְקֹדֶשׁ הַקֳּדָשִׁים בִּשְׁאָר יְמוֹת הַשָּׁנָה, בֵּין כּוֹהֵן הֶדְיוֹט בֵּין כּוֹהֵן גָּדוֹל, אוֹ כּוֹהֵן גָּדוֹל שֶׁנִּכְנַס לוֹ בְּיוֹם הַכִּפּוּרִים שֶׁלֹּא בִּשְׁעַת הָעֲבוֹדָה - חַיָּב מִיתָה בִּידֵי שָׁמַיִם, שֶׁנֶּאֱמַר "וְלֹא יָמוּת" (ויקרא טז, ב).
How many times does he enter on Yom Kippur? Four, as will be explained in the appropriate place.6 If he enters a fifth time, he is liable for death at the hand of heaven.וְכַמָּה פְּעָמִים הוּא נִכְנָס לְשָׁם בְּיוֹם הַכִּפּוּרִים? אַרְבַּע, כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ. וְאִם נִכְנַס חֲמִישִׁית, חַיָּב מִיתָה בִּידֵי שָׁמַיִם.
4One—whether an ordinary priest or a High priest—who enters the Sacred Chamber outside the Holy of Holies not for the sake of service, nor prostrating oneself7 is liable for lashes, but is not liable for death. This is derived from the above verse which states: “Before the covering that is upon the Ark so that he will not die.” Implied is that for unauthorized entry into the Holy of Holies, he is liable for death, but entering the remainder of the Sanctuary is merely the violation of a negative commandment and is punishable by lashes.דוְהַנִּכְנָס לַקֹּדֶשׁ, חוּץ לְקֹדֶשׁ הַקֳּדָשִׁים, שֶׁלֹּא לָעֲבוֹדָה אוֹ לְהִשְׁתַּחֲווֹת, בֵּין הֶדְיוֹט בֵּין גָּדוֹל - לוֹקֶה; וְאֵינוֹ חַיָּב מִיתָה, שֶׁנֶּאֱמַר "אֶל פְּנֵי הַכַּפֹּרֶת... וְלֹא יָמוּת" (ויקרא טז, ב) - עַל קֹדֶשׁ הַקֳּדָשִׁים בְּמִיתָה, וְעַל שְׁאָר הַבַּיִת בְּלַאו וְלוֹקֶה.
5A priest—whether an ordinary priest or a High priest—who departs from the Temple is liable for death8 at the hand of heaven only in the midst of his service,9 as ibid 10:7 states: “From the entrance to the Tent of Meeting, you shall not depart, lest you die.” Implied is that you should not abandon the service and leave hastily and in panic because of this decree.10 Similarly, the charge issued to the High Priest ibid. 21:12: “He shall not depart from the Temple,” applies only in the midst of his service, i.e., that he should not abandon his service and depart.הכּוֹהֵן שֶׁיָּצָא מִן הַמִּקְדָּשׁ בִּשְׁעַת הָעֲבוֹדָה בִּלְבַד - חַיָּב מִיתָה, בֵּין כּוֹהֵן גָּדוֹל בֵּין כּוֹהֵן הֶדְיוֹט, שֶׁנֶּאֱמַר "וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ פֶּן תָּמֻתוּ" (ויקרא י, ז) - כְּלוֹמַר לֹא תַנִּיחוּ עֲבוֹדָה וְתֵצְאוּ מְבֹהָלִים, מִפְּנֵי גְּזֵרָה זוֹ. וְכֵן זֶה שֶׁנֶּאֱמַר בְּכוֹהֵן גָּדוֹל "וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא" (ויקרא כא, יב) - אֵינוֹ אֶלָא בִּשְׁעַת הָעֲבוֹדָה בִּלְבַד, שֶׁלֹּא יַנִּיחַ עֲבוֹדָתוֹ וְיֵצֵא.
6If so, why was this warning repeated for the High Priest? Because there is a difference between the laws that apply to him and those which apply to an ordinary priest. When an ordinary priest was in the midst of his service in the Temple and he heard that a person for whom he is obligated to mourn has died, he should not perform sacrificial service, even though he does not leave the Temple,11 because he is in an acute state of mourning.12 If he performed service while in an acute state of mourning, he profanes his service, whether he is offering an individual sacrifice or a communal offering.ואִם כֵּן, מִפְּנֵי מַה נִשְׁנֵית אַזְהָרָה זוֹ בְּכוֹהֵן גָּדוֹל? שֶׁכּוֹהֵן הֶדְיוֹט שֶׁהָיָה בַּמִּקְדָּשׁ בַּעֲבוֹדָתוֹ וְשָׁמַע שֶׁמֵּת לוֹ מֵת שֶׁהוּא חַיָּב לְהִתְאַבֵּל עָלָיו, אַף עַל פִּי שֶׁאֵינוֹ יוֹצֶא מִן הַמִּקְדָּשׁ - אֵינוֹ עוֹבֵד מִפְּנֵי שֶׁהוּא אוֹנֵן; וְאִם עָבַד, וְהוּא אוֹנֵן שֶׁל תּוֹרָה - חִלֵּל עֲבוֹדָתוֹ, בֵּין בְּקָרְבַּן יָחִיד בֵּין בְּקָרְבַּן צִבּוּר.
A High Priest, by contrast, performs sacrificial service while he is in a state of acute mourning, as implied by ibid.: “From the Temple, he should not depart and not profane.” Implied is that he should remain in the Temple and perform the service with which he was involved and it does not become profaned.אֲבָל כּוֹהֵן גָּדוֹל עוֹבֵד כְּשֶׁהוּא אוֹנֵן, שֶׁנֶּאֱמַר "וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא וְלֹא יְחַלֵּל" (ויקרא כא, יב) - כְּלוֹמַר יֵשֵׁב וְיַעֲבֹד עֲבוֹדָה שֶׁהָיָה עוֹסֵק בָּהּ וְאֵינָהּ מִתְחַלֶּלֶת.
7What is the source that teaches that the service of one in an acute state of mourning is invalid? It is derived from an inference from a less severe situation to a more severe one.13 A priest disqualified because of a physical deformity may partake of sacrificial foods.14 Nevertheless, if he performs service, he profanes it.15 How much more so should one who is in acute mourning and thus forbidden to partake of sacrificial foods16 —as Deuteronomy 26:14 states: “I did not eat from it in a state of acute morning”—profane his service if he performs it.זוּמְנַיִן שֶׁעֲבוֹדַת הָאוֹנֵן פְּסוּלָה? מִקַּל וְחֹמֶר: אִם בַּעַל מוּם שֶׁאוֹכֵל בַּקֳּדָשִׁים, אִם עָבַד – חִלֵּל; אוֹנֵן שֶׁהוּא אָסוּר לֶאֱכֹל בַּקֳּדָשִׁים, שֶׁנֶּאֱמַר "לֹא אָכַלְתִּי בְאֹנִי מִמֶּנּוּ" (דברים כו, יד) - דִּין הוּא שֶׁיְּחַלֵּל.
8Although a High Priest may perform service while he is in a state of acute mourning, he is forbidden to partake of sacrificial food, as Leviticus 10:19 states: “If I had partaken of the sin-offering today, would it have found favor in God’s eyes.”17 Similarly, he does not participate in the division of the sacrificial foods so that he could partake of the food in the evening.חוְאַף עַל פִּי שֶׁכּוֹהֵן גָּדוֹל עוֹבֵד אוֹנֵן, אָסוּר לֶאֱכֹל בַּקֳּדָשִׁים, שֶׁנֶּאֱמַר "וְאָכַלְתִּי חַטָּאת הַיּוֹם הַיִּיטַב בְּעֵינֵי ה'" (ויקרא י, יט). וְכֵן אֵינוֹ חוֹלֵק לֶאֱכֹל לָעֶרֶב.
When a person in an acute state of mourning performs sacrificial service, he is not liable for lashes. He is permitted to touch sacrificial foods even though he did not immerse himself in a mikveh, for this safeguard was enforced only with regard to eating. With regard to touching objects, he is considered as pure, as will be explained in the appropriate place.18אוֹנֵן שֶׁעָבַד, אֵינוֹ לוֹקֶה. וּמֻתָּר לִגַּע בַּקֳּדָשִׁים, אַף עַל פִּי שֶׁלֹּא טָבַל; שֶׁלֹּא עָשׂוּ מַעֲלָה אֶלָא בַּאֲכִילָה, אֲבָל בִּנְגִיעָה, הֲרֵי הוּא טָהוֹר, כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ.
9What is meant by a person in an acute state of mourning? One who lost one of the relatives19 for whom he is required to mourn. On the day of the person’s death, he is considered in acute mourning according to Scriptural Law. And at night, he is in acute mourning according to Rabbinic Law.טאֵיזֶה הוּא אוֹנֵן? זֶה שֶׁמֵּת לוֹ מֵת מִן הַקְּרוֹבִים שֶׁהוּא חַיָּב לְהִתְאַבֵּל עֲלֵיהֶן, בְּיוֹם הַמִּיתָה בִּלְבַד, הוּא שֶׁנִּקְרָא אוֹנֵן דִּין תּוֹרָה, וְלַיְלָה הוּא אוֹנֵן מִדִּבְרֵי סוֹפְרִים.
10When it was necessary to wait several days and only afterwards, a corpse was buried, for all those days after the day of the deceased’s passing, his relative is considered in an acute state of mourning according to Rabbinic Law. This also applies with regard to the day of burial, but not the following night.יוּמֵת שֶׁשָּׁהָה יָמִים וְאַחַר כָּךְ נִקְבַּר - כָּל אוֹתָם הַיָּמִים שֶׁאַחַר יוֹם הַמִּיתָה הוּא אוֹנֵן מִדִּבְרֵיהֶם, וְכֵן יוֹם הַקְּבוּרָה. וְאֵינוֹ תּוֹפֵס לֵילוֹ.
Therefore if a close relative of a priest dies and he buries him after the day of his death, throughout the day of the burial, he may not offer or partake of sacrifices according to Rabbinic Law. He should then immerse himself and partake of sacrifices at night.לְפִיכָךְ מִי שֶׁמֵּת לוֹ מֵת, וּקְבָרוֹ לְאַחַר יוֹם הַמִּיתָה - כָּל יוֹם הַקְּבוּרָה, אֵינוֹ מַקְרִיב וְאֵינוֹ אוֹכֵל בַּקֳּדָשִׁים מִדִּבְרֵיהֶם; וְטוֹבֵל וְאוֹכֵל לָעֶרֶב.
The day on which a person hears a report that a relative of his died within 30 days20 and the day on which he gathers his bones21 is considered as the day of one’s burial, but the restrictions do not apply at night even according to Rabbinic Law. He should immerse himself and partake of sacrifices at night.וְיוֹם שְׁמוּעָה קְרוֹבָה וְיוֹם לִקּוּט עֲצָמוֹת - הֲרֵי הוּא כְּיוֹם קְבוּרָה, שֶׁאֵינוֹ תּוֹפֵס לֵילוֹ, וְאַפִלּוּ מִדִּבְרֵיהֶם. לְפִיכָךְ טוֹבֵל וְאוֹכֵל בַּקֳּדָשִׁים לָעֶרֶב.
On the day of a close relative’s death, by contrast, just as it is forbidden to partake of sacrificial foods during the day according to Scriptural Law, so too, it is forbidden for him to partake of them that night according to Rabbinic Law. The only exception is the Paschal sacrifice which he may eat at night, as will be explained in the appropriate place.22אֲבָל יוֹם הַמִּיתָה - כְּשֵׁם שֶׁאָסוּר לֶאֱכֹל בּוֹ קֳדָשִׁים מִן הַתּוֹרָה, כָּךְ אָסוּר לֶאֱכֹל בְּלֵילוֹ מִדִּבְרֵיהֶם; חוּץ מִן הַפֶּסַח בִּלְבַד, שֶׁהוּא אוֹכֵל לָעֶרֶב כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ.
11Throughout the seven days of mourning, a mourner should not send sacrifices to be offered in the Temple.23 Indeed, he should not send even wine, wood, or frankincense. Similarly, a person afflicted with tzara’at24 should not send his sacrifices to be offered in the Temple. For as long as he is not fit to enter the camp of the Levites,25 he is not fit for his sacrifices to be offered.יאהָאָבֵל אֵינוֹ מְשַׁלֵּחַ קָרְבְּנוֹתָיו כָּל שִׁבְעָה, אַפִלּוּ יַיִן אוֹ עֵצִים אוֹ לְבוֹנָה. וְכֵן הַמְּצֹרָע אֵינוֹ מְשַׁלֵּחַ קָרְבְּנוֹתָיו. כָּל זְמַן שֶׁאֵינוֹ רָאוּי לְבִיאָה אֶל הַמַּחֲנֶה, אֵינוֹ רָאוּי לַהַקְרָבָה.
There is an unresolved question whether a person under a ban of ostracism26 may send his sacrifices to be offered or not.27 Hence, if they were offered on his behalf, his obligation is satisfied.אֲבָל הַמְּנֻדֶּה יֵשׁ בּוֹ סָפֵק אִם מְשַׁלֵּחַ אוֹ אֵינוֹ מְשַׁלֵּחַ; לְפִיכָךְ אִם הִקְרִיבוּ עָלָיו, נִרְצָה.
12A person who is impure because of contact with a dead lizard or the like and an uncircumcised person may send their sacrifices28 and they are offered with the exception of the Paschal sacrifice. That sacrifice may not be offered for a person who is impure because of contact with a dead lizard.29 Nor may a Paschal sacrifice be offered for an uncircumcised person, as will be explained.30 No sacrifices at all are offered for a person who is impure because of contact with a corpse until he becomes ritually pure.31יבטְמֵא שֶׁרֶץ וְכַיּוֹצֵא בּוֹ, וְהֶעָרֵל - מְשַׁלְּחִין אֶת קָרְבְּנוֹתֵיהֶם וּמַקְרִיבִין עֲלֵיהֶן; חוּץ מִפֶּסַח, שֶׁאֵין שׁוֹחֲטִין אוֹתוֹ עַל טְמֵא שֶׁרֶץ, וְאֵין שׁוֹחֲטִין עַל הֶעָרֵל פֶּסַח, כְּמוֹ שֶׁיִּתְבָּאֵר. אֲבָל טְמֵא מֵת - אֵין מַקְרִיבִין עָלָיו קָרְבָּן כְּלָל עַד שֶׁיִּטְהַר.
