레위기 16:3의 주석

בזאת WITH THIS [SHALL AARON COME] — The numerical value of this word is 410, being an allusion to the 410 years during which the First Temple existed (cf. Leviticus Rabbah 21 9).

The secret of ‘b’zoth’ (With this) shall Aaron come into the holy place,²¹Verse 3 here. is analogous to the secret of ‘zoth’ (this is) the token of the covenant which I have established.²⁵Genesis 9:17. I have already explained it.²⁶“And you will find it in the covenant of the Sabbath” (Ma’or V’shamesh). See Ramban, Exodus 31:13, Vol. II, p. 548. Our Rabbis alluded to it in saying in Vayikra Rabbah:²⁷Vayikra Rabbah 21:5. “Rabbi Yudan explained the verse [‘With this’ shall Aaron come into the holy place] with reference to the High Priest when entering the Holy of Holies: he came with many bundles of commandments [fulfilled by Israel] in his possession. He came in there by merit of [their studying] Torah, as it is said, and ‘this’ is the law;²⁸Deuteronomy 4:44. by merit of circumcision, as it is said, ‘This’ is My covenant, which ye shall keep;²⁹Genesis 17:10. by merit of keeping the Sabbath, as it is said, Happy is the man that doeth ‘this’ [… that keepeth the Sabbath];³⁰Isaiah 56:2. by the guarding influence of Jerusalem, as it is said, ‘This’ is Jerusalem;³¹Ezekiel 5:5. by the guarding influence of the [twelve] tribes, as it is said, and ‘this’ is that their father spoke unto them;³²Genesis 49:28. by the guarding influence of Judah, as it is said, And ‘this’ [Moses said] for Judah;³³Deuteronomy 33:7. by the guarding influence of the congregation of Israel, as it is said, ‘This’ thy stature is like to a palm-tree;³⁴Song of Songs 7:8. by merit of [Israel having observed the law of] the heave-offering, as it is said, And ‘this’ is ‘ha’terumah’ (the offering);³⁵Exodus 25:3. The word terumah is here understood in the wider sense of “something set apart.” The portion given to the priest from the produce of the corn, etc. is therefore terumah. In this particular verse it refers to that which was set apart as a freewill gift for the erection of the Tabernacle. by the merit of [Israel giving] the tithes, as it is said, and try Me now with ‘this;’³⁶Malachi 3:10. The verse begins: Bring ye the whole ‘tithe’ into the store-house, that there may be food in My house, and try Me now with this … If I will not open you the windows of heaven, and pour you out a blessing. by the merit of bringing the offerings, as it is said, With ‘this’ shall Aaron come.” This text requires a lengthy exposition, but it is all explained in our commentary [in various places].³⁷These explanations are found mostly on the Scriptural verses mentioned above, and the meaning of those left unexplained can be surmized from those explained (Kur Zahav).

בזאת יבא...בפר בן בקר, by sanctifying the bull as a sin offering, and the ram as a burnt offering, and by donning the appropriate priestly garments, the linen ones which had no decorative additions and consisted only of white linen. On the one hand, that High Priest was not to enter the sanctuary until after the burnt offering had been sacrificed, but he was allowed to enter for the purpose of offering the incense as soon as the sin offering had been slaughtered.

בזאת יבא אהרון, "Aaron is to enter with the following:" The reason the Torah repeats Aaron's name though it could have written merely: "with this he is to enter, etc.," is that what has been written in verse 2 applied only to Aaron. From this verse on the Torah deals with commandments applicable not only to the High Priest personally; seeing that Aaron's duties in the Sanctuary were performed on behalf of the entire people, and the clothing he wore while performing this service was as a representative of the people as a whole, G'd commanded His people to perform these rites using Aaron as their representative so as to obtain forgiveness once a year. Torat Kohanim emphasises that the linen tunic Aaron wore was paid for by the Temple treasury. The Torah hinted at this by mentioning Aaron by name as the people's representative.

Its [בזאת] gematria is 410. Rashi is answering the question: Why does the verse say “with this”? You cannot say that it refers to the sacrifices mentioned afterwards because if so it should have said “With these Aharon shall come” in the plural form, since there were two sacrifices. Also, זאת is a feminine expression and the sacrifices mentioned afterwards are male [animals]. If so, the verse should not have said “with this” at all, but merely said, “For in a cloud I shall appear on the Ark-cover, and with a young bullock, for a sin-offering Aharon shall come...” Therefore, it must be hinting at the number of years that the First Temple stood. You might ask: Were there only kohanim gadolim in the First Temple? Were there not kohanim gadolim in the Second Temple as well? The answer is as follows: The gematria of בזאת tells you how many years there would be kohanim like Aharon [i.e., kohanim gadolim] who were anointed with the anointing oil. After the First Temple, however, they no longer anointed them with anointing oil like Aharon, because at the end of the First Temple era the anointing oil was hidden away from the time of [King] Yoshia onwards, as Rashi explains later. Gur Aryeh asks: How do we know that one is warned against entering the Holy in the Second Temple? Perhaps this law only applies to the first Temple that stood this number of years? The Toras Kohanim answers as follows: “Why does v. 3 say ’into the Holy’? Did it not already say in v. 2 ’That he not come at all times into the Holy that is inside of the curtain.’ Why does it say ’into the Holy’ a second time? Because the verse said ’into the Holy that is inside of the curtain before the Ark-cover that is on the Ark.’ You might think that this only applies to a Holy [sanctuary] that has an ark. From where do we know that we make a Holy [sanctuary] without an ark the same as a Holy [sanctuary] that has an ark? Because the verse says ’into the Holy’ again.” You might ask: If so, why does the verse write בזאת to hint [at the years of the First Temple] if this prohibition applies in the Second Temple as well? Perhaps this teaches that if one enters the place of the Holy of Holies after its destruction one is not liable. Thus the verse refers to the First Temple as “into the Holy” to hint that one is liable because of its holiness, and therefore [entering] the Second Temple that is also holy [also] makes one liable. [But after its destruction one is not liable.]

בזאת, “herewith, etc.” the numerical value of the word בזאת is 410, a reminder of the number of years Solomon’s Temple was operative before the last two tribes went into exile.

בפר בן בקר, “by means of a bull, one year old;” the Torah does not mean that the bull itself is to enter the sanctuary, only its blood [i.e. its essence, Ed.] will be sprinkled within the Sanctuary.

'בזאת יבא אהרן וגו WITH THIS SHALL AARON COME [INTO THE HOLY PLACE] etc. — And this, also, shall not be at any time he pleases, but on the day of Atonement, as it is explicitly stated at the end of this section (vv. 29—34). “In the seventh month on the tenth day of the month [ye shall fast … And the priest … shall make expiation]".

But [only] on Yom Kippur. Even though Rashi already explained earlier regarding “for in a cloud I shall appear,” that this was on Yom Kippur, [Rashi repeats this] so that you should not say that only when there is only a cloud [of incense] may one may come in only on Yom Kippur. But if one brings a young bullock, for a sin-offering and a ram, for a burnt-offering one can come in even during other days of the year. Therefore Rashi explains here, “And this too, not at every time.”

That is that He commanded us to do the service of the day - meaning, the sum of all of the sacrifices and the confessions arranged for the fast of Yom Kippur, in order for them to atone for all of our transgressions, as it appears in Scripture. And this is the service that is written in Achrei Mot (Leviticus 16). And the proof about the sum of all of it being [only] one commandment is their saying in Tractate Yoma (Yoma 60a), "The whole process of Yom Kippur must be in order. If one performed one of the actions before another, he has not done anything." And all of the regulations of this commandment have already been explained in Tractate Yoma. (See Parashat Achrei Mot; Mishneh Torah, Service on the Day of Atonement 4).