Komentarz do Kapłańska 16:18

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).

AND HE SHALL GO OUT UNTO THE ALTAR THAT IS BEFORE THE ETERNAL AND MAKE ATONEMENT FOR IT, etc. The sprinklings before the ark-cover [in the Holy of Holies]⁹⁷Verses 14-15. effected atonement for impurity that befell the innermost part of the Sanctuary and its hallowed things. The sprinklings in front of the Veil in the Tent of Meeting [which divided between the holy place and the most holy],⁹⁸Verse 16. effected atonement for impurity that befell the Sanctuary and its holy things, such as the candelabrum, the table, the showbread, and the Veil itself. The applications of the blood upon [the horns of] the inner altar and the [seven] sprinklings upon its top⁹⁹Verse 18-19. effected atonement for impurity that befell this altar itself and its holy things, such as the incense [which was burnt on it twice daily]. It is for this reason that Scripture divided them [these three parts of the Service] and mentioned “atonement” in each case.¹⁰⁰And he shall ‘make atonement’ for the holy place (Verse 16) refers to the Holy of Holies. And there shall be no man in the Tent of Meeting when he goeth in to ‘make atonement’ in the holy place (Verse 17), refers to the atonement in front of the Veil. And he shall go out unto the altar … and ‘make atonement’ for it (Verse 18 before us) is the atonement for the altar. In the Torath Kohanim the Rabbis derived this interpretation from a verse written at the end [of this part of the Service], And when he hath finished making an atonement for the holy place, and the Tent of Meeting, and the altar etc.¹⁰¹Verse 20. On this verse the Rabbis commented:¹⁰²Torath Kohanim, Acharei 4:1-2. “Making an atonement for the holy place, this refers to the innermost part of the Sanctuary [i.e., the Holy of Holies]. The Tent of Meeting, this is the Sanctuary. The altar, that is the inner altar. This teaches that they are each a separate act of atonement. From this the Sages have deduced that if [the High Priest] made some of the applications of the blood within [the Holy of Holies], and the blood then became spilt, he must bring other blood and start again with the applications [done] within [the Holy of Holies]. But if he finished the applications within [the Holy of Holies], and the blood then became spilt, he must bring other blood and start again with the applications [done] on [the Veil] outside¹⁰³In relation to the Holy of Holies which is called “within,” the space in front of the Veil is called “outside.” But it is in fact within the Sanctuary. Opposite the Veil, towards the entrance of the Sanctuary, stood the inner [or golden] altar. [in the Sanctuary]. If he finished the applications outside [in the Sanctuary] and the blood then became spilt, he must bring other blood and start again with the applications on the altar, etc. [since they are each a separate act of atonement].”¹⁰⁴But had they constituted one act of atonement, then even if the blood was poured away before he completed the applications on the altar, he would have to start again from the applications within the Holy of Holies.

And why does Scripture state: “And he shall go out”? Rashi means: before this Aharon was [already] at [i.e. outside] the curtain where he made the sprinklings. But then it is written “and he shall go out” which implies that [only now] does he go outside of the curtain? Rashi explains that regarding this too, it is appropriate to say “he shall go out,” because he was at the curtain which is further inside than the altar. Therefore, when he returns to the altar it is appropriate to say “he shall go out.” When Rashi explains that he “begins with the northeastern corner,” he means as follows: When he wanted to sprinkle he would turn his face towards the altar and his right hand would be towards the north. He [then] walked along the north side of the altar because, as they say, all turnings that you make should only be to the right. Therefore when he returned [to the exit, going] outwards [without sprinkling on the northwestern corner of the altar because the verse says “he shall go out”], he went along the [altar’s] north side until he reached the front of the altar that faces east. From there he immediately began [sprinkling] on the northeastern corner because one may not pass over mitzvos.

וכפר עליו AND HE SHALL MAKE EXPIATION FOR IT — wherein does this expiation consist? ולקח מדם הפר ומדם השעיר that HE TAKETH OF THE BLOOD OF THE BULLOCK AND OF THE BLOOD OF THE GOAT mingled one with the other and sprinkles it (Sifra, Acharei Mot, Chapter 4 9; Yoma 57b).

Some of the bullock’s blood. You cannot say that this refers to confession because it is already written above (verse 17), “He shall atone on his behalf,” which refers to confession, which is atonement of words, as explained above (Rashi verse 6). If so, his atonement [here] is that “he shall take some of the bullock’s blood...” It is as if Rashi said, “’And atone on it.’ What is his atonement? ’And he shall take some of the bullock’s blood.’”

Mixed together. Because it is written at the end of parshas Tetzaveh (Shemos 30:10), “Aharon shall make atonement on its horn-like elevations once each year.” This implies that he only placed [blood] on the horns of the inner altar once each year. If so, if they were not mixed together and he put on each one by itself, the blood of the bullock and then the blood of the he-goat, the blood would be placed on the horns of the inner altar twice every year? Thus we must say that he put them on with one act. How? They are two bloods, the blood of the bullock and the blood of the he-goat? Therefore [we must say] they were mixed together.