Comentário sobre Levítico 16:23
וּבָ֤א אַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד אֲשֶׁ֥ר לָבַ֖שׁ בְּבֹא֣וֹ אֶל־הַקֹּ֑דֶשׁ וְהִנִּיחָ֖ם שָֽׁם׃
Depois Arão entrará na tenda da revelação, e despirá as vestes de linho, que havia vestido quando entrara no lugar santo, e ali as deixará.
Rashi on Leviticus
ובא אהרן אל אהל מועד AND AARON SHALL COME INTO THE APPOINTED TENT — Our Rabbis said (Sifra, Acharei Mot, Chapter 6 2; Yoma 32a), that this is not the proper place for this verse (it should be read after v. 25) and they gave a reason for this assertion in Treatise Yoma 32a. They said: The whole section is written in the order in which the rites actually took place with the exception of this "coming" into the appointed tent which was really done after he (the High-Priest) had offered his burnt offering and the burnt offering of the people (v. 24) and also after the burning of the fat-parts of the bullock and the goat, which rites were performed outside the Sanctuary (i. e. in the fore-court) he being then attired in the golden garments. This having been done he immersed himself, sanctified himself (i. e. washed his hands and feet), took them (the golden garments) off, and put on the linen garments and only then, ובא אהרן אל אהל מועד DID HE COME INTO THE APPOINTED TENT in order to bring out the spoon and the censer in which he had burnt the incense in the "Innermost" (the Holy of Holies).
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Ramban on Leviticus
AND AARON SHALL COME INTO THE TENT OF MEETING. “Our Rabbis have said that this is not the proper place of this verse [which ought rather to follow Verse 25], and they explained the reason for their saying so in Tractate Yoma,110Ibid., 32 a. stating: The whole section is written according to the procedure [which was actually followed in the Service on the Day of Atonement], except for this ‘coming’ [of the High Priest into the Holy of Holies] which was actually done after he offered his burnt-offering and the burnt-offering of the people [stated in Verse 24], and after the burning of the fats of the bullock [of Aaron] and the goat [of the sin-offering of the people], which rites were performed outside the Sanctuary [proper, as stated in Verse 25, i.e., in the Sanctuary Court, and therefore done by the High Priest dressed] in golden garments. [It was only after he had done these things that] he immersed himself [in a ritual pool] and washed his hands and feet and took them [the golden garments] off,111So I have found in all editions of Rashi, including the first Reggio (1475) edition. But obviously the procedure was that he first removed the garments, and then immersed himself. The washing of hands and feet according to the Sages also took place before the removal of the garments (Yoma 31 b). and put on the linen garments, and then he came into the Tent of Meeting [as mentioned in our verse] to take out [from the Holy of Holies] the spoon and the censer in which he had burnt the incense in the innermost part of the Sanctuary. And then he shall put off the linen garments after he had taken them [the spoon and the censer] out, and attires himself in his golden clothes for the Daily burnt-offering brought in the afternoon.”112Numbers 28:4. All this is Rashi’s language.
Now this is truly a case where the verse calls aloud for elucidation. For it is not at all conceivable that [the verse] should command that Aaron come into the Tent of Meeting for no purpose whatsoever other than that of taking off his garments113The verse as stated reads: And Aaron shall come into the Tent of Meeting, and shall put off the linen garments … and shall leave them there. Under no circumstances, as Ramban points out, can this be taken literally. It must then mean etc. and being naked in G-d’s temple, and that he should leave the garments there to decay! Rather, we must perforce interpret the verse thus: And Aaron shall come into the Tent of Meeting to do some act of the Service which Scripture found it unnecessary to mention, that is, the removal of the spoon and the censer [which he had left in the Holy of Holies when he had burnt the incense there]. The explanation of the [order of the] verses is thus as follows. Having mentioned at first, And he shall put the incense upon the fire before the Eternal, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not,114Verse 13. meaning to say that he is to place the incense upon the fire until the cloud of the incense goes up, and then he is to go out immediately, leaving there the spoon [in which he had carried the incense] and the censer [which contained the coals of fire, and upon which the incense was now burning], and which he would in any case have to remove later on from there, Scripture therefore says, and Aaron shall come into the Tent of Meeting in order to enter within the Veil [and to bring out] the things he had left there. Now the Scriptural section here did not mention all that the priest did at the beginning when [attired] in the golden garments, such as the [offering of the] Daily burnt-offering of the morning,112Numbers 28:4. but rather it began with the [special] Service performed on the Day of Atonement, which was done in the white [linen] garments, and it arranged the following procedure [of things to be done in these garments]: burning of incense within the Holy of Holies, the [rites of the] bullock [of Aaron] and of the goat [whose blood was sprinkled] within [the Holy of Holies], and the matter of the goat that was sent away to Azazel. All these rites were done in one order, and there was nothing left to be performed in these [white linen] garments except for the bringing out of the spoon and the censer [from the Holy of Holies]. Now it is always the custom of Scripture to finish a subject which it began, although there may be some matters which took place after that which it mentions later [as here, where the removal of the spoon and censer took place after the events of Verses 24-28, but is referred to before, in Verse 23, to finish the subject of the events done in the white garments]. Therefore Scripture states, and Aaron shall come into the Tent of Meeting in these [white linen] garments, to complete his Service, namely, the bringing out of the spoon and the censer which he has to remove from there, and after he came out from there he shall put off his garments which he put on in the morning at the time when he went into the holy place, and he shall leave them there where he took them off, thus teaching us that he is not to use them again on a subsequent Day of Atonement. Therefore Scripture completed in one sequence everything that was to be done during the whole day in the white garments. [Thus Scripture mentions the removal of the spoon and censer here in Verse 23, although it actually took place only later after the events mentioned in Verses 24-28, in order to complete in one sequence all the events done in the white garments]. Then it went back and said, and he shall bathe his flesh in water … and put on his other vestments,115Verse 24. i.e., those garments which are known to him from his ministry during the whole year, thus teaching that [whenever he changes on that day] from one set of garments to another, he had to immerse himself [in a ritual pool]. Then Scripture states, and ‘he shall come forth,’ and offer his burnt-offering,115Verse 24. for everything that had been done hitherto in the white garments is considered “the Service within [the Sanctuary],” while his ram116Above, Verse 3. and the ram of the people117Ibid., Verse 5. [which are the burnt-offerings] that He mentions [here in Verse 24: and he shall come forth, and offer his burnt-offering of the people], were done on the outer altar. Thus the section mentioned the High Priest’s first attirement in the white garments, and required him to immerse himself [first in a ritual pool],118Ibid., Verse 4: and he shall bathe his flesh in water, and put them on. and then it mentioned the final removal of these garments [after taking out the spoon and censer from the Holy of Holies], and required him to immerse himself [before he puts on the golden garments for the performance of the Daily burnt-offering of the afternoon]. Thus we learn that he had to immerse himself [in a ritual pool] whenever there was a change of the garments.
Now in the opinion of Rashi this immersion of the High Priest for the bringing out of the spoon and the censer, took place after he had offered his ram and the ram of the people; [that is to say], between the Additional Offerings119These are specified in Numbers 29:8, among the Additional Offerings for all the festivals. and the Daily burnt-offering of the afternoon. This is also the opinion of all the Gaonim,120See in Seder Ki Thisa, Vol. II, p. 521, Note 74. and it would likewise so appear from the plain meaning of a Beraitha121See in Seder Bo, Vol. II, p. 133, Note 209. taught in the Torath Kohanim.122Torath Kohanim, Acharei 6:5. See in my Hebrew commentary p. 92. But we have found in the Yerushalmi:123Yerushalmi Yoma VII, 2. On the name “Yerushalmi,” see above in Seder Metzora Note 44. “Rabbi Yochanan said, ‘All Sages agree that the taking out of the spoon and the censer [from the Holy of Holies] was done after [the slaughtering of] the Daily burnt-offering of the afternoon.’” And so did Rabbi Moshe [ben Maimon] write.124Mishneh Torah, Hilchoth Avodath Yom Hakippurim 2:2. So also is the procedure taught in our Mishnah [following the High Priest’s removal of the spoon and the censer]:125Yoma 70 a. “He washed his hands and feet, took off [his white garments], went down and immersed himself, and they brought him the golden garments … and he went into [the Sanctuary] to burn the [daily] incense of the afternoon.”126Thus the text indicates that the slaughtering of the Daily burnt-offering of the afternoon had already taken place, for if not, the Mishnah would have stated: “and they brought him the golden garments … and he went out and offered the Daily burnt-offering of the afternoon, and then he went into the Sanctuary to burn the incense etc.” Rather, the order was as follows: The [special] Service of the Day of Atonement was performed in the white garments;127Since this special Service followed that of the ordinary Daily burnt-offering of the morning, which was performed in the golden garments, and was also preceded by the priest immersing himself in a ritual pool, it followed that his attiring himself in the white garments to perform the special Service for the Day of Atonement was after his second immersion. This is important to note in order to understand the text which follows. his [the High Priest’s] ram and the ram of the people, the Additional Offerings,119These are specified in Numbers 29:8, among the Additional Offerings for all the festivals. the [burning of the] fats of the sin-offering,128Verse 25. and [the slaughtering of] the Daily burnt-offering of the afternoon were all done in the golden garments following the [High Priest’s] third immersion; the taking out of the spoon and censer [from the Holy of Holies] was done in the white garments following the fourth immersion, while the [daily] burning of the incense of [the afternoon], the [daily] offering of the High Priest’s cakes,129Above, 6:13-15. the libations and [the kindling of] the lamps [in the candelabrum], were done in the golden garments following the fifth immersion.130Such was the law taught to Moses on Sinai, that “on this day [i.e., the Day of Atonement] the High Priest immerses himself five times and washes his hands and feet ten times” as he changes from one set of garments to another in the performance of the various rites of the day (Yoma 32 a, Rashi). Rashi’s statement here on the verse before us that “this is not its proper place” is thus to be understood as follows: Since Scripture wanted to complete in one section everything that was to be done in the white garments during the whole day, as is its custom everywhere to finish a subject that it began, although there may be some minor matters which are mentioned afterwards but really took place before the conclusion of that subject, it therefore purposely stated it here, although the actual performance thereof took place at a later point in the Service of the Day of Atonement, as is explained in the text. The reason for this [delaying of the removal of the spoon and censer until after the slaughtering of the Daily burnt-offering of the afternoon] is because it [the removal of the spoon and censer] is not in itself a rite of Service, therefore they delayed it until all the acts of the day were done, as long as the five [required] immersions130Such was the law taught to Moses on Sinai, that “on this day [i.e., the Day of Atonement] the High Priest immerses himself five times and washes his hands and feet ten times” as he changes from one set of garments to another in the performance of the various rites of the day (Yoma 32 a, Rashi). Rashi’s statement here on the verse before us that “this is not its proper place” is thus to be understood as follows: Since Scripture wanted to complete in one section everything that was to be done in the white garments during the whole day, as is its custom everywhere to finish a subject that it began, although there may be some minor matters which are mentioned afterwards but really took place before the conclusion of that subject, it therefore purposely stated it here, although the actual performance thereof took place at a later point in the Service of the Day of Atonement, as is explained in the text. were fulfilled. Therefore they interrupted the regular order of rites in the Daily burnt-offering of the afternoon, and [the High Priest] took out the spoon and censer [from the Holy of Holies] between the slaughtering of the burnt-offering and the burning of the incense.
Now this is truly a case where the verse calls aloud for elucidation. For it is not at all conceivable that [the verse] should command that Aaron come into the Tent of Meeting for no purpose whatsoever other than that of taking off his garments113The verse as stated reads: And Aaron shall come into the Tent of Meeting, and shall put off the linen garments … and shall leave them there. Under no circumstances, as Ramban points out, can this be taken literally. It must then mean etc. and being naked in G-d’s temple, and that he should leave the garments there to decay! Rather, we must perforce interpret the verse thus: And Aaron shall come into the Tent of Meeting to do some act of the Service which Scripture found it unnecessary to mention, that is, the removal of the spoon and the censer [which he had left in the Holy of Holies when he had burnt the incense there]. The explanation of the [order of the] verses is thus as follows. Having mentioned at first, And he shall put the incense upon the fire before the Eternal, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not,114Verse 13. meaning to say that he is to place the incense upon the fire until the cloud of the incense goes up, and then he is to go out immediately, leaving there the spoon [in which he had carried the incense] and the censer [which contained the coals of fire, and upon which the incense was now burning], and which he would in any case have to remove later on from there, Scripture therefore says, and Aaron shall come into the Tent of Meeting in order to enter within the Veil [and to bring out] the things he had left there. Now the Scriptural section here did not mention all that the priest did at the beginning when [attired] in the golden garments, such as the [offering of the] Daily burnt-offering of the morning,112Numbers 28:4. but rather it began with the [special] Service performed on the Day of Atonement, which was done in the white [linen] garments, and it arranged the following procedure [of things to be done in these garments]: burning of incense within the Holy of Holies, the [rites of the] bullock [of Aaron] and of the goat [whose blood was sprinkled] within [the Holy of Holies], and the matter of the goat that was sent away to Azazel. All these rites were done in one order, and there was nothing left to be performed in these [white linen] garments except for the bringing out of the spoon and the censer [from the Holy of Holies]. Now it is always the custom of Scripture to finish a subject which it began, although there may be some matters which took place after that which it mentions later [as here, where the removal of the spoon and censer took place after the events of Verses 24-28, but is referred to before, in Verse 23, to finish the subject of the events done in the white garments]. Therefore Scripture states, and Aaron shall come into the Tent of Meeting in these [white linen] garments, to complete his Service, namely, the bringing out of the spoon and the censer which he has to remove from there, and after he came out from there he shall put off his garments which he put on in the morning at the time when he went into the holy place, and he shall leave them there where he took them off, thus teaching us that he is not to use them again on a subsequent Day of Atonement. Therefore Scripture completed in one sequence everything that was to be done during the whole day in the white garments. [Thus Scripture mentions the removal of the spoon and censer here in Verse 23, although it actually took place only later after the events mentioned in Verses 24-28, in order to complete in one sequence all the events done in the white garments]. Then it went back and said, and he shall bathe his flesh in water … and put on his other vestments,115Verse 24. i.e., those garments which are known to him from his ministry during the whole year, thus teaching that [whenever he changes on that day] from one set of garments to another, he had to immerse himself [in a ritual pool]. Then Scripture states, and ‘he shall come forth,’ and offer his burnt-offering,115Verse 24. for everything that had been done hitherto in the white garments is considered “the Service within [the Sanctuary],” while his ram116Above, Verse 3. and the ram of the people117Ibid., Verse 5. [which are the burnt-offerings] that He mentions [here in Verse 24: and he shall come forth, and offer his burnt-offering of the people], were done on the outer altar. Thus the section mentioned the High Priest’s first attirement in the white garments, and required him to immerse himself [first in a ritual pool],118Ibid., Verse 4: and he shall bathe his flesh in water, and put them on. and then it mentioned the final removal of these garments [after taking out the spoon and censer from the Holy of Holies], and required him to immerse himself [before he puts on the golden garments for the performance of the Daily burnt-offering of the afternoon]. Thus we learn that he had to immerse himself [in a ritual pool] whenever there was a change of the garments.
Now in the opinion of Rashi this immersion of the High Priest for the bringing out of the spoon and the censer, took place after he had offered his ram and the ram of the people; [that is to say], between the Additional Offerings119These are specified in Numbers 29:8, among the Additional Offerings for all the festivals. and the Daily burnt-offering of the afternoon. This is also the opinion of all the Gaonim,120See in Seder Ki Thisa, Vol. II, p. 521, Note 74. and it would likewise so appear from the plain meaning of a Beraitha121See in Seder Bo, Vol. II, p. 133, Note 209. taught in the Torath Kohanim.122Torath Kohanim, Acharei 6:5. See in my Hebrew commentary p. 92. But we have found in the Yerushalmi:123Yerushalmi Yoma VII, 2. On the name “Yerushalmi,” see above in Seder Metzora Note 44. “Rabbi Yochanan said, ‘All Sages agree that the taking out of the spoon and the censer [from the Holy of Holies] was done after [the slaughtering of] the Daily burnt-offering of the afternoon.’” And so did Rabbi Moshe [ben Maimon] write.124Mishneh Torah, Hilchoth Avodath Yom Hakippurim 2:2. So also is the procedure taught in our Mishnah [following the High Priest’s removal of the spoon and the censer]:125Yoma 70 a. “He washed his hands and feet, took off [his white garments], went down and immersed himself, and they brought him the golden garments … and he went into [the Sanctuary] to burn the [daily] incense of the afternoon.”126Thus the text indicates that the slaughtering of the Daily burnt-offering of the afternoon had already taken place, for if not, the Mishnah would have stated: “and they brought him the golden garments … and he went out and offered the Daily burnt-offering of the afternoon, and then he went into the Sanctuary to burn the incense etc.” Rather, the order was as follows: The [special] Service of the Day of Atonement was performed in the white garments;127Since this special Service followed that of the ordinary Daily burnt-offering of the morning, which was performed in the golden garments, and was also preceded by the priest immersing himself in a ritual pool, it followed that his attiring himself in the white garments to perform the special Service for the Day of Atonement was after his second immersion. This is important to note in order to understand the text which follows. his [the High Priest’s] ram and the ram of the people, the Additional Offerings,119These are specified in Numbers 29:8, among the Additional Offerings for all the festivals. the [burning of the] fats of the sin-offering,128Verse 25. and [the slaughtering of] the Daily burnt-offering of the afternoon were all done in the golden garments following the [High Priest’s] third immersion; the taking out of the spoon and censer [from the Holy of Holies] was done in the white garments following the fourth immersion, while the [daily] burning of the incense of [the afternoon], the [daily] offering of the High Priest’s cakes,129Above, 6:13-15. the libations and [the kindling of] the lamps [in the candelabrum], were done in the golden garments following the fifth immersion.130Such was the law taught to Moses on Sinai, that “on this day [i.e., the Day of Atonement] the High Priest immerses himself five times and washes his hands and feet ten times” as he changes from one set of garments to another in the performance of the various rites of the day (Yoma 32 a, Rashi). Rashi’s statement here on the verse before us that “this is not its proper place” is thus to be understood as follows: Since Scripture wanted to complete in one section everything that was to be done in the white garments during the whole day, as is its custom everywhere to finish a subject that it began, although there may be some minor matters which are mentioned afterwards but really took place before the conclusion of that subject, it therefore purposely stated it here, although the actual performance thereof took place at a later point in the Service of the Day of Atonement, as is explained in the text. The reason for this [delaying of the removal of the spoon and censer until after the slaughtering of the Daily burnt-offering of the afternoon] is because it [the removal of the spoon and censer] is not in itself a rite of Service, therefore they delayed it until all the acts of the day were done, as long as the five [required] immersions130Such was the law taught to Moses on Sinai, that “on this day [i.e., the Day of Atonement] the High Priest immerses himself five times and washes his hands and feet ten times” as he changes from one set of garments to another in the performance of the various rites of the day (Yoma 32 a, Rashi). Rashi’s statement here on the verse before us that “this is not its proper place” is thus to be understood as follows: Since Scripture wanted to complete in one section everything that was to be done in the white garments during the whole day, as is its custom everywhere to finish a subject that it began, although there may be some minor matters which are mentioned afterwards but really took place before the conclusion of that subject, it therefore purposely stated it here, although the actual performance thereof took place at a later point in the Service of the Day of Atonement, as is explained in the text. were fulfilled. Therefore they interrupted the regular order of rites in the Daily burnt-offering of the afternoon, and [the High Priest] took out the spoon and censer [from the Holy of Holies] between the slaughtering of the burnt-offering and the burning of the incense.
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Sforno on Leviticus
והניחם שם, for he had offered them in the presence of G’d so that they attained additional sanctity, and it is not appropriate even for the High Priest to wear them after they had performed the assigned task. (according to Yuma 12 these garments are buried forthwith or otherwise locked away.)
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