וְכִפֶּ֣ר עַל־הַקֹּ֗דֶשׁ מִטֻּמְאֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וּמִפִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְכֵ֤ן יַעֲשֶׂה֙ לְאֹ֣הֶל מוֹעֵ֔ד הַשֹּׁכֵ֣ן אִתָּ֔ם בְּת֖וֹךְ טֻמְאֹתָֽם׃
Dengan demikian ia harus mengadakan pendamaian bagi tempat mahakudus karena kenajisan bani Israel dan karena pelanggaran-pelanggaran mereka, yaitu segala dosa mereka. Demikian pula ia harus melakukannya bagi Kemah Pertemuan, yang berdiam bersama mereka di tengah-tengah kenajisan mereka.
Rashi
מטמאת בני ישראל [AND HE SHALL MAKE AN EXPIATION FOR THE HOLY PLACE] BECAUSE OF THE UNCLEANNESS OF THE CHILDREN OF ISRAEL — i. e. for those who entered the Sanctuary in a state of uncleanness without having finally become conscious of this fact (Shevuot 7b), for it is said לכל חטאתם, and the word חטאת implies a sin committed unconsciously.
Rabbeinu Bahya
השכן אתם בתוך טומאתם, “that dwells with them amidst their contamination.” Even though the Jewish people are contaminated the Shechinah is amongst them (Sifra Acharey 4, 5). This is the opinion of Rabbi Yehudah in the Talmud Sukkah where he states his view that one may cover the Sukkah with material which is subject to becoming contaminated, although his view is not shared by the other scholars. He based his opinion on the text in our verse.
We also have an opinion in Sanhedrin 37 according to which the words וירח את ריח בגדיו, “he inhaled the fragrance of his clothing” (Genesis 27,23) are understood as וירח את ריח בוגדיו, “he inhaled the fragrance of those who betray Him,” i.e. even though the person concerned is contaminated, seeing that they are Jews G’d does not totally reject them. Another allegorical approach along these lines is found in Shemot Rabbah 33,2 where the word עלית למרום שבית שבי (Psalms 68,19) are understood to mean that even if there were unfit Jews amongst the people this did not stop the Shechinah from being amongst them. The Midrash understands the words as a rebuttal to the Gentiles who believe that because Jews have served idols at one time they are forever cut off from G’d’s grace.
Another comment by the Midrash (Bereshit Rabbah 18,8) on the words of Maleachi 2,16: “for I detest divorce- said the Lord G’d of Israel,” points to the fact that the prophet Malachi when mentioning G’d always uses the expression אלוקי צבאות, and only in this instance does he refer to G’d as אלוקי ישראל, “the G’d of Israel.” The author of the Midrash sees a clear message in this that the prophet wanted to reassure the people that G’d’s presence does not abandon the Jewish people even when they are sinful.
We also have an opinion in Sanhedrin 37 according to which the words וירח את ריח בגדיו, “he inhaled the fragrance of his clothing” (Genesis 27,23) are understood as וירח את ריח בוגדיו, “he inhaled the fragrance of those who betray Him,” i.e. even though the person concerned is contaminated, seeing that they are Jews G’d does not totally reject them. Another allegorical approach along these lines is found in Shemot Rabbah 33,2 where the word עלית למרום שבית שבי (Psalms 68,19) are understood to mean that even if there were unfit Jews amongst the people this did not stop the Shechinah from being amongst them. The Midrash understands the words as a rebuttal to the Gentiles who believe that because Jews have served idols at one time they are forever cut off from G’d’s grace.
Another comment by the Midrash (Bereshit Rabbah 18,8) on the words of Maleachi 2,16: “for I detest divorce- said the Lord G’d of Israel,” points to the fact that the prophet Malachi when mentioning G’d always uses the expression אלוקי צבאות, and only in this instance does he refer to G’d as אלוקי ישראל, “the G’d of Israel.” The author of the Midrash sees a clear message in this that the prophet wanted to reassure the people that G’d’s presence does not abandon the Jewish people even when they are sinful.
Siftei Chakhamim
In [a state of] impurity. Explanation: For being in impurity and inadvertently entering the Sanctuary or [eating] its sanctified items. However, [the verse is] not [speaking about] the impurity of idolatry or promiscuity or murder which are also called impurity. This is because it is written, “He will atone for the Sanctuary.” This indicates that it is speaking about the impurity of the Sanctuary and its sanctified things. See the Gemara, first chapter of Shavuos (7b), where this is explained well.
Rav Hirsch
Hanya tersedia untuk anggota PremiumRashi
ומפשעיהם AND BECAUSE OF THEIR TRANSGRESSIONS — This implies atonement also for those who entered the Sanctuary presumptuously in a state of uncleanness (Shevuot 7b; cf. also Shevuot 2a and Sifra, Acharei Mot, Chapter 4 1).
Siftei Chakhamim
Hanya tersedia untuk anggota PremiumRav Hirsch
Hanya tersedia untuk anggota PremiumRashi
וכן יעשה לאהל מועד AND SO SHALL HE DO FOR THE APPOINTED TENT — Just as he sprinkled in the “Interior" (the Holy of Holies) from the blood of both of them (of the bullock and the goat) once upwards and seven times downwards so he sprinkles over against the Partition Vail from outside (i. e. standing in the היכל; cf. Leviticus 4:6) once upwards and seven times downwards (Sifra, Acharei Mot, Chapter 4 5; Yoma 56b).