| 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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