레위기 16:24의 주석

'ורחץ את בשרו וגו‎‎ AND HE SHALL LAVE HIS FLESH etc. — Above (v. 4) we have learned from the statement "therefore shall he lave his flesh and so put them on" that whenever he (the High-Priest) changed from the golden garments into the linen ones he had to immerse himself (for on the occasion of that immersion, mentioned v. 4, he took off his golden garments in which he performed the service connected with the continual burnt offering due in the morning and put on the linen garments for the performance of the service peculiar to that Day); here, however, we are told that whenever he changed from the linen garments into the golden ones he had also to immerse himself (Sifra, Acharei Mot, Chapter 6 3; Yoma 32).

ורחץ את בשרו, after he had supported his hands on the scape-goat. ועשה את עולתו, this was after he had first obtained his personal atonement, followed by the atonement on behalf of the people at large with the two sin offerings consisting of the male goats. Even the “scape-goat” is referred to here as a “sin offering,” חטאת, when we consider it had already been referred to as such in verse 5 where the Torah spoke about שני שעירי עזים לחטאת, “two male goats as sin offering.” Both of these procedures had to take place before the burnt offering on behalf of the people was offered. This was standard procedure, i.e. that the sin offering preceded the burnt offering. This point has been made in Pessachim 59.

And here we have learned. Explanation: [To know] the reason we need them both (see Yuma 32b). (Gur Aryeh) The Gemara there asks as follows. The verse should not write that he requires immersion when changing from the white to the golden garments because this can be derived by a kal vachomer. If [changing] from the white garments to the golden garments, whose sanctity is less severe as he does enter the Holy of Holies with them, requires immersion, so then certainly that [changing] from the golden garments to the white garments whose sanctity is more severe requires immersion? The Gemara answers that the golden garments [have a superiority in that] their atonement is greater the entire year. But the white garments whose atonement is not great [the entire year], I would say [one does] not [require immersion]. Therefore both [verses] are needed.

ורחץ את בשרו במים , “he shall wash his flesh with water. Here the Torah does not speak of an immersion in a ritual bath but of washing hands and feet as we have mentioned earlier on verse 4.

במקום קדוש [AND HE SHALL LAVE HIS FLESH WITH WATER] IN A HOLY PLACE — i.e. in a place which has the sanctity of the fore-court. It (the immersion) took place (later on when the Temple was built) on the roof of the so-called Parva-compartment. Similarly also all the four immersions that formed a special obligation for the Day alone. The first immersion, however, (that which took place immediately before entering the עזרה to offer the תמיד של שחר) was taken in an unsanctified place (i.e. outside the fore-court) (Yoma 30a).

וכפר בעדו ובעד העם, the atonement required for inappropriate thoughts which ought to precede matters requiring “clean” (sin free) hands and a pure heart. Such a sin free state is achieved by means of the burnt offering.

In the roof of the Parva House. Rashi on the Gemara explains, “A Persian magician built it and his name was Parva.” See the Aruch, in the entry for parva.

ולבש את בגדיו AND HE SHALL PUT ON HIS GARMENTS — i. e. the eight garments in which he officiated on every day of the year.

In common [space]. Re’m. It was in common [space] because every day too it is thus. But regarding the four immersions which are on account of the obligation of the day [i.e., Yom Kippur] it is written “in a holy place.”

ויצא AND HE SHALL COME OUT from the היכל into the fore-court where was the altar of the burnt offering. ...

In which he performs the Service. Not his [daily] clothes that he wears the rest of the year when not performing the service, which are common clothes, because he sacrifices his ram and the people’s ram in them. Therefore Rashi explains that they are holy clothes, and they are called “his clothes” because he wears them when performs the service the rest of the year.

ועשה את עלתו AND HE SHALL MAKE HIS BURNT OFFERING — "the ram for a burnt offering" mentioned above (v. 3) (cf. Yoma 70b).

And one ram, etc. Re’m writes: It is surprising that he needs to explain something as obvious as this... The answer is: “Rashi explained [just before], “’And do (offer) his burnt-offering,’ refers to the ram for the burnt-offering mentioned above.” Thus Rashi is teaching: Just as the burnt offering of Aharon was the ram mentioned above [in verse 3], since Aharon only sacrificed one burnt offering [for himself], so too “and the people’s burnt-offering” means the one mentioned above [in verse 5]. And this is meant to exclude [that the verse here is not referring to] the burnt-offerings written in parshas Pinchas (Bamidbar 59:7,8), “On the tenth day of this seventh month... you shall bring a burntoffering [for a pleasing aroma to Adonoy, consisting of] one young bull...” Rashi’s proof for this is that the verse groups them as one and does not write, “He shall go out and do his burnt-offering and atone on his behalf, and do the people’s burntoffering and atone on behalf of the people.” This is to tell you that the burnt-offering of the people too refers to the one mentioned above, like the burnt offering of Aharon, and not the burnt-offerings mentioned in parshas Pinchas.” (Re’m)

ואת עלת העם AND THE BURNT OFFERING OF THE PEOPLE — This is identical with "a ram for a burnt offering" mentioned above (v. 5) which begins with the words "And he shall take from the congregation of the children of Israel … [a ram for a burnt offering]".