1God spoke to Moses after the death of Aaron’s two sons, when, having drawn near to God, they died. |
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אוַיְדַבֵּ֤ר יְהוָֹה֙ אֶל־משֶׁ֔ה אַֽחֲרֵ֣י מ֔וֹת שְׁנֵ֖י בְּנֵ֣י אַֽהֲרֹ֑ן בְּקָרְבָתָ֥ם לִפְנֵֽי־יְהוָֹ֖ה וַיָּמֻֽתוּ: |
וַיְדַבֵּר ה' אֶל־משֶׁה אַֽחֲרֵי מוֹת שְׁנֵי בְּנֵי אַֽהֲרֹן וגו' - God spoke to Moses after the death of Aaron’s two sons… Why does Scripture state this? Rabbi Elazar ben Azaryah would illustrate this through a parable of a sick person who was visited by a doctor. He told him: “Do not eat cold food and do not lie in a damp place.” Another doctor came and told him: “Do not eat cold food and do not lie in a damp place, so that you do not die the same way so-and-so died.” The second doctor has motivated him more than the first. That is why it says here: “after the death of Aaron’s two sons” – |
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וַיְדַבֵּר ה' אֶל־משֶׁה אַֽחֲרֵי מוֹת שְׁנֵי בְּנֵי אַֽהֲרֹן וגו'.
מַה תַּלְמוּד לוֹמָר? הָיָה רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מוֹשְׁלוֹ מָשָׁל לְחוֹלֶה שֶׁנִּכְנָס אֶצְלוֹ רוֹפֵא, אָמַר לוֹ אַל תֹּאכַל צוֹנֵן וְאַל תִּשְׁכַּב בְּטַחַב; בָּא אַחֵר וְאָמַר לוֹ אַל תֹּאכַל צוֹנֵן וְאַל תִּשְׁכַּב בְּטַחַב שֶׁלֹּא תָמוּת כְּדֶרֶךְ שֶׁמֵּת פְּלוֹנִי, זֶה זֵרְזוֹ יוֹתֵר מִן הָרִאשׁוֹן, לְכָךְ נֶאֱמַר אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן:
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2God said to Moses: “Speak to your brother Aaron, and tell him that he must not come whenever he wishes into the Sanctuary beyond the partition Curtain, in front of the Cover that rests upon the Ark—in order that he not die, for I appear in a cloud over the Ark Cover. |
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בוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה דַּבֵּר֘ אֶל־אַֽהֲרֹ֣ן אָחִ֒יךָ֒ וְאַל־יָבֹ֤א בְכָל־עֵת֙ אֶל־הַקֹּ֔דֶשׁ מִבֵּ֖ית לַפָּרֹ֑כֶת אֶל־פְּנֵ֨י הַכַּפֹּ֜רֶת אֲשֶׁ֤ר עַל־הָֽאָרֹן֙ וְלֹ֣א יָמ֔וּת כִּ֚י בֶּֽעָנָ֔ן אֵֽרָאֶ֖ה עַל־הַכַּפֹּֽרֶת: |
וַיֹּאמֶר ה' אֶל־משֶׁה דַּבֵּר אֶל־אַֽהֲרֹן אָחִיךָ וְאַל־יָבֹא - God said to Moses: Speak to your brother Aaron, that he must not come - i.e., impress upon him not to repeat his sons’ mistake, so that he not die the same way his sons died. |
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וַיֹּאמֶר ה' אֶל־משֶׁה דַּבֵּר אֶל־אַֽהֲרֹן אָחִיךָ וְאַל־יָבֹא.
שֶׁלֹּא יָמוּת כְּדֶרֶךְ שֶׁמֵּתוּ בָנָיו:
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וְלֹא יָמוּת - (lit.) And he will not die - for if he does enter, he will die. |
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וְלֹא יָמוּת.
שֶׁאִם בָּא הוּא מֵת (ספרא):
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כִּי בֶּֽעָנָן אֵֽרָאֶה - For I appear in a cloud - i.e., for I always appear there with My pillar of cloud, and since My Presence is revealed there, he must be careful not to enter regularly. This is its straightforward meaning. And our rabbis expounded it thus: He must not enter except (כִּי) when he produces a cloud formed by burning the incense on Yom Kippur. |
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כִּי בֶּֽעָנָן אֵֽרָאֶה.
כִּי תָמִיד אֲנִי נִרְאֶה שָׁם עִם עַמּוּד עֲנָנִי, וּלְפִי שֶׁגִּלּוּי שְׁכִינָתִי שָׁם, יִזָּהֵר שֶׁלֹּא יַרְגִּיל לָבֹא, זֶהוּ פְשׁוּטוֹ; וּמִדְרָשׁוֹ: לֹא יָבֹא כִּי אִם בַּעֲנַן הַקְּטֹרֶת בְּיוֹם הַכִּפּוּרִים (יומא נ"ג):
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3It is only by means of the following procedure that Aaron must enter the Holy of Holies: by bringing a young bull as a sin-offering and a ram as an ascent-offering. |
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גבְּזֹ֛את יָבֹ֥א אַֽהֲרֹ֖ן אֶל־הַקֹּ֑דֶשׁ בְּפַ֧ר בֶּן־בָּקָ֛ר לְחַטָּ֖את וְאַ֥יִל לְעֹלָֽה: |
בְּזֹאת - (lit.) With this. The numerical value of בְּזֹאת is 410 – an allusion to the number of years that the First Temple stood. |
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בְּזֹאת.
גִּימַטְרִיָּא שֶׁלּוֹ אַרְבַּע מֵאוֹת וְעֶשֶׂר, רֶמֶז לְבַיִת רִאשׁוֹן (ויקרא רבה כ"א):
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בְּזֹאת יָבֹא אַֽהֲרֹן וגומר - By means of the following Aaron must enter…. and even then not at all times, but only on Yom Kippur, as is detailed at the end of this passage: “In the seventh month, on the tenth of the month….” |
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בְּזֹאת יָבֹא אַֽהֲרֹן וגומר.
וְאַף זוֹ לֹא בְכָל עֵת, כִּי אִם בְּיוֹם הַכִּפּוּרִים, כְּמוֹ שֶׁמְּפֹרָשׁ בְּסוֹף הַפָּרָשָׁה "בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ" (שם):
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4He must wear a linen tunic paid for with Sanctuary funds; linen trousers must be upon his flesh; he must gird himself with a linen sash; and he must wear a linen turban. These are holy garments, and therefore, he must immerse himself in the water of a mikveh before he dons them. |
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דכְּתֹֽנֶת־בַּ֨ד קֹ֜דֶשׁ יִלְבָּ֗שׁ וּמִכְנְסֵי־בַד֘ יִֽהְי֣וּ עַל־בְּשָׂרוֹ֒ וּבְאַבְנֵ֥ט בַּד֙ יַחְגֹּ֔ר וּבְמִצְנֶ֥פֶת בַּ֖ד יִצְנֹ֑ף בִּגְדֵי־קֹ֣דֶשׁ הֵ֔ם וְרָחַ֥ץ בַּמַּ֛יִם אֶת־בְּשָׂר֖וֹ וּלְבֵשָֽׁם: |
כְּתֹֽנֶת־בַּד וגו' - A linen tunic… This tells us that he does not officiate inside the Holy of Holies with the eight garments with which he officiates outside it, in the Sanctuary and Courtyard, because they contain gold, which occasioned the sin of the Golden Calf, and this would be inappropriate, for an accuser cannot become a defender. Rather, he wears the same four garments as an ordinary priest, which are all made of linen. |
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כְּתֹֽנֶת־בַּד וגו'.
מַגִּיד שֶׁאֵינוֹ מְשַׁמֵּשׁ לִפְנִים בִּשְׁמוֹנָה בְגָדִים שֶׁהוּא מְשַׁמֵּשׁ בָּהֶן בַּחוּץ, שֶׁיֵּשׁ בָּהֶם זָהָב, לְפִי שֶׁאֵין קָטֵגוֹר נַעֲשֶׂה סָנֵגוֹר, אֶלָּא בְּאַרְבָּעָה כְּכֹהֵן הֶדְיוֹט — וְכֻלָּן שֶׁל בּוּץ (ראש השנה כ"ו):
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קֹדֶשׁ יִלְבָּשׁ - (lit.) He must wear a holy [tunic] - i.e., they must be purchased using funds from the Temple treasury. |
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קֹדֶשׁ יִלְבָּשׁ.
שֶׁיִּהְיוּ מִשֶּׁל הֶקְדֵּשׁ (ספרא):
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יִצְנֹף - Its meaning is as Onkelos translates it: יָחֵת בְּרֵישֵׁהּ “he must place on his head,” similar to וַתַּנַּח בִּגְדּוֹ, which Onkelos translates as וַאֲחִתְּתֵהּ “she placed his garment.” |
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יִצְנֹף.
כְּתַרְגּוּמוֹ, יָחֵת בְּרֵישֵׁיהּ — יַנִּיחַ בְּרֹאשׁוֹ, כְּמוֹ וַתַּנַּח בִּגְדוֹ (בראשית ל"ט) — וַאֲחִתְּתֵהּ:
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וְרָחַץ בַּמַּיִם - He must immerse [himself] in the water. On that day, he requires immersion in a mikveh each time he changes clothes. Five times he would change his clothes: whenever he proceeded from the service pertaining to inside the Holy of Holies to the service outside it or from the service outside to the service inside, he would change from golden garments to white linen garments or from white garments to golden garments, and with every change of clothes he required immersion and twice washing his hands and feet from the Laver, once before removing one set and once after donning the other. |
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וְרָחַץ בַּמַּיִם.
אוֹתוֹ הַיּוֹם טָעוּן טְבִילָה בְּכָל חֲלִיפוֹתָיו; וְחָמֵשׁ פְּעָמִים הָיָה מַחֲלִיף מֵעֲבוֹדַת פְּנִים לַעֲבוֹדַת חוּץ, וּמִחוּץ לִפְנִים, וּמְשַׁנֶּה מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן וּמִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב, וּבְכָל חֲלִיפָה טָעוּן טְבִילָה וּשְׁנֵי קִדּוּשֵׁי יָדַיִם וְרַגְלַיִם מִן הַכִּיּוֹר (יומא ל"א):
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5From the community of the Israelites he must take two he-goats as a sin-offering and one ram as an ascent-offering. |
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הוּמֵאֵ֗ת עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל יִקַּ֛ח שְׁנֵֽי־שְׂעִירֵ֥י עִזִּ֖ים לְחַטָּ֑את וְאַ֥יִל אֶחָ֖ד לְעֹלָֽה: |
6Aaron must bring forward his sin-offering bull and atone for himself and for his household. |
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ווְהִקְרִ֧יב אַֽהֲרֹ֛ן אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־ל֑וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֥ד בֵּיתֽוֹ: |
אֶת־פַּר הַֽחַטָּאת אֲשֶׁר־לוֹ - (lit.) The sin-offering bull, which is his - the same one mentioned above. The wording here teaches you that it must be brought from his own funds and not from those of the community. |
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אֶת־פַּר הַֽחַטָּאת אֲשֶׁר־לוֹ.
הָאָמוּר לְמַעְלָה, וְלִמֶּדְךָ כָּאן שֶׁמִּשֶּׁלּוֹ הוּא בָא וְלֹא מִשֶּׁל צִבּוּר (שם ג'):
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וְכִפֶּר בַּֽעֲדוֹ וּבְעַד בֵּיתֽוֹ - And atone for himself and for his household - this means that he confesses on it his sins and the sins of his household. |
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וְכִפֶּר בַּֽעֲדוֹ וּבְעַד בֵּיתֽוֹ.
מִתְוַדֶּה עָלָיו עֲוֹנוֹתָיו וַעֲוֹנוֹת בֵּיתוֹ (שם ל"ו):
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7He must take the two he-goats and place them before God, outside the entrance to the Tent of Meeting. |
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זוְלָקַ֖ח אֶת־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶֽעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד: |
8Aaron must place lots upon the two he-goats, one lot for God and the other lot for Azazel. |
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חוְנָתַ֧ן אַֽהֲרֹ֛ן עַל־שְׁנֵ֥י הַשְּׂעִירִ֖ם גֹּֽרָל֑וֹת גּוֹרָ֤ל אֶחָד֙ לַֽיהֹוָ֔ה וְגוֹרָ֥ל אֶחָ֖ד לַֽעֲזָאזֵֽל: |
וְנָתַן אַֽהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גֹּֽרָלוֹת - Aaron must place lots upon the two he-goats. He stands one to the right and the other to the left, places his two hands into the vessel containing the lots, draws one lot with his right hand and the other with his left, and places them upon the goats. The goat with the lot inscribed “for God” is designated for God, and the one with the lot inscribed “for Azazel” is sent to Azazel. |
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וְנָתַן אַֽהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גֹּֽרָלוֹת.
מַעֲמִיד אֶחָד לְיָמִין וְאֶחָד לִשְׂמֹאל, וְנוֹתֵן שְׁתֵּי יָדָיו בַּקַּלְפִּי, וְנוֹטֵל גּוֹרָל בְּיָמִין וַחֲבֵרוֹ בִּשְׂמֹאל וְנוֹתֵן עֲלֵיהֶם, אֶת שֶׁכָּתוּב בּוֹ "לַשֵּׁם" הוּא לַשֵּׁם, וְאֶת שֶׁכָּתוּב בּוֹ "לַעֲזָאזֵל" מִשְׁתַּלֵּחַ לַעֲזָאזֵל (יומא ל"ט):
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עֲזָאזֵֽל - Azazel. It is a rocky and harsh cliff, a high precipice, as it says, אֶרֶץ גְּזֵרָה (lit.) “a craggy land,” implying that it is sharp. |
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עֲזָאזֵֽל.
הוּא הַר עַז וְקָשֶׁה, צוּק גָּבוֹהַּ, שֶׁנֶּאֱמַר אֶרֶץ גְזֵרָה — חֲתוּכָה:
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9Aaron must offer up the he-goat upon which the lot for God came up by designating it as a sin-offering. |
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טוְהִקְרִ֤יב אַֽהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָ֛יו הַגּוֹרָ֖ל לַֽיהוָֹ֑ה וְעָשָׂ֖הוּ חַטָּֽאת: |
וְעָשָׂהוּ חַטָּֽאת - (lit.) And make it a sin-offering - i.e., when he places the lot on it, he designates it as a sin-offering by saying: לַה׳ חַטָּאת “for God, a sin-offering.” |
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וְעָשָׂהוּ חַטָּֽאת.
כְּשֶׁמַּנִיחַ הַגּוֹרָל עָלָיו קוֹרֵא לוֹ שֵׁם וְאוֹמֵר "לַה' חַטָּאת":
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10The he-goat for which the lot for Azazel came up must be left standing alive before God, to atone by confession on it and to send it away into the desert to Azazel. |
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יוְהַשָּׂעִ֗יר אֲשֶׁר֩ עָלָ֨ה עָלָ֤יו הַגּוֹרָל֙ לַֽעֲזָאזֵ֔ל יָֽעֳמַד־חַ֛י לִפְנֵ֥י יְהוָֹ֖ה לְכַפֵּ֣ר עָלָ֑יו לְשַׁלַּ֥ח אֹת֛וֹ לַֽעֲזָאזֵ֖ל הַמִּדְבָּֽרָה: |
יָֽעֳמַד־חַי - “must be kept alive” - is the equivalent of יֻעֲמַד חַי – i.e., by others, and Onkelos’ translation concurs with this: יִתָּקַם כַּד חַי “must be made to stand while alive.” Why does Scripture say חַי “alive”? The answer is: Since it says: “to send it away to Azazel,” and I do not know if this means sending it to death or to life, it therefore says here: “it must be left standing alive” – its standing alive lasts until it is sent away; we thus infer from here that its sending away is to death. |
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יָֽעֳמַד־חַי.
כְּמוֹ יֻעֲמַד חַי — עַל יְדֵי אֲחֵרִים, וְתַרְגּוּמוֹ יִתָּקַם כַּד חַי; מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁנֶּאֱמַר לְשַׁלֵּחַ אֹתוֹ לַעֲזָאזֵל וְאֵינִי יוֹדֵעַ שִׁלּוּחוֹ אִם לְמִיתָה אִם לְחַיִּים, לְכָךְ נֶאֱמַר יָעֳמַד חַי, עֲמִידָתוֹ חַי עַד שֶׁיִּשְׁתַּלֵּחַ, מִכָּאן שֶׁשִּׁלּוּחוֹ לְמִיתָה (ספרא):
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לְכַפֵּר עָלָיו - To atone on it - i.e., that Aaron must make confession upon it, as it says: “and confess upon it….” |
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לְכַפֵּר עָלָיו.
שֶׁיִּתְוַדֶּה עָלָיו, כְּדִכְתִיב "וְהִתְוַדָּה עָלָיו" וְגוֹ':
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11Aaron must bring forward his sin-offering bull and atone for himself and for his household. He must slaughter his sin-offering bull. |
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יאוְהִקְרִ֨יב אַֽהֲרֹ֜ן אֶת־פַּ֤ר הַֽחַטָּאת֙ אֲשֶׁר־ל֔וֹ וְכִפֶּ֥ר בַּֽעֲד֖וֹ וּבְעַ֣ד בֵּית֑וֹ וְשָׁחַ֛ט אֶת־פַּ֥ר הַֽחַטָּ֖את אֲשֶׁר־לֽוֹ: |
וְכִפֶּר בַּֽעֲדוֹ וגו' - And atone for himself… This indicates a second confession, for himself and for his fellow priests, who are all termed בֵּיתוֹ “his house,” as it says: “House of Aaron! Bless God!” From here we learn that the priests gain atonement through this sacrifice. Their entire atonement is for entering the Sanctuary or eating from sacrifices in a state of ritual defilement, as it says: “He will effect atonement for any ritual defilement of the holy things….” |
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וְכִפֶּר בַּֽעֲדוֹ וגו'.
וִדּוּי שֵׁנִי, עָלָיו וְעַל אֶחָיו הַכֹּהֲנִים, שֶׁהֵם כֻּלָּם קְרוּיִים בֵּיתוֹ, שֶׁנֶּאֱמַר "בֵּית אַהֲרֹן בָּרֲכוּ אֶת ה'" וְגוֹ' (תהילים קל"ה), מִכָּאן שֶׁהַכֹּהֲנִים מִתְכַּפְּרִין בּוֹ, וְכָל כַּפָּרָתָן אֵינָהּ אֶלָּא עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, כְּמוֹ שֶׁנֶּאֱמַר (פסוק ט"ז), "וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת" וְגוֹ' (ספרא; שבועות ז'):
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12He must take a pan full of burning coals from upon the Altar—from before God—and two handfuls of fine incense, and bring it beyond the Curtain. |
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יבוְלָקַ֣ח מְלֹֽא־הַ֠מַּחְתָּ֠ה גַּֽחֲלֵי־אֵ֞שׁ מֵעַ֤ל הַמִּזְבֵּ֨חַ֙ מִלִּפְנֵ֣י יְהֹוָ֔ה וּמְלֹ֣א חָפְנָ֔יו קְטֹ֥רֶת סַמִּ֖ים דַּקָּ֑ה וְהֵבִ֖יא מִבֵּ֥ית לַפָּרֹֽכֶת: |
מֵעַל הַמִּזְבֵּחַ - From the Altar - i.e., the Outer Altar. |
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מֵעַל הַמִּזְבֵּחַ.
הַחִיצוֹן:
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מִלִּפְנֵי ה' - Before God - i.e., from the side of the Altar that is in front of the entrance, and that is the west side. |
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מִלִּפְנֵי ה'.
מִצַּד שֶׁלִּפְנֵי הַפֶּתַח, וְהוּא צַד מַעֲרָבִי:
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דַּקָּה - Fine. Why does Scripture state here דַּקָּה “fine”? Surely all incense was required to be fine, as it says: “You must grind some of it very finely”? It is only telling us that this incense must be extra fine, for on the day before Yom Kippur, it was returned to the mortar and reground. |
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דַּקָּה.
מַה תַּלְמוּד לוֹמָר דַּקָּה? וַהֲלֹא כָל הַקְּטֹרֶת דַּקָּה הִיא, שֶׁנֶּאֱמַר וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק (שמות ל"ו), אֶלָּא שֶׁתְּהֵא דַּקָּה מִן הַדַּקָּה, שֶׁבְּעֶרֶב יֹהַ"כִּ הָיָה מַחֲזִירָהּ לַמַּכְתֶּשֶׁת (כריתות ו'):
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13He must place the incense upon the fire before God, so that the cloud of the incense envelop the Ark-Cover that is above the Tablets of the Testimony, in order that he not die. |
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יגוְנָתַ֧ן אֶת־הַקְּטֹ֛רֶת עַל־הָאֵ֖שׁ לִפְנֵ֣י יְהֹוָ֑ה וְכִסָּ֣ה | עֲנַ֣ן הַקְּטֹ֗רֶת אֶת־הַכַּפֹּ֛רֶת אֲשֶׁ֥ר עַל־הָֽעֵד֖וּת וְלֹ֥א יָמֽוּת: |
עַל־הָאֵשׁ - Upon the fire - that is in the pan. |
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עַל־הָאֵשׁ.
שֶׁבְּתוֹךְ הַמַּחְתָּה:
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וְלֹא יָמֽוּת - In order that he not die - but if he did not prepare the incense exactly as prescribed, he is liable for the death penalty. |
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וְלֹא יָמֽוּת.
הָא אִם לֹא עֲשָֹאָהּ כְּתִקְנָהּ חַיָּב מִיתָה (ספרא):
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14He must take some of the bull’s blood and dash it with his index finger toward the eastern side of the Ark Cover; he must then dash some of the blood with his index finger seven times in front of the Ark Cover. |
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ידוְלָקַח֙ מִדַּ֣ם הַפָּ֔ר וְהִזָּ֧ה בְאֶצְבָּע֛וֹ עַל־פְּנֵ֥י הַכַּפֹּ֖רֶת קֵ֑דְמָה וְלִפְנֵ֣י הַכַּפֹּ֗רֶת יַזֶּ֧ה שֶֽׁבַע־פְּעָמִ֛ים מִן־הַדָּ֖ם בְּאֶצְבָּעֽוֹ: |
וְהִזָּה בְאֶצְבָּעוֹ - And dash it with his index finger. This implies one dash. |
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וְהִזָּה בְאֶצְבָּעוֹ.
הַזָּאָה אַחַת בְּמַשְׁמָע:
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וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶֽׁבַע־ - He must dash…seven times in front of the Cover. Thus making one dash upward and seven downward. |
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וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶֽׁבַע־.
הֲרֵי אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה (שם):
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15He must then slaughter the he-goat that was designated as the people’s sin-offering, and bring its blood beyond the Curtain. He must do with its blood as he had done with the bull’s blood: he must dash it toward the Ark Cover and before the Ark Cover. |
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טווְשָׁחַ֞ט אֶת־שְׂעִ֤יר הַֽחַטָּאת֙ אֲשֶׁ֣ר לָעָ֔ם וְהֵבִיא֙ אֶת־דָּמ֔וֹ אֶל־מִבֵּ֖ית לַפָּרֹ֑כֶת וְעָשָׂ֣ה אֶת־דָּמ֗וֹ כַּֽאֲשֶׁ֤ר עָשָׂה֙ לְדַ֣ם הַפָּ֔ר וְהִזָּ֥ה אֹת֛וֹ עַל־הַכַּפֹּ֖רֶת וְלִפְנֵ֥י הַכַּפֹּֽרֶת: |
אֲשֶׁר לָעָם - The people’s. That for which the bull atones for the priests, the goat atones for Israelites. The goat referred to here is the goat upon which the lot “for God” came up. |
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אֲשֶׁר לָעָם.
מַה שֶּׁהַפָּר מְכַפֵּר עַל הַכֹּהֲנִים מְכַפֵּר הַשָּׂעִיר עַל יִשְׂרָאֵל, וְהוּא הַשָּׂעִיר שֶׁעָלָה עָלָיו הַגּוֹרָל לַשֵּׁם (שבועות ב'):
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כַּֽאֲשֶׁר עָשָׂה לְדַם הַפָּר - As he had done with the bull’s blood - i.e., once upward and seven times downward. |
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כַּֽאֲשֶׁר עָשָׂה לְדַם הַפָּר.
אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה:
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16He will effect atonement for any defilement of the holy things caused by the states of ritual defilement carried by the Israelites, for their rebellious acts and for all their unintentional sins. Aaron must perform the same procedure on the Tent of Meeting, through which God dwells with the Israelites even while they are in their states of defilement. |
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טזוְכִפֶּ֣ר עַל־הַקֹּ֗דֶשׁ מִטֻּמְאֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וּמִפִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְכֵ֤ן יַֽעֲשֶׂה֙ לְאֹ֣הֶל מוֹעֵ֔ד הַשֹּׁכֵ֣ן אִתָּ֔ם בְּת֖וֹךְ טֻמְאֹתָֽם: |
מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל - By the states of ritual defilement carried by the Israelites - i.e., for those who entered the Sanctuary in a state of ritual defilement and did not become aware of it later, as it says: לְכָל חַטֹּאתָם, and חַטָּאת refers to inadvertent sin. |
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מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל.
עַל הַנִּכְנָסִין לַמִּקְדָּשׁ בְּטֻמְאָה וְלֹא נוֹדַע לָהֶם בַּסּוֹף, שֶׁנֶּאֱמַר לכל חטאתם, וְחַטָּאת הִיא שׁוֹגֵג.
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וּמִפִּשְׁעֵיהֶם - For their rebellious acts - i.e., even those who entered intentionally in a state of ritual defilement. |
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וּמִפִּשְׁעֵיהֶם.
אַף הַנִּכְנָסִין מֵזִיד בְּטֻמְאָה (שם ז'):
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וְכֵן יַֽעֲשֶׂה לְאֹהֶל מוֹעֵד - He must perform the same [procedure] on the Tent of Meeting - i.e., just as he dashed some of the blood of both the bull and the goat inside the Holy of Holies, each once upward and seven times downward, so does he dash some of them both toward the Curtain from a position outside it, once upward and seven times downward. |
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וְכֵן יַֽעֲשֶׂה לְאֹהֶל מוֹעֵד.
כְּשֵׁם שֶׁהִזָּה מִשְּׁנֵיהֶם בִּפְנִים אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, כָּךְ מַזֶּה עַל הַפָּרֹכֶת מִבַּחוּץ מִשְּׁנֵיהֶם אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה (ספרא; יומא נ"ו):
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הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָֽם - (lit.) That dwells with them in the midst of their defilement. Even though they are ritually defiled, the Divine Presence is with them. |
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הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָֽם.
אַף עַל פִּי שֶׁהֵם טְמֵאִים שְׁכִינָה בֵינֵיהֶם (שם):
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17No person may be in the Tent of Meeting when Aaron enters it to effect atonement in the Holy of Holies, until he goes out. Only thus will he effect atonement for himself, for his household, and for the entire assembly of Israel. |
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יזוְכָל־אָדָ֞ם לֹא־יִֽהְיֶ֣ה | בְּאֹ֣הֶל מוֹעֵ֗ד בְּבֹא֛וֹ לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ עַד־צֵאת֑וֹ וְכִפֶּ֤ר בַּֽעֲדוֹ֙ וּבְעַ֣ד בֵּית֔וֹ וּבְעַ֖ד כָּל־קְהַ֥ל יִשְׂרָאֵֽל: |