Tafsiran yang Mengutip untuk Imamat 16:16

על הפרוכת – as it is written (Leviticus 16:16): “[Thus he shall purge the Shrine of the uncleanness and transgression of the Israelites, whatever their sins;] and he shall do the same for the Tent of Meeting,[which abides with them in the midst of their uncleanness].”

He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, aiming to sprinkle neither upwards nor downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. The next task at hand is to sprinkle blood on the curtain, opposite the place where the ark is (or used to be) in the Holy of Holies. He does this while standing in the Hekhal, outside of the Holy of Holies. This is referred to in the second half of Leviticus 16:16. The same order is followed; first he sprinkles the bull’s blood and then he sprinkles the goat’s blood.

Analogously, so it has been for generations – that Yehuda would be the legislators, who were then followed by the Levites, who would utilize [Yehuda’s] decisions by judging individual cases as they would arise, or by issuing decrees as the [needs of] changing times arose. The Levites would instruct [others so] that the ultimate purpose for which the Torah was intended would be realized.⁷The Netziv writes in Ha’amek Davar on Ex. 27:20 and Lev. 16:16 that the Ark provided special assistance to Aaron and the tribe of Levi to derive halachic decisions by applying their method of comparative logic as described in chapter 4. In contrast, those such as Judah, who derive halachah through the process of pilpul, were assisted by the Divine light emitted by the Menorah.

'וכפר בעדו וגו‎ AND HE SHALL MAKE AN EXPIATION FOR HIMSELF etc. — This implies a second confession of sins which he was to make for himself and on behalf of his brother-priests, who may all be termed “his house”, as it said (Psalms 135:19) “Bless the Lord, o house of Aaron, etc." (cf. Shevuot 14a). Hence we learn that the priests become atoned for by means of it (the bullock). The expiation effected by it extended, however, only to those sins committed by causing uncleanness to the Sanctuary or holy things (i.e. by the priests having entered the Sanctuary or eaten of the holy things in such a state), as it is said (v. 16) “And he shall make an expiation for the holy place because of the uncleanness [of the children of Israel] etc.”.

אל המזבח אשר ‎'לפני ה‎‎‎ [AND HE SHALL GO OUT] UNTO THE ALTAR THAT IS BEFORE THE LORD — i. e. unto the golden altar which is before the Lord viz., in the היכל. But why then (if the golden altar is intended) does Scripture state ויצא, “he shall go out" since he did not then leave the area where he officiated before? But because immediately before he made the sprinklings in front of the Partition Vail (cf. Rashi on the preceding verse) and was standing inwards (i.e. westwards) from the altar when sprinkling, whilst for the purpose of sprinkling the blood upon the horns of the altar Scripture forced him to go outwards from the altar (i. e. to its east-side, the side facing the exit) so that he should begin the sprinklings from the north-east corner, therefore it rightly Uses the term ויצא, he shall go out" i. e. move alongside the altar towards the exit (Sifra, Acharei Mot, Chapter 4 7-8; Yoma 58b).