Le Lévitique 16:6 Midrash : Sifra, Vayikra Rabbah, Midrash Tanchuma & Midrash Tanchuma Buber

1) (Vayikra 16:15) ("And he shall slaughter the he-goat of the sin-offering which is the people's, and he shall bring its blood inside the curtain; and he shall do with its blood as he did with the blood of the bullock, and he shall sprinkle it upon the ark cover and before the ark cover."): "And he shall slaughter the he-goat of the sin-offering which is the people's": His fellow Cohanim are not to receive atonement through it. And through what is this atonement effected? Through the bullock of their brothers. I might think that their atonement is not effected through that of their brothers, it being written (Vayikra 16:6) ("the bullock) which is his" (Aaron's), which implies that they do not have atonement through it. But (Vayikra 16:33) "And for the Cohanim and for the entire people of the congregation he shall make atonement" indicates that they do have atonement. Through what, then, is this atonement effected? It is better that they have atonement through the bullock of their brother Cohanim — For we find that part of the criterion ("which is his" [i.e., Aaron's] Vayikra 16:6) was separated (from the literal "his"), finding as we do that (both) he and his family receive atonement through it — than that they receive atonement through the bullock of the congregation, where we find no such separation from the criterion. And, if you will, it may be derived thus (Vayikra 16:6) "And Aaron shall present the bullock of the sin-offering which is his, and he shall make atonement for himself and for his household," and they (the Cohanim) are (part of) the household of Aaron, as it is written (Tehillim 235:19): "House of Aaron (i.e., the Cohanim) — Bless the L–rd!"

2) "and one ram for a burnt-offering": Rebbi said: The "one ram" mentioned here is the same as that mentioned in Bamidbar (Bamidbar 29:9). R. Elazar b. R. Shimon says: They are two rams, one mentioned here, and one in Bamidbar. (Vayikra 16:6) "And Aaron shall present the bullock of the sin-offering which is his.": He shall not bring it from community (funds). I might think that he does not bring it from the community because it does not atone for the community, but that he may bring it from his fellow Cohanim, whom it does atone for. It is, therefore, written again "which is his" (Vayikra 16:11). I might think he should not bring it ab initio, but if he did, it is valid. It is, therefore, written again (Vayikra 16:11) "which is his." (Vayikra 16:6) "and he shall make atonement for himself and for his household. This is verbal atonement. But perhaps (it is speaking of) atonement through (the sprinkling of) the blood. (This cannot be, for) it "atonement" is written here, and it is written in respect to the (sent-away) he-goat. Just as the "atonement" there is verbal confession, so the "atonement" of the bullock is verbal.

Another matter, “if the anointed priest shall sin” – the anointed priest atones and requires atonement. Rabbi Ḥiyya taught: Since the anointed priest atones and the congregation achieves atonement, it is preferable for the one who atones to precede the one achieving atonement, as it is taught: “And atone for himself and for his household” (Leviticus 16:6), “his household” is his wife.²⁰The High Priest first atones for himself and his wife, then for the priests, and then he is able to atone for the rest of the congregation.
Another matter, “if the anointed priest shall sin” – does an anointed priest sin? Rabbi Levi said: Pathetic is the province where the doctor has gout, the lookout has one eye, and the advocate prosecutes in capital cases.
“So that he brings guilt on [le’ashmat] the people,” it is due to the fire [le’esh], the people die [met].²¹When the High Priest sins, his sin is like a fire that consumes the nation and causes death. This is analogous to a bear keeper who would eat the bear’s provisions. The king said: ‘Since he eats the bear’s provisions, let the bear eat him.’ So too, the Holy One blessed be He said: ‘Since he is deriving benefit from consecrations let him be consumed by fire.’ Rabbi Aivu said: There was an incident involving a certain ritual slaughterer in Tzippori who would feed Jews [meat from] unslaughtered animals and mauled animals. One time, on the day before Yom Kippur, he ate, drank, became intoxicated, ascended to the rooftop, fell, and died. The dogs began licking his blood. They came and asked Rabbi Ḥanina: ‘Is it permitted to move him from before them?’²²It was Yom Kippur, so moving a corpse is prohibited due to muktze. He said to them: ‘It is written: “You shall be holy people to Me; you shall not eat flesh of a mauled animal in the field; you shall cast it to the dog” (Exodus 22:30). This is one who robbed the dogs and fed Jews unslaughtered animals and mauled animals. Leave them, they are eating from what is coming to them.’
"He shall bring the bull to the entrance of the Tent of Meeting before the Lord, and he shall lay his hand on the head of the bull and slaughter the bull before the Lord” (Leviticus 4:4).
“He shall bring the bull to the entrance of the Tent of Meeting” (Leviticus 4:4). Rabbi Yitzḥak said: This is analogous to the friend of a king who honored him with a gift and fine praise. The king said: ‘Place it at the entrance to the palace. Anyone who exits or enters will see it.’ So too, “he shall bring the bull to the entrance of the Tent of Meeting.”