Levítico 16:17 Midrash: Sifra & Vayikra Rabbah

4) "to the tent of meeting": This tells me only of the tent of meeting. Whence do I derive that the same applies in Shiloh and in the Temple? From "to make atonement in the holy place." If one went in (with the blood) to make atonement, even if he did not make atonement, it becomes unfit. These are the words of R. Eliezer. R. Eliezer said: It is written here "to make atonement in the holy place," and elsewhere (Vayikra 16:17): ("And no man shall be in the tent of meeting when he (Aaron) comes) to make atonement in the holy place." Just as there ("to make atonement" implies) that he has not (yet) made atonement, here, too, (the implication is) that he has not yet made atonement. R. Shimon says: It is written here "to make atonement in the holy place," and elsewhere (Vayikra 16:27) ("And the bullock of the sin-offering and the he-goat of the sin-offering, whose blood was brought) to make atonement in the holy place (… and they shall burn in fire, etc.") Just as there ("to make atonement" implies) that he has already made atonement, (for burning comes after atonement), here, too, (the implication is) that atonement has already been made, (the blood having been applied to the altar, but his entering alone does not make the blood unfit.) And if he brought it in unwittingly, it remains kasher, (even if he made atonement on the altar).

Another matter, “if the anointed priest shall sin” – the anointed priest atones and requires atonement. Rabbi Ḥiyya taught: Since the anointed priest atones and the congregation achieves atonement, it is preferable for the one who atones to precede the one achieving atonement, as it is taught: “And atone for himself and for his household” (Leviticus 16:6), “his household” is his wife.²⁰The High Priest first atones for himself and his wife, then for the priests, and then he is able to atone for the rest of the congregation.
Another matter, “if the anointed priest shall sin” – does an anointed priest sin? Rabbi Levi said: Pathetic is the province where the doctor has gout, the lookout has one eye, and the advocate prosecutes in capital cases.
“So that he brings guilt on [le’ashmat] the people,” it is due to the fire [le’esh], the people die [met].²¹When the High Priest sins, his sin is like a fire that consumes the nation and causes death. This is analogous to a bear keeper who would eat the bear’s provisions. The king said: ‘Since he eats the bear’s provisions, let the bear eat him.’ So too, the Holy One blessed be He said: ‘Since he is deriving benefit from consecrations let him be consumed by fire.’ Rabbi Aivu said: There was an incident involving a certain ritual slaughterer in Tzippori who would feed Jews [meat from] unslaughtered animals and mauled animals. One time, on the day before Yom Kippur, he ate, drank, became intoxicated, ascended to the rooftop, fell, and died. The dogs began licking his blood. They came and asked Rabbi Ḥanina: ‘Is it permitted to move him from before them?’²²It was Yom Kippur, so moving a corpse is prohibited due to muktze. He said to them: ‘It is written: “You shall be holy people to Me; you shall not eat flesh of a mauled animal in the field; you shall cast it to the dog” (Exodus 22:30). This is one who robbed the dogs and fed Jews unslaughtered animals and mauled animals. Leave them, they are eating from what is coming to them.’
"He shall bring the bull to the entrance of the Tent of Meeting before the Lord, and he shall lay his hand on the head of the bull and slaughter the bull before the Lord” (Leviticus 4:4).
“He shall bring the bull to the entrance of the Tent of Meeting” (Leviticus 4:4). Rabbi Yitzḥak said: This is analogous to the friend of a king who honored him with a gift and fine praise. The king said: ‘Place it at the entrance to the palace. Anyone who exits or enters will see it.’ So too, “he shall bring the bull to the entrance of the Tent of Meeting.”

6) (Vayikra 16:17) ("And no man shall be in the tent of meeting when he comes to make atonement in the holy place until he goes out. And he shall make atonement for himself, and for his household, and for the entire congregation of Israel.") "And no man shall be": I might think in the azaroth (the Temple courts); it is, therefore, written "in the tent of meeting." This tells me only of the tent of meeting (in the desert). Whence do I derive (the same for) Shiloh and for the Temple? From "in the holy place." This tells me only of the time that he enters with the incense. Whence do I derive (the same) for the time that he enters with the blood? From "when he comes to make atonement" (which is done by the sprinkling of the blood). This tells me (that no one shall be there) only upon his entering. Whence do I derive (the same for) his leaving? From "until he goes out." "And he shall make atonement for himself, and for his household, and for the entire congregation of Israel.": His own atonement comes before that for his household, and that for his household comes before that for all of Israel.