וְכָל־אָדָ֞ם לֹא־יִהְיֶ֣ה ׀ בְּאֹ֣הֶל מוֹעֵ֗ד בְּבֹא֛וֹ לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ עַד־צֵאת֑וֹ וְכִפֶּ֤ר בַּעֲדוֹ֙ וּבְעַ֣ד בֵּית֔וֹ וּבְעַ֖ד כָּל־קְהַ֥ל יִשְׂרָאֵֽל׃
И не будет человека в скинии собрания, когда он войдет, чтобы совершить искупление в святом месте, пока не выйдет и не совершит искупления для себя, для своего дома и для всего собрания Израиля.
Who is the Heir of Divine Things
[84] Again, according to Moses, the priest when he goes into the holy of holies “will not be a man until he comes out” (Lev. 16:17); no man, that is, in the movements of his soul though in the bodily sense he is still a man. For when the mind is ministering to God in purity, it is not human, but divine. But when it ministers to aught that is human, it turns its course and descending from heaven, or rather falling to earth, comes forth, even though his body still remains within.
On Dreams
[189] “For when the high priest enters the Holy of Holies he shall not be a man” (Lev. 16:17). Who then, if he is not a man? A God? I will not say so, for this name is a prerogative, assigned to the chief prophet, Moses, while he was still in Egypt, where he is entitled the God of Pharaoh (Ex. 7:1). Yet not a man either, but one contiguous with both extremes, which form, as it were, one his head, the other his feet.
On Dreams
[231] Similar to this is the oracle given about the high priest: “When he enters,” it says, “into the Holy of Holies, he will not be a man until he comes out” (Lev. 16:17). And if he then becomes no man, clearly neither is he God, but God’s minister, through the mortal in him in affinity with creation, through the immortal with the uncreated,