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ע״י חיים תשע״א
T he
YOM K IPPU R
iW O D A H
עכודת יום הכפירים
A Descriptive and Pictorial Guide
to the Y om Kippur Avodah
As Presented in Parshas Achray Mos
as PUBUSH CBS
tNewyork • XQndon •Jerusakm
Other volumes in
The Pictorial A vodah Series:
THE KOREAN OLAH;
A Pictorial Guide to the Korban Olah
THE KORBAN MINCHA:
A Pictorial Guide to the Korban Mincha
THE LAWS OF TZORAAS:
A Pictorial Guide to the Laws o f Tzoraas
as presented in Parshas Tazria
THE LAWS OF TAHARAH:
A Pictorial Guide to the Laws ofTaharah
as presented in Parshas Mitzorah
Copyright O 1995
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ISBN 0-935063-51-Xh/c
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in
Introduction
to the
Avodah
w tb i מ ע ר ב
Diagram
Show ing
Features
o f B ais
H am ikdash
Pertaining
to the
A vodah
1 EZRAS NASHIM
2 M JZBAYACH
3 U SHKAS PALHEDRJN
4 SHAAR HAMA YIM
5 RAJSHAPARVAH
6 HAJCHAL
7 ULAM
8 M IZBA YACH HAZAHA V
y MENORAH
10 SHULCHAN
n KODESH HAKODOSHIM
12 AROH
13 PAROCHES
14 U SHKAS HAG AZIS
15 SHAAR M KH O R
EAST מ ז ר ח
INTRODUCTION
Since most of the Yom KippurAvodah takes place in the Bais Hamik-
dash, it is essential to have a reasonable familiarity with the various areas in
the Bais HanUkdash and what they contain in order to follow the proce
dures of the Avodah.
The B a is H a m ik d a sb
The Bais Hatnikdash, as the term is usually used, refers to the area
within the wall which extended 322 am os (approximately 600 feet) by
135 am os (approximately 250 feet) on the HarHabayis.
The first 135 by 135 am os in the east was called the Ezras N ashim ,
( “the Women’s Area,” since its balcony was ordinarily used by women j).
Korbanos could not be brought there. This area was used, among other
things, for the reading of the Torah on Yom Kippur. j The adjoining area,
measuring 135 by 187 amos, was called the Azarah. It housed the large
copper M izbayach. Korbanos were slaughtered in the Azarah and burned
on the Mizbayach.
The top of the outer M izbayach measured 28 am os (about 55 feet)
by 28 am o s., Three stacks of logs were arranged daily on Mizbayach. ^
Each was called a Maarachah. The largest Maarachah was used for bum-
ing the Korbanos. The second largest was used primarily to produce
embers for the burning of the Ketores. The function of the third Maara-
chah was to maintain a constant fire., On Yom Kippur, a fourth Maarachah
was added to produce embers for the burning of the incense in the Kodesh
Hakbdoshim. g In the center of the M izbayach was the Tapuach, a pile of
ashen residue from the burning of Korbanos on previous days.,
A number of rooms, called Lishkos, were attached to or built into the
walls of the Azarah. ,0Their degree of Kedushah was determined largely by
the location of their entrance. If the entrance to the room faced the
Azarah, the room had the Kedushah of the Azarah. Otherwise, it did not
have the Kedushah of the A zarah.,, The room used as the living quarters of
the Kohain Gadol was called the Lishkos Palhedrin. Its entrance faced out
of the Azarah.
Several Mikvaos were found in and around the Bais Hatnikdash. Two
were used^by the Kohain Gadol on Yom Kippur. One was located outside
of the Azzirah, above the Shaar H am ayim . Another was located within the
Azarah, above the Bais Haparvah. ,j
Near the western end of the Azarah was the Haichal, which in the
second Bais Hatnikdash was 100 am os tall. The Haichai consisted of three
sections.The easternmost section, called the Ulam, was the entranceway.
The middle section contained the M izbayach H azahav (golden altar),
13
Menorah and Shulcban. The westernmost section was the Kodesh
Hakodosbim. ,4 In the first Bats Hamikdasb, the Kodesb Hakodosbim was
separated ft־om the rest of the Haicbal by a solid wall which had a door in
the center.,, In the second Bats Hamikdasb, the separation was two large
parallel curtains an amab apart. In the Kodesb Hakodosbim, the Aron
rested on a large stone called the Even Sbesiyab. There was no/Iron in the
second Bats Hamikdasb.
K o rb a n o s Brought o n Yom K ip p u r
Korbanos brought on Yom Kippur, as part of the daiXyAvodab as well
as during the special Yom Kippur Avodab, included Olos, Cbattaos, Mena-
cbos, Nessachim and Ketores.
A Korban Olab is a Korban which is completely burned on the
Mizbayacb. (See The Laws o f tbe Korban Olab.) Some of its blood is
dashed on the lower section of the Mizbayacb at the comers, ,g On Yom
Kippur, twelve animals were brought as Olos.
A regular Cbattas is a Korban of which certain inner parts are burned
on the Mizbayacb. The blood of the Cbattas was placed on the Mizbayacb.
The meat of the Cbattas was eaten by the Kobanim. On Yom Kippur, one
Cbattas was brought as part of the Korban M ussaf of Yom Kippur. It was
eaten at night after the fast concluded. ״
A Cbattas Pnimis (inner) is a Korban whose blood was sprinkled
inside the Haicbal in a manner described later. The body of the Cbattas
Pnimis was completely burned outside the Bais Hamikdasb. 20On Yom
Kippur, one bull and one goat were brought as Cbattaos Hapnimiyos.
A Mincbah is a Korban primarily comprised of flour and oil. A Min■
chas Nessachim was the Mincbah which accompanied every Olab. A
Mincbas Cbavitin was the Mincbah which the Kohcdn Gadol was obli
gated to bring each day of the year. ( See The Laws o f the Korban Min
cbah.) Nessachim refers to wine poured on the Mizbayacb after each
Minchas Nessachim. 2, On Yom Kippur, twelve Menachos Nessachim and
one Minchas Chavitin were brought.
Ketores was a combination of different typ>es of incense burned twice
daily on the Mizbayacb Hazabav. On Yom Kippur, Ketores was burned on
the Mizbayacb Hazabav on two occasions and once inside the Kodesb
Hakodosbim. 22
THE DAILY AVODAH
The Avodab on Yom Kippur consisted of the Korbanos Tamid as on
every other day, the Korbanos M ussaf as on every other Yom Tov and the
zdditiom i Avodab specific to Yom Kippur. The procedures of the Avodab
14
on ydm Kippur began with those performed every day, except that on Vom
Kippur the Kohain Gadol alone performed all the essential acitivities of
the Avodab. The procedure throughout the year was as follows:
Im m ersio n and W ashing
Each day, before the Kohanim could enter the Azarcdj, they were
required to immerse themselves in a Mikveh. ^jThen they had to wash their
hands and feet with water from the Kiyor. The Kiyor-was a copper vessel
with spouts. Originally, it had two spouts. Later, ten more spouts were
added. 2.! Standing next to one of the sf>outs, the Kohain would place his
hands on his feet, and while the water was flowing, he would gently rub his
feet with his hands. 25Optionally, the Kohain could use a vessel containing
water from the Kiyor. This was the method used by the Kohain Gadol on
Yom Kippur. 2^
15
SOUTHERN VIEW OF B A IS HAM IKDASH בית המקד ש
The P ah yis
While a large number of Kohanim wanted to take part in the daily
Avodah, only a few were actually needed. The method used to determine
which Kohanim would participate in the A7i\y Avodah was a Pahyis, a type
of lottery.
Tiie! Kohanim would gather in a room called the lishkas Hagazis,2 ך
located toward the northeast comer of the Azarah. 2* By common agree
ment, they would choose a random number to be used for the Pahyis. A
Kohain called the M emuneh would then enter and have the Kohanim
form a circle. Each Kohain would put out one or two fingers to be counted.
Beginning with any Kohain, and without knowing the selected number,
the M emuneh would start counting the fingers. When he reached the
previously designated number, that Kohain would be awarded the privi
lege of performing the Trumas Hadeshen. 2,
There were four Pahyasos conducted each day. The winner of the
second Pahyis and the next twelve Kohanim to his right were selected for
the Avodah of the Korban Tamid. j. Winners of the remaining two Pahya-
SO S would do other parts of the daily Avodah.
18
T he Shechitah, K abalah, H o la c h a h a n d Z erikah
o f th e K o rb a n T a m id
A lamb was brought to the north side of the Mizbayach. One
Kohain performed the Shechitah. Another Kohain received the blood in a
vessel called a Mixrak. j. This Avodah was called the Kabalah. The M izrak
was positioned to catch all the blood of the Shechitah. <0After the Kabalah,
a Kohain would carry the blood to the M izbayach. This was a separate
Avodah called H o la c h a h .The Kohain would dash blood from the Miz-
rak onto the walls of the M izbayach at the northeast and southwest
comers. .42The dashing of the blood was called the Zerikah.
B urning o f th e K e to re s
The winner of the third Pahyis would bring incense for the Ketores to
the M izbayach Hazahav. At the same time, a second Kohain would bring a
shovel full of embers from the second M aarachah of the outer M izbayach
and spread them on the top of the M izbayach Hazahav. Then he would
WEST מ ע ר ב
20
bow down and leave the Haichal, since no one was allowed in the Haichal
while the Ketores was burned except for the Kohain performing the
Avodah. The first Kohain would then hand the container full of Ketores
to an assisting Kohain who poured the Ketores back into the Kohain's
cupped hands. The assisting Kohain would bow and leave the Haichal.
The first Kohain would then gently scatter the Ketores over the burning
embers, bow down and leave the Haichal.
C om p letion o f th e K o rb a n T a m id
After the Ketores was burned, the Kohanim would complete the
Korban Tamid. The group who won the fourth Pahyis brought the parts of
the animal to the top of the Mixbayach and threw them onto the fire. 4,
Other Kohanim took the Korban Minchah and Minchas Chavitin to the
Mixbayach. Lastly, a Kohain poured the wine of the Nessachim on the
Mixbayach while the Leviim sang and played instruments. 4g All other
Korbanos of private individuals, and on Yom Tov, the Korbanos M ussafoi
the community, can then be brought. 4,
The last Korban of the day was the Korban Tamid of the afternoon
with its accompanying M inchah and another Ketores offering. The proce
dure was similar to the one for the TarrUd of the morning. ,0
-j-■ . . i r m F'
—ח1— \— ח
—
—H— r < H r ך11.,,1 j
r ^־־
1 _ i ‘1 נ
SOUTH ד רו ם
21
undergarment for
BigdaJ Lavan or
Bigdai Zahav
R equired P reparation o f th e K o b a in G a d o l
The Kohain Gadol was required to live in the Bais Hamikdash for a
week before Yom Kippur. ״He spent much of this time in preparation and
practice. This included performing the usual daily Avodah, such as She-
cbitah and Zerikah, as well as studying the procedures of Yom Kippur. ^
23
During this time, precautionary measures were taken to assure his
remaining tabor. He was sprinkled with the purifying ashes of the Parah
Adumah. , לOn Yom evening, he was kept awake the entire night.
This, too, was done to minimize the chances of his unintentionally becom
ing
As mentioned above, on Yom Kippur, the Kohain Gadol alone per
formed all the essential activities of the Avodah.,, In order to ease the rigor
of his schedule, the Trumas Hadeshen w^ich was usually performed at the
start of the day, was performed at midnight, permitting the full order of the
Avodah to begin earlier in the morning.
During this time, precautionary measures were taken to assure his
remaining labor. He was sprinkled with the purifying ashes of the Parah
Adumah. On Yom Kippur evening, he was kept awake the entire night.
This, too, was done to minimize the chances of his unintentionally becom
ing
As mentioned above, on Yom Kippur, the Kohain Gadol alone per
formed all the essential activities of ihe Avodah. ״In order to ease the rigor
of his schedule, the Trumas Hadeshen \^11ich was usually performed at the
start of the day, was performed at midnight, permitting the full order of the
Avodah to begin earlier in the morning. *0
Section I
The Avodah
As Described
in Parshas
Achray Mos
פרק ט׳׳ז
פ סי קי ם ר— ב ״ג
Order o f Yotn K ip p u r Day
In the early ntorning, the Kohain Gadol went to the Shaar
Hamayim where he immersed himself in the Mikveh and then put
on the eight garments. He washed his hands and feet and pro
ceeded to do the daily Avodah. This included the Shechitah,
Kabalah, Holachah and Zerikah of the Korban Tamid, bringing of
Ketores, burning the Tamid on the Mizbayach, bringing the Min-
chasNessachim and Minchas Chavitin and pouring the Nessachim.
NORTH צ פון
c
nr
27
ורחץ ב מי ם את בשרו ולבשם
Second TetHUah
The Kohain Gadol washed his hands and feet. He removed the
eight garments, immersed himself in the M ikveh located on the
roof of the Bais Haparvah and put on the four linen garments, after
which he again washed his hands and feet.
I I I ־r 7 ־r
1 ! r 1
—1— 1 — 1 — ^ ׳r
1 1 1 1 ן
28
( רו ) דV I 1 — ךווץ « י ם א תAnd h e shaU w ash his body in w ater.
After the first introductory Pessukim, the Torah describes the order of
the day, beginning with the second immersion. Washing in this Passuk
means immersion in a Mikveh. ^5From Passuk כדwe derive that he was
also required to wash his hands and feet. ^ When Rashi writes “from the
Kiyor," he only means that water from the Kiyor was used. The actual
washing was done with a pitcher called a Kiton which was filled with
water from the Kiyor. The Rambam says that each immersion (except
the first) and each washing had to be done in the Azarah, but he does
not specify any particular place.
KIDDUSH 1
29
והקריב אהרן את פר החטאת אשר לו וכפר
בעדו ובעד ביתו
First V iduy
He waUced to a bull which stood betw een the Ulam and the
M izbayach. This bull, which was his personal prop>erty, was a
K orban Chattas. It would later be burned outside the Bais Hamik-
dash. He placed both hands on its head and leaned on it w^ile
confessing his sins and the sins of his household.
50
( ותלןריב אןז רן א ת ®ר ח ח ?ו א ת )ו- And A haron shaU b rin g the
C battas b u ll close. From the Mishnah it is evident that the KohcUn
Gadol went to the bull which was already stationed between the Ulam
and the M izbayach. When the Torah states that Aharon should bring the
bull close, it may be interpreted that Aharon should see to it that the bull
is brought between the Uhzm and the Mizbayach, or it may refer to a
spiritual closeness which the Korban attains. ^
— אעירw hich Is his. The bull was the j>ersonal property of the
Kohain Gadol. His own animal was to atone for his transgressions and
those of his fellow Kohanim. The goat mentioned below as being
brought with this bull belonged to the public and atoned for the
transgressions of the public.
1 י ת9 ןגדו יביגד5 ר$ — וכAnd h e shall a to n e fo r h im se lf a n d for hls
h o u se h o ld . וכפרmeans he shall achieve atonement by saying Viduy
( confession). This first Viduy was to atone for the Kohain Gadol and his
wife. His children were included in the second Viduy in Passuk י א.
The purpose of this Korban was to atone for the intentional or
unintentional sin of entering the Bais Hatnikdash or eating Kodashim
when tam ay, called TuntasM ikdash Vekadashav. (See Rashi on Pessu■
kim י אand ט זand ^ p e n d ix .)
1 KOHAIN GADOL
2 BULL
31
I
וני2) ונתן א היו. . . ולקח את שני ה ^ עיר ם
^ ___ ו^שהו חטאת. . . השאירם גדלות
^ ^ )ויקרא פר ק ט ״ז פ סו קי ם ז ׳ ^ ט ׳
Lottery o f Goats
He went to the eastern gates, called the Gates of Niknor,
where two identical goats stood near a box with two lots. On one
lot was written “L ’H ashem" and on the other “L ’A zazel." He stood
between the goats and drew the lots simultaneously with both
hands. He placed the lots on the respective goats. When placing the
lot on which “L ’H ashem" was written, he proclaimed the goat a
“Chattas for Hashem.” He tied a red band around the horns of the
goat designated to be sent to Mount Azazel and turned it to face the
eastern gate.
(ו ל ק ח א ת — מי^ו<גירם )זA n d h e sh a U ta k e th e tw o h e -g o a ts.
From the M isbnah it Is evident that the Kobain Gadol went to the goats,
which were already stationed in their proper place. “And he shall take”
does not refer to Aharon but to the one who is supposed to take the
goats and station them at the eastern gate.^
— ותי^קיד א ת ם ל^^י ת׳ ן ת ח א ה ל מויןדAnd he shaU sta n d th e m
b efore H ashem at th e e n tra n c e of th e O belM oaid. The Haicbal in
the Bais Ham ikdasb corresponded to the ObelMoaid in the M isbkan.
The Azarah was considered “the entrance to the Obel M oaid” and
“before Hashem.” ^ The Avodab of a Cbattas was performed on the
north side of the M izbayacb. When the goats were positioned at the
gate they had to stand north of the Mizbayacb.
The M isbnab relates that during the lottery the Kobain Gadol was
accompanied by two high ranking Kobanim. One stood to his right and
the other to his left. 7, This practice is not required by the Torah.
According to the Tiferes Yisrael, it was instituted in honor of the Kobain
Gadol. Many spectators stood in the eastern end of the Azarab, and it
was fitting that the Kobain Gadol be properly escorted when he came
among a crowd. ,2
( — ו ה ק רי ב <*ןזרן א ת הן{ו^ןיר ) טAnd A haron shall b rin g th e goat
n ear. From the M isbnab it is evident that the goat was not moved at all
from where it was stationed before the lottery. “Bringing near” means
bringing it near to Hashem by designating it as a Cbattas for Hashem. 7,
1 K O H A IX (iADOI.
זr« 0 (,t)A T S
1
1J u
חר
M' יד11א8!■^■׳^יו
■ : . G O tb - ־.
T E V IL IA H 1 TEVILLAH2 TEVILLAH 4
AVODAS CHUTZ AVODAS P ׳NIM AVODAS CHUTZ AVODA5 P'NIM AVODAS CHUTZ
KIDDUSH 6 iCIDDUSH 10
33
והקריב אהרן את פר החטאת אשר לו וכפר
בעדו ובעד ביתו
)ויקרא פרק ט״ז
S econ d Viduy
After the lottery, he returned to his bull. He leaned on it again
and made a confession on behalf of all the Kohanim.
34
( ר ח ח ן \ א ת )י א9 — ו ה ק ר י ב אןזרן א תAnd A haron sh all b rin g n e a r
th e C battashuM . Sec Pessukim ^ and טfor various interpretations of
the phrase “bring near.”
}י תו — ו כ ^ רand h e sh a ll a to n e fo r h lm se lfa n d for his
h o u seh o ld . The purpose of this confession was to atone for any
Kohain that entered the Mikdash or ate Kodashim when tamay.-n
Rashi explains that the meaning of בי תוin this Passuk is different from
that in Passuk 1.
\ . KOHAIN GADOL
2 BUU
3 TW O GOATS
KIDDUSH 1
AVODAS CHUTZ AVODAS p« דr1M AVODAS CHUTZ AVODAS KNIM AVODAS O fU T Z
KIDDUSH 10
35
ולקח מלא המחתה גחלי אש מעל המזבח
()ויקרא פרק ט״ז פ סו ק י״ב
Getting T h e Em bers
The procedure of bringing the additional Ketores of Yom
Kippur wzs next. The Kohain Gadol ascended the Mizbayach and
filled a golden shovel with embers. He brought the shovel to a point
near the entrance of the Ulam and placed it on the floor.
1 'J k
38
( ל א ה » ח « ה1ו ל ק ח ן — א ש )יבAnd h e shaU take a shovel fuU
of b u rn in g em bers. The embers were taken from a M aarachah that
was arranged on the Mi2 bayach on Yarn Kippur specifically for this
purpose. 77The shovel had a long handle which he placed under his arm
for support. 7^
^ ® 11
f 1
In
1^ i .iroi
2. SLAUGHTERED BULL
3 TWO CfOATS
4. KOHAJN STIRRING BLOOD
5 PLACE FOR GATHERING EMBERS
6 SHOVEL PLACED ON GROUND
K ID D U SH 5 K1DDUSH7 K1DDUSH9
AVODAS CHUTZ AVODAS Pn<aM AVODAS CHUTZ AVODAS TNIM AVODAS CHUTZ
39
ומלא חפניו ק טר ת סמים דקה
^ ^ (^ ק ר ^ ר ^ ״ ^ סו ^ ״ ב
1. K O H M S GADOL
2. SLAUGHTERED BUU.
3. T W O GOATS
3 rONA/ATSnRRING BLOOD
5. SHOVEL PLACED ON GROUND
6. KOHANLM BRINGING INCENSE
K1DIHJSH3 KU>DU$H7 K ID D U SH 9
AVODAS C H in Z AVODAS rN IM AvoDAs c m m AV O D A SrN lM A voD A scm rrz
DD DU SH2 UDDUSH4 K ID D U SH 6 UDDU SHS U D D U S H IO
41
והביא מבית לפרכת
42
( — ו ה בי א מ ^י ת ל ^ר ק ת )יבAnd h e shall b rin g it w ithin th e
curtain. In the Mishkan, the Parocbes was a single curtain. In the
second Bais Hamikdash it was two parallel curtains, as described
earlier. As the Kohain Gadol walked between the curtains, he pushed
the curtain aside with his elbow in order to protect the curtain from
being burned by the embers. g2
1. KOHAIN GADOL
2. SIAUGHTERED B U U
3 TW O GOATS
4 A r0/i4/iV STIRRING BLOOD
K1DOUSH7 KIDDUSH 9
43
וכסה ענן הקט רת. . . ש2<ונרנן את הקט רת ה
את הכפרת י ״
^ מי ק ר א פ ר ק ט ״ ^ סו ^ ״ ס ק
XK O H AIN GADOL
2. SIAUGHTERED BULL
3 TW O GOATS
4 XO/M /A ׳STIRRING BLOOD
5 SHOVEL W n H INCENSE
K1DDUSH6 KIDDUSHIO
45
ולקח מדם הפר
^ ^ ()וי ק ר ^ ר ^ ״ ^ פו ^ ״ ד
K O H A IN GADOL
2 SLAUGHTERED B U U
i. TW O GOATS
•4 ATOHA//V STIRRING BLOOD
S SHOVEL ■WITH INCENSE
KIDDUSH 2 KIDDUSH 6
47
פני הכפרת קדמה ולפני והזה באצבעו
הכפרת יז ה שבע פעמים י
()ויקרא פרק ט ״ז פ סו ק י״ד
IH J I. jro n u e v & to Q t
Z SLAVCKTEKD ■U U
i TW O taM T S
« SHOVEL V m ilN C IB H l
U N EK ^G0 U>
TEV1L1AH2 nvnxAH3 T C V IU JU f4 TEV IL IA H 5
KIDDUSH 3 K1DDUSH9 K ID D U SH 9
K ID D U SH 2 KID DUSH4 K ID D U SH 6 K ID D U SH IO
49
ושחט את שעיר החטאת אשר לעם
^ ^ ( ) ו י ק ר ^ ר ק ^׳׳ ^ ס ו ^ ״ ו
Slaughtering o f th e Goat
He left the Kodesh H akodoshim and put the bowl containing
the bull’s blood on a stand in front of the Paroches. He then went to
the front of the Ulam, Miiere the Kohanitn now brought the goat
for Hashem. He slaughtered it and quickly received its blood. This
goat was also a C hattas and would later be burned outside the Bais
Hamikdash together with the bull.
EAST מ ז ר ח
NORTH צ פון
50
( — א ת ^<גיר ה ח ק\ א ת ) טוThegoat^«i11chlsaCi>am15. The purpose
of this Kotban was to atone for people other than Kobanim who had
gone into the Bais Hamikdash or had eaten Kodashim wlien tam ay
(even intentionally). Some commentators explain that the bull, which
was the larger of the two animals, was used to atone for the Kobanim
since this particular sin was more prevalent among those who frequent
the Bais Hamikdasb. The smaller goat was used for the people, who
would come to the Bais Hamikdasb only occasionally. ,0
1. K O H A IN G A D O L
2, SLAUGHTERED BULL
3 G OA T FOR AZAZEL
4 SHOVEL W ITH INCJENSE
5. BULL S BLO O D O N STAND
6. G O A T FOR HASHEM
U N EN «au><
TEV IU A H 3 T E V n iA H 5
KIDDUSH3 KJDDUSH9
AVODAS CHUTZ AVODAS rraJM AVODAS CH irrZ AvoDAS וסוידיו AVODASCHUTZ
51
וכן י^שה לאהל מו^ד
NORTH צ פון
( —) טז ו ?ן ייג ^ ה ל א ה לAnd so h e shaU do to th e ObelMoaUL
The Haichal in the Beds Hamikdash was equivalent to the Obel Moaid
in the Mishkan.
( > ן ש )יז# ר95 ל1 — וקל א ן ם ל א י ה י ה ^ א ה ל מויגד ץבאAnd no
p erso n sh a ll b e In the O belM oaidw hen h e com es to ato n e in th e
Kodesb H abodosM m . No one else was allowed in the Haichal vdiile
the Kohain Gadol burned the Ketores or sprinkled the blood in the
Kodesb Hakodosbim. Also, on Yom K if^ur and on any other day, when
a Kobain burned Ketores or sprinkled blood in the Haicbai no one else
was allowed in the Haicbai or in the Azarab between the outer Miz■
bayacb and the Haicbai.
וקקר קקדו וקקד קי תו ו ^ג ד קל ק ה ל י ש ל א ל — And h e wUi have
effected a to n e m en t for h im se lf a n d fo r h is h o u se h o ld a n d for
th e w h o le congregation of Yisrael. This is an explanation of the
purpose of sprinkling blood in the Haicbai. It is to atone for any turrm
brought into contact with objects in the Haicbai, including the
Menorab, Sbulcban and Paroebes, but not including the inner
M izbayacb.^
I 1 K O / u i N c.Ajy<)1
2 BL'Ll 4 (,('A T
GOAT Ft>R AZa ZEL
SHOVEL W ITH INCENSE
S b C U S AND G O A T S BLOOD (^N STANDS
55
X.
וכפר עליו. . . אל המזבח.. ויצא
T > V • : T T :
WEST מ ע ר ב,
% NORTH צ פון
( ח )י ח9 ? א ל ה מ — A ndheshallgoouttothe3fte6<r>«ci>. The
term וי צ אimplies leaving a specific place. Here וי צ אdoes not mean
leaving the Haicbal■, rather, it means going out from the area of the
Haichal on the inner side of the M izbayach Hazafoav to the area on the
other side of the Mizbayach.
— וכ^י* ^ ליוAnd he shall ato n e o n it. The purpose for smearing and
sprinkling blood on the M izbayach H azahav was to atone for any tum a
that may have come into contact with this M izbayach or the Ketores
which was oflFered up on it.,*
I KOHA/NCiADOl
2 SlJUiGHTKRKO BCl.l & (,O A I
( י,O A T FOR A ZA /FI
4 s 11( m ; 1. VI r n i i n c f n s f
AVODAS CHUTZ AVODAS P'NIM AVODAS CHUTZ AVODAS FNIM AVODAS CHUTZ
KJDDUSH 4
57
ולקח מדם הפר ומדם השעיר ונתו על קרנות
״ המזבח סביב ״ ״
■()ויקרא פרק ש״ז פ סו ק י״ח
\K O H A IN GADOL
2. SIAUGHTERED B U U A GOAT
3 G O A T FOR AZAZEL
4 SHOVEL WTTH INCENSE
59
והזה עליו מו הדם באצבעו שבע פעמים
• T ; ־ *,־ T : V : T “ י • T T T ׳:
\ . K O H A IN GADOL
2. SLAUGHTERED BULL & GOAT
3 G O A T FOR AZA7.EL
4 SHOVEL W ITH INCENSE
61
. . . והקריב את השעיר החי • • • וקיניד אהיו
והתודה עליו
^ )ויקרא פרק ט ״ז פסי קי ם כ׳ ^ ׳ ל א ( ק
V iduy o n th e Goat
EAST מ ז ר ח
62
(ץ^ןיר ה חי )כ/ — ו ח ק רי ב איי כיAnd h e shaU b rin g d o s e th e hve
goat. From Rashi in the Mishnab it appears that the goat did not move
from the place where it was stationed after the lottery., ו ה ק רי ב״״refers
to a spiritual closeness. See Pessukim ו, ט, and .י א
י ? של אל )כא. — ) ו ה תנ ל ה ק ליו א ת קל ^ונ ח ^נAnd h e shaU confess
o n it all th e sins of the Bnal Ylsrael. The purpose of the goat of
Azazel is to atone for all other sins ( not related to entering the Mikdash
and eating Kodshim when tam ay). While the Kohain Gadol makes a
general confession, the people have the opportunity to confess
privately. ,,״
י י ז ^ י ר1^* — ו^מן א־תס^ל ראAnd h e shall p u t th e m u p o n th e head
o f th e goat. The commentators explain that this is to be understood as
an analogy, as if the sins removed ft'om Yisrael were placed on the head
of the goat. ,^״
\ KOHAIN GADOL
2 SUU G H TERED BULL & GOAT
3 GOAT FOR AZAZEL
4 SHOVEL W ITH INCENSE
63
אל ארץ גזרה. . . ושלח ביד איש עתי המךברה
י ושלח את השעיר במדבר
)ויקרא פרק ש״ז פ פו קי ם
Sending th e Goat
The K obain G adol then sent the goat to the desert with the
Isb iti, aperson designated to take it. The I s b itiarrived at the clifif of
Mount Azazel and pushed the goat backwards off the precipice.
Before throwing the goat off the cliff, the Isb Iti divided the red
band that was on the goat and tied one part to the cliff and the other
part to the horns.
(אי ש ד ה ) כ א י ש > ח97 *9 — הA nd h e shaU se n d tt w ith a
m a n w h o w as p rep ared fo r (th e task d o n e a t) thin tim e to th e
w ilderness. The Isb Iti was selected before Yom K^jpur. While any
person could have been selected, a Kobedn was generally chosen for
this M itzvab. ,0]
The Kobedn Gadol could not leave the Azarab until the goat
reached the wilderness. At that point, the Kobedn GaetoVs re^>onsibility
to “send” the goat was completed. ,04The wilderness began a distance of
3 m il from Yerushalayim and the cliff was 9 m il further, ^ c e it takes
approximately 18 minutes to walk a ndl, it can be assumed that the
Kobedn Getekd had to wait 2^>proxin1ately an hour. ,0,
( | } ך ה )כב1 — א ך ץA c u to fifla n d . See Rashi on A usuk .ח
)יר1^ ס — A nd h e sh a ll se n d th e goat Into th e
w ilderness. Passuk כ אstated that the goat was sent into the wilder
ness. Passuk כבmeans that after the goat reached the wilderness the Isb
Id should send it to its death. ,o«See Rashi on A usuk >. (The Torah does
not explicitly command the Isb Iti to throw the goat down the cliff.
According to the Tetrgum Yonasan, Hashem brought a strong wind
^h ich threw it down. ,07
The practice of tyii^ the red band to the goat and cliff is not
mentioned in the Torah. It was instituted by the Cbacbamim. See
Appendix, loe
1. K 0 H A 1 S< M 30L
2. SUtUGHTERED BULL f t GOAT
5. /SW /77 LEADING GOAT TO AZAZEL
4. SHOVEL W ITH INCENSE
65
יוציא. . . ואת פר החטאת ואת ש^יר החטאת
אל מחוץ למחנה ושרפו באש
^ )ויקרא פרק ט ״ז פ סו ק כ ״ ז ( ק
------------------------- € h
« 1;
I#“ 1 t
(9 ן ‘ M r
1 u U
* y
U l .K O H A i
2. SHOVEL W ITH INCENSE
3 FOUR KOHANIM CARRYING
SLAUGHTERED B U U & G OA T
4. AYMUKIM IN VESSEL
KIDDUSH 3 K ID D U SH 9 K ID D U S H 9
AVODASCHUTZ AVODAS P׳N O I AVODASCHUIZ AV DDASPNIM AVODASCHUT2
K ID D U 9H 4 KXDDUSH6 K ID D U S H 8 U D D U S H IO
67
Reading th e Torah
After the goat designated for Mount Azazel reached the desert,
the Kohain Gadol went to the Ezras Nashim and read the sections
of the Torah ^\hich describe Yom Kippur and its Korbanos.
Reading th e T orah
The commandment to read the Torah is not mentioned in Parsbas
Achray Mos. It is derived from the M ilu Ym, the inauguration of Aharon
and his sons as Kobanim, described in Parsbas Tzav. Moshe Rabbeinu,
who was in place of the Kobain Gadol, performed the Avodab pre
scribed for the MiluHm and also recited the Torah's description of that
Avodab. After the Torah describes the MUu'im., it writes, “just as he did
on this day, so has Hashem commanded to do to atone for you." The
Gemara explains that the words “to atone for you" refer to Yom Kippur.
The Gemara derives from this that certain procedures of the MiluHm,
including reading the Torah, zppty on Yom as well.
\ . KOHAIN GADOL
2. SHOVEL W IT H INCENSE
3 AYMURiM IN V E S ^ L
69
ורחץ את בשרו ב מי ם במקום קד<ש
ולבש את בגדיו ^
^ ( ק7 ) וי ק ר ^ ר ^ ״ ^ שו ^׳
70
(^ (י0 י ל )כד0 )4 9 — And h e shall w ash h is b o d y in w ater.
Chronologically, this Passuk follows Passuk כז. The reason for the
order of the Torah is explained in the Ramban and other commen-
taries.|,4
It is from the structure of this Passuk that the Gemara derives that
the Kobain Gadol washed his hands and feet before he removed and
after he put on his garments.
'X .K O H A IN GADOL
2. SHOVEL W ITO INCENSE
3 .iiyamRor INVESSEL
TEVILL4H3 TWILLAH5
K1DDUSH5 K1DDU9H5 K1DDUSH9
AVODASCHUTZ AVODASrNIM AVODASCHUTZ AVODASrNIM AVODASCRUTZ
K1DDUSR4 D D D U SH 6 KnKKSHlO
71
ויצא ועשה את עלתו ואת עלת העס
^ ^ (^ ק ר ^ ר ^״ ^ טו ^״ ד
O ffering th e K o rb a n o s O lab
He proceeded to the north side of the M izbayach \!v11ere he
offered up two rams as K orban os Olab. The Avodah involved in
bringing these Korbanos included Shechitah, Kabalah, H olachah
and Zerikah of the blood on two comers of the M izbayach, bum-
ing the parts on the M izbayach and bringing the accompanying
K orbanos M inchab and N essachim . He also brought part of the
M ussaf K orbanos at this time.
72
( ) כ ךHSf^} — And h e shall go out. This means that he left the
Hcdcbal, as Rashi e 3q)lains. Although Immediately before this he was not
in the Haicbal, ihcAvodas P’nim that was done in linen garments took
place mainly in the Haicbal. Now that he has taken off the linen
garments and was performing the Avodas O m tz in golden garments in
the Azarab, the Torah writes ‘h e shall go out.”
ע^ת ת^ס — א תHis Olab a n d th e Olab o f th e people.
This refers to the rams mentioned in Pessukim 3 and 5. The purpose of
the rams was to atone for sinful th o i^ ts . ,,7
According to the opinion followed by the Rambam, the ram which
is the “Olab of the people” is the same ram spcci&cdinParsbasPincbas
{Batnidbar, Perek ) כ טas part of the Korban Mussaf.
Rashi on the previous Azssidt.writes that along with these Olos,
part of the M ussaf was brought. He does not state which part. The
Lecbem Misbneb writes that any e:q>lanation o i Rashi would not be
consistent with the opinions mentioned in M isbnayos Yoma. , , g The
explanation wliich follows the simple meaning of the Passuk is that of
the Ibn Ezra. He writes that עו ל ת ה ע םrefers also to the seven sheep and
one bull that are part eff the Korban M ussaf. ,,,
X.KOHMNGADOL
2. SHOVEL W m i INCENSE
3. AYMUtOM IN VESSEL
4. T W O RAMS
*y*ralDU>
TRVIUAH3 TEVnXAH3 TCVnXAHS
K1DDU9HS KIDDUSH9
AVODAS CHUTZ AVODAS n a n AVODAS CHUTZ AVODAS r N M AVODAS CHUTZ
73
ואת חלב החטאת ?קטיר המזבחה
74
( — ו א ת ח ל ב ה ח ?ו א ת ילן?זיר ה ? «ז ? ח ה) כ הAnd h e shaU b u m th e fat
o f th e C battas o n th e M izbayacb. Although the Torah uses the
singular noun Cbattas, it is referring to the innards of both the bull and
the goat. ,20Fat is a general term for all the innards of a Cbattas that are
burned.
II KOHAJNGADOL
2. SHOVEL W IT H INCENSE
3 AYMURIM IN VESSEL
K ID DUSH3 K ID D U SH 9
75
Fourth TeviUab
He returned to the Bais H aparvah, immersed him self in the
M ikveh and changed to linen garments. He washed his hands and
feet before removing the golden garments and again after putting
on the linen garments.
ד#;
Only two of the five immersions arc mentioned specifically in the
Torah—in Passuk דwhich refers to the second TevUlab and Passuk כ ד
which refers to the third TevUlab. The remaining Tevillos are a Hala•
ebab VMosbe Mi'Sinai. !2!
M .k o h a in g a d o l
2. SHOVEL W ITH INCENSE
R em oval o f th e K a f a n d S h ovel
The K obain G adol returned to the K odesh H akodoshim in his
linen clothing to remove the K a f and shovel.
1 X 1 1
1
1■ \1\ MA
7R
והניחם שם. . . ופשט את בגדי הבד אשר לבש
^ ^ ()וי ק ר ^ ר ^ ״ ^ סו ^ ״ג
Fifth TeviUab
For the last time, he went back to XhcBaisHaparvah, removed
his linen clothing, immersed him self and put on the eight golden
garments. He washed his hands and feet before removing one set of
garments and after putting on the second. He put the linen gar
ments away.
C om p letion o f th e M ussafdm A T am id
The K obain G adol com pleted bringing the M ussafK orbanos
and the afternoon Tamid. He repeated all that was done for the
daily Avodah in the morning. He kindled the M enorah w hich
burned throughout the night.
When he com pleted the A vodah, he washed his hands and feet
for the tenth time. Then he changed back into his regular clothing
and returned to his home.
EAST מ ז ר ח
82
There are many opinions as to wiien which part of the M ussafwas
offered. ( See Appendix ) Following the opinion of Ibn Ezra that the bull
and seven sheep of the M ussaf were brought together with the rams in
Passuk כ ד, the ov^y Kotban M ussafthat remained to be brought at this
point was a goat.
The completion of the Avodah called for ihuch festivity and was
celebrated by the Kobain Gadol and his friends with a meal on the
following day. , 2;
A FT E R C O M P L E T IN G TH E
A FT ERN O O N AVODAH, TH E
K O HAIN GADOL W E N T T O
THE PLACE O F TH E lOYOK T O
W A S ! HlS HANDS AND FEET.
\ . KOHAIN GADOL
2 KIYOK
83
SUM M ARY: STEPS O F T H E AVO D AH
This summary follows Rashi on Chumash. It varies from both the
Sfard and A shkenaz Piyutim with respect to the placement of the
Korbanos M ussaf. See Appendix on the order of the M ussafim .
עבודת חוץ בבגדי זהב
Avodas C butz in golden g arm en ts
1. Shechitah of the morning , ש חי ט ת ת מי ד של שחר. 1
Tamid, Kabalah, Holacbah, ז רי ק ה, הו ל כ ה,ק ב ל ה
Zerikah
2. Ketores, burning the Tamid , ה ק ט ר ת א ב רי ה ת מי ד, ק טו ר ת.2
on the Mizbayach, Mincbas , מנ ח ת ח בי תין,מנ ח ת נ ס כי ם
Nessacbim, Mincbas Chavi■ נ סוך היין
tin, Nissuch Hayayin
עבודת פנים בבגדי לבן
Avodas P’nim In w hite g arm ents
3• First Viduy on the bull וי דוי ר א שון על ה פ ר.3
4. Lottery of the goats הג ר ל ה.4
5. Second Viduy on the bull וי דוי שני על ה פ ר.5
6. Shechitah of the bull ש חי ט ת ה פ ר.6
7. Burning the Ketores in the ה ק ט ר ת ה ק ט ו ר ת ב קו ד ש.7
Kodesb Hakodoshim ה ק ד שי ם
8. Sprinkling the bull’s blood in ה ז א ת ד ם ה פ ר ב ק ו ד ש.8
the Kodesb Hakodoshim ה ק ד שי ם
9■ Shechitah of the goat ש חי ט ת ה ש עי ר.9
10. Sprinkling the goat’s blood in ה ז א ת ד ם ה ש עי ר ב קו ד ש. 10
the Kodesb Hakodoshim ה ק ד שי ם
11. Sprinkling the bull’s blood on ה ז א ה מ ד ם ה פ ר על ה פ רו כ ת. 11
the Parocbes
12. Sprinkling the goat’s blood על ה ש עי ר מדם ה ז א ה. 12
on the Paroches ה פ רו כ ת
13. Mixing the blood, putting it נ תינ ת ו ה ז א ת ד ם שני ה ם. 13
on the com ers of the golden ) א ח ר ש ע ר בן( על מ ז ב ח
M izbayach and sprinkling on הז ה ב
top
14. Viduy on the goat for Azazel וי דוי על ה ש עי ר ל עז אז ל. 14
15. Sending the goat to Azazel שי לו ח ה ש עי ר ל עז אז ל. 15
16. Removing the A ym urim הו צ א ת א מו רי פר ו שעיר. 16
(parts to be burned on the
M izbayacb) of the bull and
goat
17. Sending the bull and goat to שי לו ח ה פ ר ושעיר. 17
be burned outside Yerusha-
layim
18. Reading the Torah ק רי א ת ה תו ר ה. 18
עבודת חוץ בבגדי זהב
O uter Avodab in golden garm ents
19. Bringii^ the KobcUn Gadol’s ה ק ר ב ת אי לו. 19
ram as a Korban Olah
20. Bringing the people’s ram as ה ק ר ב ת אי ל ה ע ם.20
z Korban CHab
21. Bringing some of the Korba- ה ק ר ב ת מ ק צ ת מו ס פין.21
nosM ussaf
22. Bringing Xhc Aym urim o f the אי מו רין של פר ה ק ט ר ת.22
bull and goat on the M z- ו שעיר
bayacb
עבודת פנים בבגדי לבן
In n e r Avodab in vdike garm ents
23. Removal of k a f nnd shovel הו צ א ת כף ו מ ח ת ה.23
from the Kodesh Hakodo•
sbim
עבודת חוץ בבגדי זהב
O uter Avodab in golden garm ents
24. Bringing the remainder of שיי רי מו ס פין.24
the Korbanos M ussaf
25. ShecMtab ctf the evening ש ח י ט ת ת מ י ד ש ל בין. 25
Tamid, Kabalab, Holacbab, , ז רי ק ה, הו ל כ ה, ק ב ל ה,ה ע ר ביי ם
Zerikab, Ketores, burning , ה ק ט ר ת א ב רי ה ת מי ד,ק טו ר ת
the Tandd on the Mi2 bay- , מנ ח ת נ ס כי ם,ה ד ל ק ת הנ רו ת
acb, lighting the M enorab, נ סו ך היין,מ נ ח ת ח בי תין
Mincbas Nessacbim, Min■
cbas Cbavitin, Nissucb Ha-
yayin
85
Section II
Appendix:
More Insights
into the
Avodah
M O R E IN SIG H T S IN T O T H E AVO D AH
Pouring th e K etores
Before burning the Ketores, the Kobain Gadol had to pour all the
Ketores from the A«/into his cupped hands. There are various opinions as
to how the Kobain Gadol emptied the K a fm to his hands.
According to the Rambam, the Kobain Gadolhcld the edge of the K a f
above his hands with his teeth or fingertips. He then pushed the Ketores
with his thumbs from the K a f into his hands. ,26
According to the Me’iri, the K obain Gadol held the handle of the K a f
between his teeth and removed the Ketores with his thumbs. ,27
89
Thc Yerushalmi cites an opinion that the Kohain Gadol held the K af
with his legs while pourii^.
Yet another opinion states that the Kobain Gadol need not place the
Ketores on the burning embers with his hands. According to this opinion,
he simply poured the Ketores on the embers directly from the Kaf. , 2,
90
The Red Bands
The Mishnab in Yoma states that after the lottery the Kohain Cktdol
tied a red woolen thread on the horns of the goat which was to be sent to
Azazel., j. This is not a requirement of the Torah. The purpose was to avoid
confusing this goat with the one which was for Hashem. Ih e Gemara
interprets the language of the M isbnah to mean that he also tied a band
around the neck (as opposed to between the horns) of the goat for
Hashem. This was to prevent confusion with other goats in the Bais
Hamikdasb, such as the Afussaf goat. ,32However, the M ishnab in Sbeka-
Urn, when listing the items obtained for the Bais Hamikdasb, mentions the
band between the horns but makes no mention of a band tied around the
neck, indicating that a band was not tied to the goat for Hashem. 3 ״The
Rambam uses the ambiguous language of the M isbnah in Yoma without
indicating if we are to accept the analysis of the Gemara or not. , 3^ The
Piyut in the Nusacb Sfard M aebzor makes note of this band around the
neck, but the Piyut in the Nusacb Ashkenaz M aebzor otmts any mention of
135
Yeshaya Hanavi prophecied, “If your sins are red as wool they will
become ^liite as snow.” , 3^ The Gemara explains that this has a literal
connotation. Namely, that when we are worthy, the forgiveness will be
displayed by means of red wool turning white on Yom Kippur. ,37
The Yerusbalmi relates that at first every individual person used to tie
a piece of red woo! to his window. However, this was embarrassing to
those unworthy of forgiveness whose wool remained red. ,38 nierefore,
this test of individuals was discontinued. Instead, the red wool was tied to
the door of the Haicbal. Unfortunately, there were years ^ e n it remained
red. This resulted in a feeling of discouragement and shame among the
people. The Cbacbamim decided to keep the wool away from the public
view and tied it inside the Haicbal. Even so, they found that curious
spectators could not be prevented from getting a glimpse of it. Hnally, they
instituted that the wool be hung on a rock at the cliff. ,39 No one could
accompany the Isb Iti all the way to the cUff, and the Isb Iti himself returned
only after Yom Kippur. ,30 Thus, no one would know the results and
become discounted on Yom Kippur.
O rder o f th e M ussaf
The Mussaf, as described in Parsbas Pinchas {Bam idhar 29), con
sisted of seven sheep, one bull, one goat and one ram. This ram is the same
one described in Parsbas Acbray Mos {Perek 16, Passuk 24) as Olas
Ha’a m. Rashi (^Vayikm 16:23) writes that the remainder of the M ussaf
92
followed the M ussaf ram in two segments. There are various opinions
among the commentaries on Rashi as to wliich of the Korbanos were in
each segment. There are also opinions in the M isbnah and Gemara that
!differ from Rashi. The following are some of the various opinions: ,4
ת מ י ד של ש ח ר ת מי ד של שחר ת מי ד של שחר
פר וז׳ כ ב שי ם
של מ ו ס ף
פרו ש ל א ה ר ן פ רו ש ל א ה ר ן פ רו של א ה ר ן
שעי ר ל ה׳ שעי ר להי שעיר ל ה׳
שעי ר ה מ ו ס ף
א מו רי פ ר ו ש עי ר א מ ו ר י פ ר ו שעי ר ׳ א מ ו ר י פ ר ו ש עי ר
׳ ׳ מ ק צ ת מו ס פין
פר וזי כ ב שי ם
׳* י שיי רי מ ו ס פ י ן
ו שעי ר ש ל מו ס ף
׳ ל א נזכ ר ב ר ש״י
* ׳ * ל ד ע ת ה א ״ ע חיינו שעי ר
ל ד ע ת ה ל ח ״ מ היינו פר וזי כ ב שי ם
וי ש או מ רי ם ה י י ת פ ר ו ש עי ר״,
93
Letter From a Rom an Citizen
Rabbi Yaakov Emden includes in his Siddur ( after the Tashlichprayer)
the following account authored by a Roman citizen who witnessed the
procedure in which the Kohain Gadol was taken to the Bais Hamikdasb seven
days before Yom Kippur.
... The second service is the coming of the Kohain Gadol to the Bais
/Hamikdasb. They did not tell me how he served in the Bais Hamikdasb,
but they told me about his going in and of his departing from the Bais
Hamikdasb. I saw some of it with my own eyes and was astonished. I then
said: “Blessed is the One who shared His honor with these people.”
Seven days before the (special) day called Yom Kippur (yAiicYi is the
most honorable of all days for the Jewish people), they prepared in the
Kohain Gadol’s house seats for the head of the Bais JXn, the Kohain
Gadol, the deputy to the Kohain Gadol and the King. Aside from these,
seventy chairs of silver were prepared for the seventy members of the
Sanhedrin.
An old sage of the Kohanim would stand up and say to the Kohain
Gadol words of admonishment. He said: “Be aware before Whom you are
entering. Consider that if you don’t perform as intended, you will fall and
die. Consequently, the forgiveness of all ofYisrael will be lost. Behold, the
eyes of the entire nation of Yisrael are turned towards you. Scrutinize
your ways lest you have even a small sin, for sometimes one sin can
outweigh ToanyMitzvos. The balance is known only to Hashem, the Lord
of all thoughts. Also, inquire of the Kohanim, your brothers, and purily
them. Pay heed that you are coming before the King of Kings ■wlio sits on a
throne of judgment and seeks out with His eyes all evil. How can you
come if the enemy is with you?”
The Kohain Gadol then answered that he had already scrutinized
himself and repented from anything ■wiiich seemed a sin. The sage also
gathered his brothers the Kohanim in the Azarah of the Bais Hamikdasb
and made them swear in the Name of the One vsdio dwells in the Bais
Hamikdasb that everyone should report vdiatever wrong he sees in his
friend or A^liatever fault he himself has. The sage would assign to each of
them the method to achieve the proper atonement.
The King encouraged the Kohain Gadol and assured him of honor
upon his peaceful departure from this holy place.
After this, they would announce in which direction the Kohain
Gadol would go to his special room in the Bais Hamikdasb. Then all the
people would go out to accompany him. They walked in a certain order.
This is the order in which 1saw them walk before him:
First went descendants from the Kings of Yisrael, because those
closer to the Kohain in the procession are more important.
After them went members of the royal family of Dovid, all in a proper
order, one after the other. A crier went before them and proclaimed:
“Give honor to the royalty of the House of Dovid.”
After them cam e the House o f Levi, and the crier proclaim ed: “Give
h o n o r to the House of Levi.” They num bered thirty-six thousand. T heir
deputies w ore blue silk clothing. The K ohanim w ore w hite silk. These
num bered twenty-four thousand.
Then cam e those Leviim w ho sang in th e Bais H am ikdash, follow ed
by musicians, trum pet blowers, th e keepers of the gates, the m akers o f
th e perfum es for the incense, the m akers o f th e Paroches, guards, officers
and a group called Cratophilus. They w ere followed by anyone w h o
w orked in the B ais H am ikdash, th e Sanhedrin of seventy and o n e
h u n d red police w ho held silver rods in o rd er to make a path.
After them walked the K ohain G adol. He was followed by the eld ers
of th e K ehunah w ho walked in pairs.
At the entrance to each street the R oshei Yeshivah rose saying: “Sir,
K ohain G adol, may you com e in peace. Pray to our C reator that He
should sustain us in order that w e should be able to learn Torah.”
W hen the procession reached the gate o f the H arH abayis, they first
prayed that the Kingdom of Dovid should continue and then they prayed
for the welfare of the K ohanim and for the B ais H am ikdash. The sound
o f the m ultitudes was so pow erful that w hen they answ ered “A m ein ,"
flying birds fell to the ground. Then th e K ohain G adol bow ed tow ards
th e people and turned away in tears and awe. Two deputies o f th e
K ehunah walked him to his room w h ere he was separated from all his
b ro th ers the K ohanim .
This took place w hen he en tered . However, w hen he left, th e h o n o r
he received was double as m uch, for all the people in Yerushalayim
passed before him. Most of them had torches of flaming w hite wax. All
w o re w hite clothes. All the w indow s w ere decorated w ith em broidery
and full of lights.
The K ohanim told me that many years the K ohain G adol co u ld n ’t
reach his house before m idnight because o f the great num bers of p e o p le
w ho cam e and the great congestion. Even though the people w ere all
fasting, they w ould not go to their houses till they tried to reach and kiss
the hand of the K ohain Gadol.
The following day, the K ohain G adol hosted a great feast. He invited
his friends and relatives and m ade a day of festivity to celebrate his safe
em ergence from the K odesh H akodoshim . Afterwards, he w ould have a
craftsm an make a golden tablet and engrave it to read: “1, So-and-So, th e
K ohain G adol, the son of So-and-So, the K ohain Gadol, served as K o h a in
G adol in the great and holy House, in th e service of the One wfio dw ells //
th ere, in Such-and-Such a year after creation. May the O ne w ho gran ted
m e the m erit of this service also grant the m erit to my children after m e
stand in the service of Hashem.”
The Avodah
As Described
in the
M ussaf Prayer
THE AVODAH—NUSACH ASHKENAZ
?)י יןגי\ה ל ס ע ש 1ן מרו תיזז .אן>ץ יגליות א מי ץ כיח ? 5י ר ו ר ב א? 1ים.
ת 3ל על ? לין » ה ? :הי 1ת עו ל ם w nו צ לן)) ת ק רי ת על ק רי ם א ף
ו עי ל ה .ב מ ע ק ה לבו שך א 1ר ב ק ר הג ה ת 3 .י ן זי דוני ם ח ל ת ל ק ר ח הנ 1ר א.
ל צו ל ה קוי רנ ם לבל י ל סון ח ל ד :ג לי ת לני נ קי ו הג ל ה תנו ל ה .גו מ ק 7ם
שעת ל שע שוע מ א מי רי ך ג ל ל מ א 1ר 1ת תונ ה ל ר קי ע עוך .ג ם ל ל א מו רו ת
ע מ ם לוירג= די ש חי ם ו ן א י ם מ ש ע ל ל ר ת .ד מי 1ן ל רי ח ל כ ר ת יו ש לי גגי ם.
ד בו ק ת לג לי ם הו לי א ה ר>?1שים ו שון^לים .לר קנ ה ו ל ל ה ל א רו ח ת
ק רו אי ך :הלנרנ ק ל ח י מ ק ך ו ס 1ע ד אין .ה ק ל ל ת גלם מחימר ל ת לני ת
חו ת מ ך ה ל ח ת ל ח ל דו ט ה ר ; ק ם מו בו ל ך .רז ל ד ם ו מ ^ל עו עז ר לו י ע ל ת :
ו צוי תו ל לי ל עו ט מעץ ה ל ע ת .ו ה ל ר לווי בלוני ל ה ק א ת ז 1חל• ו עג ק לן ע ת
ל ק רו ף ח קו .ו אן ל ת ל לי לי ם .ו ע רו ם עלר ל ח מו :ן רוי ללעו רזקלירנ
ל ל ק ן חו מ ל ת .ן ל ע ה ו הו לי ל ה א ל ר ו רו עה צ אן .ן ל ח )שי רזגישו ל מו ל ך
= ? 0יל י 0מיו שח ת ו על ף א ח .ח ל ה י ח ד ) .ע ק ת ל ל ב ושעונ רנ שולת
לניך ו ש מ ת לו או ת= לילי ש לי שי ם ק רו א ב ק מ ך ל ק מל .חי ל נוז לי ם ק ל א ת
ו ש ק פו ם ו א ל דו= ק עו ג אי ם ו ל צו סו ר ל מ ל ך .טו ל פו ל חו ם הו מי ם וזו ל בו
נ צ מ תו .ק עון גפר נו ש ע ל מג לונ ל ע דו .ק פו ליו ה ל רי ת י מ ל או ?גי צי ה :יעצו
נ ו ח ל י ם ל רו ם עד ל ש ח ק .י ק שו נלצו ל רו ח סו ע ה )קער :י די ד ^ 1ת וי עלר
י ל ע ך ל עו ל ם .י חו ם ז קוגיו רזעלה לך ל ל לי ל :ל ק ה רנמים ל ח ר אי ש ונם.
ל ח ש ק ) שיל ת א ה לי ם ונ מ שך א ח לי ך :כיקר סגי שי יוף הוצארנ מ ח ל ציו.
ל ל ו ) ל ע א מ ת ו אין ד פי :ל קל רנך אוירנ לוי אי ש ח שידך .ל ה ל לי ל מגז עו
מ ק ד ש ק ד ש ק ד שי ם .ל ק שו ר נן ר ק ד ש ו ל ע טו ת או לי ם .לי שב ל ל ל ן ה
פני מ ה ) מי ם שלעה :
100
THE AVODAH—NUSACH ASHKENAZ
would) teach him to fill his )ים לת^ר ??נים9 ס. >יכוהו1י
hands with incense. Thei/would >יע3 והך1 ק מ ר ?י\ר.=יעו3 י ק1או ת
foreswear him to burn the in פי עז ק ד קרו גם ה ם ובכה
cense only ^ e n he was already : הגירו
within (the Kodesb Hakodo-
shim'). His flesh became tense,
and he cried because he was
suspected (of being a Tziduki,
one who is unfaithful to the Oral
Torah). They (the elders) also
turned aside and shed tears
(because they feared they had
unjustly suspected him).
The Eve o f Yom K ippur
(He stayed awake by pre §ה ובכתב3 קי ח ק ך)־ש
senting or listening to ) a discus ך ת עד1 יו יש)נו לע3 ק בי. ן1הגי
Sion of laws of the Oral Torah יס59 עלצו תרום ד קו: ת1 צq
and by reading or listening to
ד יפיסו לדישון פנימי1 ע.ראשון
(portions from ) the written
Tanach. (The Kobanim ) sur יס. ן3 ע קב ק טו ר ת.ו מנו ך ה
rounded him studying, keeping ערוד נתחים יחד.ס ד קי ם יקל)!\ו
him awake until midnight (when : יעי3 יי ס קר9
they made the lottery). (The
Kobanim ) rejoiced (when the
Kobain selected) by the first lot
tery lifted the ashes (from the
outer M izbayacb). Again, they
chose by lot who would remove
the ashes from the inner Miz-
bayach) and Menorah. (A Ko-
bain was selected) for the pur
pose of (bringing the coals for
the daily) incense by a third lot
tery among new {Kobanim \d 10
had not previously done this ser
vice). The fourth lottery decided
who would (give the Kobain
Gadol) the pieces of the Korban
to assemble ( on the Mizbayach ).
THE AVODAH-NUSACH ASHKENAZ
102
THE AVODAH-NUSACH ASHKENAZ
102
THE AVODAH—NUSACH ASHKENAZ
voice, “For Hashem, a sin offer לה׳0 ך ל1 ^עק >רק.ול צו ק
ing.” .סל\את
Those who heard him re רכי א ת3 ו1 « לv ת תיו1צ
sponded (to his mentioning
.ק^ום
Hashem) by blessing the Name
(saying, “Blessed is the Name of רי ת ק ^ ר ?ראש1 ע ז ה3^
the Honor of His Kingdom for י ת3 ןן ן?ד3א . »ץתלח3ה
ever and ever.”) :ש לו ח
He tied a scarlet woolen
band on (the horns of the) head
of the goat that was to be sent ( to
the desert). He positioned it
directly opposite the d oor
through wliich it was to be sent.
Confession fo r th e Kobanim
an d Slaughtering o f th e Bull
See pages 34-36.
He passed (from the east .?לח ולא א?ל ?רו ש?ית
gate where the goats were stand ??\ל( בישהו פ ט צור ?חן
ing) and came to his bull (which : התוץה
was next to the Mizberyacb') a
second time. Hie sins of his tribe . ד הי ה אוטר ;א?א סשם5ו
he confessed before Hashem. . ין3? ש?תי ל9 . ?)יתי.?\אךני1ר
And he would say thus: : י אסרן עם קד^שך3?<ז?י ולי תי ו
“Please, Hashem, I have sinned ?ר )א לח?\אים3 . ^ן?א ^ ם
before You, (at times) uninten . עים שסשאתי1^? ול,. ת1 נ1וליג
tionally, (at times) intentionally,
י.)ירני• לש?ש?תי ללניך ^!ןנVV?
(and at times even) rebelliously,
.וליוני וללי אסרן עם קד^שף
I and my household, and the sons
(rf Aharon, Your holy nation. לל תוב ל תור ת משה עלדף טלי
Please, with (Your merciful)
Name, forgive the unintentional,
intentional and rebellious sins
which I have sinned before You
unintentionally, intentionally
and rebelliously, 1 and my house
hold, and the sons of Aharon,
Your holy nation, as it is written
in the Torah of Moshe your ser
vant, recorded from Your holy
105
THE AVODAH-NUSACH ASHKENAZ
105
THE AVODAH—NUSACH ASHKENAZ
?עורו נו ש אי אז^מ 1ת ?ן נ \ .ת ח תיו ת ארץ צבי ן מ ר שמעו .ת « צ ך קו תיו
ח ^ ץ הו ל כי נ תי בו ת .רנקנת שו ל חיו א מ ו ן ל א א כן ב .תו חל רנ ם כצ)-ת
ב מ ס ק<ןיר:
מצוארנם ר ח צו מ?\נף ^ח;רנם זכו .ש ל מי ם ת מי מי ם ?בו ר ? ?י מו ז כז כו.
ל מ י ד כי מ ק ה ן ם מ קו ר מ י ם חיי ם .מ ק ו ה ?שךאל מנלןם מ?ם ^ מ נ ו :
ב טו ה ר ו בנ קיון י^קו וי ט ה רו .י ח ד שו ?חד)ץי ב ק רי ם מ?חנם י צ ח ^ חו.
רו מ מו ת א -ל י הגו ?>;ת;ם ? .ל שו; ם ת ן ? פי מו שיר ח ד ש :י>ילו ? ל ע ד
?עבדו בי ר א ה .ק דו ש י׳ץילאל מ ק ד ש ק דו שי ם .ל)׳\ \ 3ל ל ע ל תו ? ף ו ל ? ל צ ל.
ו לג ^ ח בנגינו ת ו ל הנ עי ם ז מ ר .נרו?קים ?עוז י מין רו מ ק ה? .חד נרנמכים
? מ ל א ה צ ד ק .מ שו כי ם ל ב א ש Vלי ו ?לגנ ה .ו ק שון ו ש מ ח ה ?י^ויגו נוןח:
ק שי ם וללי ם ? ש מו ?ל היו ם .ח ד י ם ? ש מ ח ה א ת ?;יו ; זיו א ו ל ם ? ^ ח ר
??קע .קו ? ם ישיאו וירנו ? ג און צור עו ל מי ם :א ש לי ה ע ם ק ? ? ה לו .א ש לי
ה ע ם ק ה׳ א -ל ה יו:
THE AVODAH—NUSACH SFARD
Burning o f th e K etores
See pages 38-44.
This blood was left with the הניחו ^יד סיnj 0 ך
one who stirred it in the Azarah ען)־ה על הרובד9 ^?יסכס בי
on the fourth plank from the
ו;?\ל.הרביעי ^מן ההי^ל ולחוץ
Heichal outward, and he took a
light shovel of red gold which ב אדום קל ה5קח תה ^\ל ןך
held three kav measures and had קחןקת);ול^ה ק?ין מ ן ה ארו^ה
a long handle, and he went up to ס ו?;ה גחלים3 ועלה לראש ס מז
the top of the Mizbayach and >ץסחציתו ג ח ל ת ו ס ח צי ת ן
pushed aside the coals which שלהבת אילך ואילך וחתה מן
were half coal and half fire,
: ח3הלוחשות מ^ד מןגן־ב המן
hither and thither, and he dug
among those simmering on the הורין ה מלאה גחלי אש
west side of the Mizbayach. הרובד
- T ח ה ■יעלT הני
• • וI לוחשות
־1
from Your holy mouth, ‘For on ר יג ^ין ם$ ם ס ן ה יכ1 י נ י9 . ד ד1קב
this day He will forgive you to »בל ח ט א ת י ק ם5 ^?\סר ^גת^ס
purify you. From all that you have : ל?;י ה׳
sinned before Hashem . . ”
י ם7 »?1 ה עo y m o»jq3nj
, When the Aoban/m and the
people who were standing in the >י^ןלה• ?^\היו ש^קז^ים א ת ה)^ם
Azarah heard the honored, awe י$>5 צ א1 יv)qto »? א713 ד )ה9ס?ל
some Name explicitly uttered by 3 ה י. קד) ץה י ? ^ ס ך ה3 ל1כ הן >ד
the Kobain Gadol with holiness ו?לים על1 עי ם ן?ז ^ ת)ז)י ם )נ71 כ
and purity, they would bow, ד1 ץ ב0V) ןד3 ר9 ?י לי ם1 )א.^ ט ה ם
p ro s tra te them selves, give
. ^ ם נעד1ע: ל1מ ל כו ת
thanks, fall on their faces and say,
“Blessed is the Name of the ו35 ן א ף ה י א ס י ה ה>ת
Honor of His Kingdom forever ר א ת ה ^ ם1 ןמ1 י ם ל5 ל5 >?ס
and ever.” .יני ץ ^ ת ס ר1ו א
The Kobain Gadol coordi נ ר1 ו א ת ה ? ט ו ? ד ?יע
nated saying the Name to con- : ל ח ל ע ד ת י)ץרון1לףן>>ץ ן ס
elude together with those t^lio
were blessing it. (He then would
finish the Passuk by) saying to
them, “You shall become pure."
And You, vnth Your abun
dant goodness, (would) arouse
Your mercy and forgive the Con
gregation of Yisrael.
Sending th e Goat to t h e Desert
See page 64.
He called one of the Koba- q?’0 ־3q !אלוד ?»ו7 ק ל א
nim who was assigned from the 1 ל9 » וק1 ליכ1!ה7 זין>ן ה א ת מיל1סק
previous day to take the goat ?!ל ה. אל אלץ1 לי כ1!ה7 1ל
away, and he gave (the goat)
)ץה?יע לצוק-> ו. ר )ץסם37 »?5ל
over to him to take to a desolate
land, to a barren desert. When he . קל?יו3 ^ ) ^ל ז הולי תiv)!j ל ק1ח
reached the rock, he divided the יו3 1 לע ןחצי93 ”ליציי
red thread on ( the goat’s ) horns. >ץתי ידיו ל א חוליו3 קל;יו ולחפו־
Half he tied on the rock and half
betw een his horns, and he
pushed (the goat) with both
hands backward, and it would
THE AVODAH-NUSACH SFARO
ב ס ק ו ם ה מ ל י ם ־־עד כ א ן ל ש ו נ ו • ־ ש מ נ ו נ ק ו ד ה אח ר ל ש ו ן ה ס ח ב ר .
ו כ ל מה שנ מ צ א ב מו נ ר י י ם א י נ ו מ ל ש ו ן ה ס ח ב ר.
. 1רמב־־ם ה ל כ ו ת ב י ת ה ב ח י ר ה 8־־ה ה ל כ ה ד ׳ ו כ ל ה ע ז ר ה ה י ת ה
קש־• ז ע ל ר ו ח ב קל־־ה ,ושם ה ל כ ה ז ־ ו ל ש נ י ה ע ז ר ה ב מ ז ר ח ה י ת ה
ע ז ר ת ה נ ש י ם ו ה י א ה י ת ה א ו ר ך ק ׳ אמה ול־־ה ע ל ר ו ח ב קל־־ה.
מזבח י״ א, הלכה בי, . 22ר מ ביי ם ,ה ל כ ו ת כ ל י המקדש 9ר ק
ה ז ה ב ש ב ה י כ ל ע ל י ו מ ק ט י ר י ן הל,טורת ב כ ל י ו ם .
. 26ר מ ב ״ ם ה ל כ ו ת ע ב ו ד ת יו ־ ־ כ פ ר ק ב ׳ ה ל כ ה ה• ב כ ל י ו ם כ ה ן
נ ד ו ל מקדש י ד י ו ו ר נ ל י ו מן ה כ י ו ר כשאר ה כ ה נ י ם ו ה י ו ם מקדש
קודח מ ק י ת ו ן של ז ה ב .ו ע י י ן ת ו ם ׳ ז ב ח י ם ד ף כ ״ ב ע ״ א ד־־ה
מ ת ו כ ו ושם ב שי ט ה מ ק ו ב צ ת א ו ת כי־א ו ז ״ ל ש נ ו ט ל א ו ת ו ב כ ל י
וכה־־נ ק טן ו נ ו ת ן א ו ת ו ת ו ך ה כ י ו ר ו נ ו ט ל מ י מ י ו ומ קד ש בו
כ ש ר י ם ל ק ד ש כ י ו ן ד מ כ ל י ג ד ו ל קא א תי .
. 32רמבי־ם שם פ ר ק ב ׳ ה ל כ ה י ׳ ה רמת הד שן מ על ה מ ז ב ח ב כ ל
י ו ם מ צ ו ת עשה ו כ ו ׳ .ושם ה ל כ ה י ב ׳ כ י צ ד ת ו ר מ י ן .מי שז כ ה
ל ת ר ו ם ו כ ו ׳ ו נ ו ט ל את ה מ ח ת ה ו ע ו ל ה לראש ה מ ז ב ח ו מ פ נ ה את
ה ג ח ל י ם ש נ ת א כ ל ו בלב האש ה נ ח ל י ם א י ל ך ו א י ל ך ו ח ו ת ה מן
ו י ו ר ד ל מ ט ה ל א ר ץ ו כ ו ׳ ו צ ו ב ר את ה ג ח ל י ם שחתה על ג ב י
הרצפה .
. 33שם ה ל כ ה י ״ נ ,ו א ח ר כ ך נ ו ר ו ! י ן את הדשן ב ם נ ר י 8ו ת מ כ ל
צ ד ד י ה מ ו כ ח ו מ ע ל י ן א ו ת ו ע ר י ס ה ע ל נ ב י ה ת ש ו ח.
. 37רמב־־ם שם פ ר ק ו י ה ל כ ה נ י ו א ח ר ש ז ו ר ק י ן את ה ד ם מ ט י ב
ז ה ש ב ה י כ ל חםש נ ר ו ת ו כ ו ׳ ושם ה ל כ ה ד ’ ו ז ו כ ה ב ק ט ו ר ת ט י
ה םנו ר ה שז כ ה ו נ כ נ ם ו מ ק ט י ר ו א ח ר כ ך נ כ נ ם ז ה שז כ ה ב ד י ש ו ן
ו מ ט י ב שתי ה נ ר ו ת .
. 39ר ם ב ״ ם שם ש ו ח ט את ה ת מ י ד ו א ח ר כ ך ז ו ר ק הד ם ז ה ש ק ב לו .
. 40רסב־־ם מעשה ה ק ר ב נ ו ת פ ר ק ד י ה ל כ ה ח ’ כ י צ ד ה ו א ע ו ש ה
א ו ח ז ה ם י ס נ י ם ב י ד ו ו מ ו צ י א ן עם ה ו ר י ד י ן ל ת ו ך ה מ ז ר ק ו ש ו ח ט
שני ם או ר ו ב שני ם כ די שי ת ק בל הדם כ ו ל ו בכ לי .
. 41רמב־־ם ה ל כ ו ת פ ם ו ל י ה מ ו ק ד ש י ם פ־־א ה ל כ ה כ ״ ב ק בל ת ה ד ם
ו ה ו ל כ ת ו ל מ ז ב ח ו ז ר י ק ת ו ו כ ר ׳ כ ל אחת מ אלו א י נ ה כשרה א ל א
ב כ ה ן הכשר ל ע ב ו ד ה ושם ה ל כ ה כי־ נ ו ה ו ל כ ה שלא ב ר ג ל א י נ ה
הולכ ה .
. 42רמב־־ם מעשה ה ק ר ב נ ו ת פ ר ק ה• ה ל כ ה ו י כ ש לו ק ח ה כ ה ן ה ד ם
ב מ ז ר ק ו ז ו ר ק מ מ נ ו ב מ ז ר ק שתי ז ר י ק ו ת על שתי ז ו י ו ת ה מ ז ב ח
ב אלכ םון .
. 45שם ה ל כ ה ז • נ ו ט ל את ה ב ז ך ט ת ו ך ה כ ף ו נ ו ת נ ו ל א ו ה ב ו א ו
ל ק ר ו ב י ו ,ו כ ו י נ ו ת ן לו ל תו ך ח שניו ו כ ו י ו ט ש ת חוו ה ו י ו צ א .
. 48שם ו א ח ר כ ך ם ע ל י ן ס ו ל ת ה נ ס כ י ם ו א ח ר ה ס ו ל ת ט ק ט י ר
ל נ י ס ו ך וב שעת ט ע ל י ן את ה י י ן ה ח בי תין ואחר ה ח בי תין
ז י ט שנ ה ה נ י ס ו ך א ו ט ר י ם ה ל ו י י ם ה ש י ר .ו ב ם ס כ ת ת ם י ד שרק
ג ’ ,נ ת נ ו ל ו י י ן ל נ ס ך ,ה ס נ ן ע ו ט ד על ה ק ר ן ו ה ס ו ד ר י ם ב י ד ו
ו ש נ י כ ה נ י ם ע ו ט ד י ם ע ל ש ו ל ח ן ה ח ל ב י ם ו שתי ח צ ו צ ר ו ת של כ ס ף
ב י ד ם ו כ ו י ,שחה ל נ ס ך ו ה נ י ף ה ס נ ן ב ס ו ד ר י ן ו ה ק י ש ב ן א ר ז א
בצלצל ו ד ב רו הלו י ם ב שי ר.
ו ע י י ן ב ר ם ב ״ ם ה ל כ ו ת ע ב ו ד ת י ו ״ כ 8רק ד ׳ ה ל כ ה א ׳ ו צ ו ב ר את
ה נ ח ל י ם ב י ד ו ל 8נ י ם במ חתה כ ד י ש ת הי ה הק טו ר ת על נ בי
ו ל א כ מ ו ש הו א ה ק ט ו ר ת ק ר ו ב ה ל א ר ו ן ו ר ח ו ק ה ם 8נ י ו ו כ ו ׳ .
מ הלכו ת ת מי די ן מ ק ט י ר ק ט ו ר ת של כ ל י ו ם כ ב ר מ ב ״ ם 8 .ר ק נ ׳
ו מ ו ם 8י ן ה ל כ ה ח ׳ ו מ ת ח י ל ו מ ש ל י ך ה ק ט ו ר ת ע ל האש ב נ ח ת כ טי
שטרקד ם ו ל ת ע ד ש ת ת ר ד ד ע ל כ ל ה א ש.
. 88י ו מ א ד ף נ־׳ה ע ״ א כ ש ה ו א מ ז ה ל מ ע ל ה מ צ ד ד י ד ו ל מ ט ה
ו כ ש ה ו א מ ז ה ל מ ט ה מ צ ד ד י ד ו ל מ ע ל ה .ו ב ש ע רי א ה ר ן ד׳יה ו ה ז ה
ב א צ ב ע ו ו כ ו ׳ ש נ י ה כ ש ו ר ת ש י ר ו ש ו ח ו ד ו של כ ש ו ר ת ש הי ה ע ב י ו
טשח ע ל ש נ י ה כ ש ו ר ת משמע ל מ ע ל ה ב ח ו ד ה ה ע ל י ו ן של ה כ ש ו ר ת.
. 102ב א ב ן ע ז ר א ,א ח ר ש י ם ו ר ו מי ש ר אל כ א י ל ו נ ת ו נ י מ המ ע ל
ראש ה ש ע י ר .ו ב ח י ב ו ר ה ת ש ו ב ה ל ה מ א י ר י ג ר pי־־ג ד־יה ו נ ש ב ,
ו ה ו א שרמז ה ר ב ב ש ע י ר המשתלח ש הו א ל ה י ו ת ה ע ר ה ל ת שו ב ת כ ל
ו כ ו ׳ א ב ל שי ר ח pת כ ל י ת הרח pה החטאים לא נרצה ל ז ב י ח ה
נ מו ר ה עד ו י ו ש ל ך ב א ר ץ נ ז י ר ה ,ה ע ר ה ל ע ז י ב ת ח ט אי ם ע ז י ב ה
שלא י ש ו ב ע ו ד ב ה ם ו א י ן ם ג pש א י ן ה ח ט אי ם משא שי ע ת pמ נ ב
ה אי ש ל נ ב ה ש עי ר א ב ל א ל ו ה מ ע שי ם כ ו ל ם מ ש ל י מ י ם ל ה ב י א מ ו ר א
ל נג ש ע ד ש ת תג ע ל ל ת ש ו ב ה .
. 120ב מ ז ר ח י ו א ת ח ל ב ה ח ט א ת א י ס ו ר י פ ר ו ש עי ר שלא נ ף ש ו ב
שחלב החטאת ב ל ש ו ן י ח י ד מ ו ר ה ע ל א י ס ו ר י הפר א ו ה ש עי ר ו ל א
ע ל א י ס ו ר י ש נ י ה ם .ו ע י י ן י ו ט א ד ף ם ״ ז ; ת ו ם ׳ ד ״ ה א טו ב ט נ ם
מ ק ט י ר ל י ה כ ך ה י י כ ת ו ב ב ס פ ר י ם ו כ ו ׳ ורש־יי מ ח קו ל פ י ש ה י ה
קשה ל ו ד ב כ ס ה ד ו כ ת י ב מ נ ח ו ת ק ת נ י מעלה ו מ ק ט י ר ה ב כ ל י שרת
ו כ ו י ו ר״ ת או מ ר ד א י ן צ ר י ך ל ה ג י ה הספרי ם ו כ ו י .
. 123ו כ ן ה ו א ב ס פ ר ש ע רי א ה ר ן פ ס ו ק כ ״ נ ד ״ ה נ מ צ א למי־ז כ י
ה מ ק ר א ו ת שלא כ ס ד ר ן כ י מ ק ו מ ו של המ ק רא ה ז ה ה ו א א ח ר פ ס ו ק
כ ״ ח .נוע־־ש ד־־ה ומשי־כ רשייי ב ס ו ף ד ב ר י ו C.
. 124ב ג ו ר א ר י ׳ ד ״ ה מ ל מ ד ש מ ע ו נ י ן ג נ י ז ה ש א י ן ל ו מ ר ש י נ י ח
זה א ו ת ם ו ל א י ו צ א י ם ח ו צ ה ד ה א ל א כ ת ב שו ם מ ק ו ם ל פ נ י
ד ע ל י ה ק א י ו ה נ י ח ם שם ד א י ן ל ו מ ר ד ק א י ע ל ב ב ו א ו א ל ה ק ו ד ש
א ו ע ל ו ב א א ה ר ן א ל א ו ה ל ס ו ע ד ו ע ל י ו א ס ר ו ה נ י ח ם ש ם .א ״ כ
ב חו ס ש ו עיין ז ה ב. י ה י ׳ כ אן בי א ה ל קו ד ש הקד שים ב ב נ די
ב ס ק ו ם אשר ו ה נ י ח ם שם, ה ר שר״ה ז ״ ל ו ב ר מ ב יין פ ס ו ק כ ״ נ
י פ ש י ט ם .ו ב ה ע ק י ד ה ד ״ ה ו א פ ש ר כ י י ת כ ן ש ה י ה שם מ ק ו ם ס ו כ ן
ו ה ס ק ו ם ה ס י ו ח ד של ל בי ת ג נ י ז ת ם .ו ב ס פ ר הכתב ו ה ק ב ל ה,
פ שי ט ת ב ג ד י ל ב ן ו ג נ י ז ת ם שם ה י ה ב ע ז ר ת י ש ר א ל ו ס ס ת מ א ק ר ו ב
הלכה ה׳ לל שכת ה פ ר ו ה .ו ב ר מ ב ״ ם ה ל כ ו ת כ ל י המקדש פ ר ק ח ׳
א ל א נ נ נ ז י ן ב מ ק ו ם ש י פ ש ו ט ו א ו ת ם ,שנ א ס ר ו ה נ י ח ם שם.
. 127ב ח י ב ו ר ה ת שו ב ה פ ר ק י ג ׳ דייה א ח ר ו כ י צ ד ה י ה ע ו ש ה ה י ה
א ו ח ז ב י ת י ד של כ ף ב ש י נ י ו ו כ ו ׳ ו ם ו מ ך י ד י ו ל ח ל ל ה כ ף שבו
הק טו ר ת ו מו ש ך ה ק טו ר ת ב שני ג ו ד ל י ו ומערה ל ת ו ך ח ל ל י ד י ו .
ש נ ו י יש ב ש נ נ ת . 130רמב־־ם ה ל כ ו ת ש נ ג ו ת פ ר ק י א ׳ ה ׳ א ’
אבל ט ו מ א ת מקדש ו ק ד ש י ו ,מה ש א י ן כ ן בשאר כ ר י ת ו ת ו כ ו י
ב טו מ א ת מקדש ו ק ד שי ו א י נ ו מ ב י א ק ר בן ע ו ל ה ו י ו ר ד ע ד ש ת הי ה
וי די ע ה ל ו י ד י ע ה ל ט ו מ א ה ו י ד י ע ה ל ק ו ד ש א ו למקדש ב ת ח י ל ה
ושם ל ט ו מ א ה ו י ד י ע ה ל ק ו ד ש א ו למקד ש ב ס ו ף ו ה ע ל ם ב י נ ת י י ם ,
ה ל כ ה ט ׳ ט ו מ א ת מקדש ו ק ד שי ו ש הי ה לה י ד י ע ה ב ת ח י ל ה ו ל א
ויו ה״ כ ה י ה ל ה י ד י ע ה ב ס ו ף ,ש עי ר של יו ה־־ כ הנ ע ש ה ב פ נ י ם
בה ו ש אין ויו ר ד. ת ו ל י ן עד ש י ו ד ע לו ו י ב י א קרבן עו ל ה
י ד י ע ה ב ת ח י ל ה א ב ל יש בה י ד י ע ה ב ס ו ף ,ש עי ר הנ ע ש ה ב ח ו ץ
ב י ו ם ה כ פ ו ר י ם ו י ו ם ה כ פ ו ר י ם מ כ פ רין ו על ש אין בה י ד י ע ה לא
ב ת ח י ל ה ו ל א ב ס ו ף ש ע י ר י ה ר נ ל י ם ו ש ע י ר י ראש ח ד שי ם מ כ פ רי ן
ו ע ל ז ד ו ן מקדש ו ק ד ש י ו פ ר כ ה ן ג ד ו ל של י ו ם ה כ פ ו ר י ם מ כ פ ר.
אם ה י י ה מ ז י ד מן ה כ ה נ י ם ו א ם ה י ה מי ש ר אל דם ש עי ר הנ ע ש ה
ב פ נ י ם ו י ו ם ה כ פ ו ר י ם מ כ פ ר י ם .וע־־ש בלחם מ שנה שם ש ה נ י ח
ב צ ״ ע .ו ד ע ת ר ש ״י ב ש ב ו ע ו ת ד ף ב י :ד־־ה א ל א שהפר מ כ פ ר ע ל
ו כ ן כפ ר ת ה כ ה נ י ם כ ל ש ש עי ר ה פ נ י מ י מ כ פ ר על ישראל ו כ ו י .
ש עי ר ה ח י צ ו ן .פ ר ו של כ ה ן ה ק רב ביו ־ ־ כ ב פ נ י ם כ מ ו שמפורש
מ שנ ה ב ב א ח רי מ ו ת מ כ פ ר ע ל ה כ ה נ י ם . 131 .י ו מ א פ ר ק ד ׳
קשרו ל ש ו ן של ז ה ו ר י ת בראש ש עי ר המ שתלח.
יו מ א דף סח תו ם פו ת . 133ש ק ל י ם פ ר ק ד ׳ מ שנ ה ב ׳ ו ע י י ן
י ש נ י ם ד־־ה ח ו ל ק ל ש ו ן של ז ה ו ר י ת ו ב מ ס כ ת ש ק לי ם פ ר ק ה ת ר ו מ ה
ז הו רי ת מ ו כ ח ד ה א י ל ש ו ן של ז ה ו ר י ת ד ה כ א א י ן ז ה ל ש ו ן של
שבראש ש ע י ר המשתלח ו כ ו ־
בראש . 137שבת ד ף פ ״ ו ע ״ א ג נ י ן ש ק ו ש רי ן ל ש ו ן של ז ה ו ר י ת
ש עי ר המשתלח ו כ ו י
הערה
ב קצ ת מ ק ו מ ו ת ל א הז ^ פדנו ל צ י י ר ל פ י שי ס ת רש־־י ר ק ת פ ס נ ו
כ הונ ה ציי רנו שי ט ת הרמבי־ם א ו ר א ש ו ן א ח ר .ל ד ו נ מ א ב ב נ ד י
אבל ו׳ ה א פ ו ד מ נ י ע ע ד ה ע ק ב כ ד ע ת רש־יי ש מו ת כייה פ ס ו ק
ני מ כ ל י המקדש ה ל כ ה ה מ ע י ל ע ש י נ ו כ ד ע ת הרמביים פ ר ק ט י
ש א י ן ל ו ב י ת י ד ו ה מ צ נ פ ת כ ד ע ת הראב־יד שם פייח ה ל כ ה ב י
כ רי כו ת הרבה כ כ רי כו ת ו כו ר ך או תו ש מ צנ פ ת א ר ו ך ה ר בה
ו הן ו כ ו י חדי ן מלמעלה ה י ש מ ע א ל י ם ,א ב ל מעשה ה מ ג ב ע ו ת
ק צ ר י ם .ו כ ן ב צ ו ר ת ה מ נ ו ר ה ת פ ס נ ו ד ע ת הרמב־ים.
ה צ י ו ר של מ ע ל ו ת ה א ו ל ם ה ו א ע ל פ י ה צ י ו ר י ם של הרמביים ס ו ף
י ו מ א מי־ נ מ ס כ ת מ ד ו ת .ושל ה ר ו ב ד ה ר ב י ע י ה ו א ל פ י ה מ א י ר י
ה אול ם עייב ש א י נ ו ל פ נ י ם מפת ח ה א ו ל ם ר ק ב א ו ת ו ת ח ו ם ש ב י ן
והמזבח .
ב צ י ו ר ה ה י כ ל ע י מ ד ו ת פיי ד מ שנ ה א י שכל ה ב י ת ט חו ב ז ה ב ח ו ץ
ו עיין מ א ח רי ה ד ל ת ו ת .א ב ל ל א ה ק פ ד נ ו ע ל ד ב ר ז ה ב ה צ י ו ר .
ברמב־ים פ ר ק אי מ ה ל כ ו ת ב י ת ה ב ח י ר ה ה ל כ ה חי ו ז י י ל כ שבו נ י ן
או תן מ פ צ לין נ דו לו ת ו כוי ה ה י כ ל ו ה עז ר ה בו ני ן ב א ב נ י ם
מ ס ת ת י ן א ו ת ן מ ב ח ו ץ ו אחי־כ מ כ נ י ס י ן א ו ת ן ל ב נ י ן .ושם ב ה ל כ ה
בז הב י כ ו ל י ן ל טוח או תו כ ו ח ן ,אם י־יא ו מ י י פ י ן כ פ י
ני ו ל ה ב ד י ל מ ע שי ו ה רי ז ה מ צ ו ה .ו ע י י ן מ ד ו ת פר ק בי מ שנ ה
ב תו ם * י ו י י ט דייה נ ש ת נו ל ה י ו ת של ז ה ב ל פ י שכשעלו מן ה נ ו ל ה
לא ה י ו ע שי רי ם ול א י כ ל ו ל ע שו ת
t %
ה.ב.צ.נ.ת
D edicated by
her children.
Emanuel and Linda. Mordechai and Barbara,
Asher and Diane, Yussel and Judy, and Abba and Carol.
grandchildren.
Daphael and Dene. Jonathan and Abby, Daniel and Esther.
D ebecca and Marc, Ariel, Ethan, Leonard, Jacob,
6hayna, Benjamin, Avid and Ann, Dachel and Don,
Tova and Uri, and Yaacov.
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Leon G ro d e r
לייבלבןר׳יעקב הלוי ע״ה
נפטר כ״ג ניסן תשמ״ג
.a ב.צ.נ.ת
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hy their children,
Mrs. Anna T odd
Mr. Leon and Mrs. Cla<^s Frank
and their grandchildren,
fishel Yaakov and Einat Turkeltaub
and great-grandchildren,
Y osef Avtgdor, Shlomo Chaim and
Avraham Yehuda
.ה.ב.צ.נ.ת
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RavLeibel Berenbaum visiting ayeshivah classroom