Machzor Yom Kippur Ashkenaz Linear, Musaf for Yom Kippur, The Avodah Service

Musaf for Yom Kippur, The Avodah Service

אַמִּיץ כֹּֽחַ כַּבִּיר וְרַב אוֹנִים. Source of all energy and power!

אֲשֶׁר מִי יַעֲשֶׂה Who could possibly duplicate

כְּמַֽעַשׂ גְּבוּרוֹתֶיךָ. Your mighty works?

אֹֽמֶץ עֲלִיּוֹת קֵרִֽיתָ You constructed chambers

עַל קָרִים. above the cold waters,¹⁹See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).

אַף יִסַּֽדְתָּ תֵבֵל עַל בְּלִימָה: and placed the globe in space.²⁰Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”

בִּהְיוֹת עוֹלָם When the world was filled

חֽשֶׁךְ וְצַלְמָֽוֶת וְעֵיפָה. with total darkness²¹The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).

בְּמַעֲטֵה לְבוּשְׁךָ You wrapped yourself in Your garment,²²Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.

אוֹר בֹּֽקֶר הִגַּֽהְתָּ. radiating with morning light.

בֵּין זֵידוֹנִים חַֽצְתָּ You divided the impetuous waters

כְּקֶֽרַח הַנּוֹרָא. with an awesome, crystal-like sky;²³Yechezkel 1:22.

בְּצוּל הִקְוִיתָם and gathered them into the depths

לְבַל יְכַסּוּן חָֽלֶד: so they would not cover the dry land.²⁴Tehillim 104:9.

גִּלִּֽיתָ פְּנֵי נֶֽשִׁי You uncovered the surface of the earth,²⁵Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.

וְהֵנֵצָה תְנוּבָה. and brought forth vegetation.

גַּן מִקֶּֽדֶם טַֽעְתָּ You planted a garden in the East

לְשַׁעֲשֽׁוּעַ מַאֲמִירֶֽיךָ. for those who praise you.²⁶Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.

גֹּֽדֶל מְאוֹרוֹת תַּֽתָּה בִּרְקִֽיעַ עֻזֶּֽךָ. Great luminaries You placed in the sky²⁷This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.

גַּם צְבָא מַזָּרוֹת עִמָּם along with host of stars and constellations;

צִוִּֽיתָ: which You commanded [to illuminate the world].

דֵּי שָׂחִים An abundance of swimming creatures [fish]²⁸Yeshaya 25:11.

וְדוֹאִים and flying creatures [birds etc.]²⁹Devorim 28:49.

מִשַּֽׁעַל צַֽרְתָּה. You created from the palm of Your hand³⁰Yeshaya 40:12.;

דִּמְיוֹן בָּרִֽיחַ and the Leviathan which You reserved

לְכֵרַת יוֹשְׁבֵי גַנִּים. for the feast of Torah scholars.³¹This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.

דְּבוּקַת רְגָבִים The congealed ground

הוֹצִֽיאָה רוֹמְשִׂים וְשׁוֹאֲפִים. brought forth insects and animals;

דָּר קָנֶה וּבִצָּה the wild-ox dwelling in swamps and reeds

לַאֲרוּחַת קְרוּאֶֽיךָ: You reserved for the meal of the righteous.³²Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.

הֵכַֽנְתָּ טֶֽבַח וּמֶֽסֶךְ You prepared food and drink

וְסוֹעֵד אָֽיִן. even before there was anyone to feast.³³Since Adam was not created until the sixth day, everything in the world was already prepared for him.

הִקְרַֽצְתָּ גֹּֽלֶם מֵחֹֽמֶר You then formed man from clay

בְּתַבְנִית חוֹתָמֶֽךָ. in the likeness of Your image

הִפַּֽחְתָּ בְחֶלְדּוֹ טֹֽהַר נֶֽשֶׁם and breathed into him a pure soul

מִזְּבוּלֶֽךָ. from your “Zevul.”³⁴The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.

הֻרְדַּם You caused him to sleep,

וּמִצַּלְעוֹ and from his side

עֵֽזֶר לוֹ יִעַֽדְתָּ: You fashioned a helpmate for him.³⁵Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.

וְצִוִּיתוֹ You commanded him

בְּלִי לְעֹט מֵעֵץ הַדָּֽעַת. not to eat from the tree of knowledge.

וְהֵפֵר צִוּוּי כְּפֶֽתִי He foolishly violated Your command,

בְּהַשָּׁאַת זוֹחֵל. because he was enticed by the snake.

וְעֻנַּשׁ He was punished

בְּזֵעַת אַף that only by the sweat of his brow

לִטְרֹף חֻקּוֹ. would he gain his sustenance.

וְאִוֶּֽלֶת Woman [was punished]

בְּצִירִים with painful childbirth

וְעָרוּם and the cunning [snake]

עָפָר לַחְמוֹ: would forever eat dirt.

זֵרוּי רִבְעוֹ הִקְפֵּֽיתָ You congealed his [Adam's] seed

בְּבֶֽטֶן חוֹמֶֽדֶת. in the womb of she [Eve] who desired him.

זָרְעָה She became pregnant

וְהוֹלִֽידָה אִכָּר וְרוֹעֵה צֹאן. and gave birth to a farmer and a shepherd.³⁶This refers to Kayin and Hevel, see Bereishis 4:2.

זֶֽבַח וְשַׁי הִגִּֽישׁוּ לְמוּלְךָ יַֽחַד. They brought You a sacrifice and a gift.³⁷The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.

זָעַֽמְתָּ בָּרַב You were angered with that of the oldest,

וְשַֽׁעְתָּ תְּשׁוּרַת but pleased with the offering

צָעִיר: of the youngest.³⁸Bereishis 4:45.

חֶֽמֶל רַחֲמָיו שִׁחֵת וְעָרַף אָח. Without mercy, he [Cain] killed Abel³⁹Bereishis 4:8. The phraseology is adapted from Amos 1:11.

חִלָּה פָנֶֽיךָ He pleaded for Your forgiveness,

וְשַֽׂמְתָּ לוֹ אוֹת. and You set a saving mark upon him.⁴⁰Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)

חָלוּ שָׁלִישִׁים At the third generation of man,⁴¹This refers to the generation of Chanoch. See Bereishis 4:26.

קְרֹא בְשִׁמְךָ people began to worship You

לַסֶּֽמֶל. through idols.⁴²See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).

חֵיל נוֹזְלִים קָרָֽאתָ The dreaded flood waters, You summoned,

וּשְׁטָפוּם וְאָבָֽדוּ: and they were drowned and destroyed.

טָעוּ גֵאִים An arrogant generation erred

וּפָצוּ סוּר לְנֶגְדֶּֽךָ. and dared tell You to go away.⁴³This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”

טֹרְפוּ בְּחֹם הוֹמִים They were tossed about by the boiling water;

וְזֹרְבוּ נִצְמָֽתוּ. they were burned and scalded.⁴⁴The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.

טָעוּן Noah, who was commanded to build an ark,

גֹּֽפֶר an ark of gopher-wood,

נוֹשַׁע was delivered

כְּסָגַֽרְתָּ בַּעֲדוֹ. when You enclosed him within.⁴⁵Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.

טְפוּלָיו הִפְרֵֽיתָ His sons, You made fruitful

וּמָלְאוּ פְנֵי צִיָּה: and they filled the face of the earth.

יָעֲצוּ נֶאֱחָדִים A united people conspired

לָרוּם עַד לַשַּֽׁחַק. to build a tower unto the heavens.⁴⁶This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).

יֻקָּֽשׁוּ They were entrapped by their evil action,

נֻפָּֽצוּ and were scattered about the earth⁴⁷Bereishis 11:8.

בְּרֽוּחַ סוֹעָה וָסָֽעַר. as if by a violent wind.

יְדִיד Your loved one [Avraham]⁴⁸Yeshaya 41:8.

אֲתוּי עֵֽבֶר who came “across the river,”⁴⁹The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.

יִדַּעֲךָ made famous Your Name

בָּעוֹלָם. in the world.⁵⁰See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).

יִחוּם זְקוּנָיו The son of his old age, [Yitzchak]

הֶעֱלָה לְךָ לְכָלִיל: he offered to You in sacrifice.

כְּשֶׂה תָּמִים Like a perfect, unblemished lamb

בֻּחַר אִישׁ Yaakov was chosen;

תָּם. he who was without blemish.⁵¹In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”

כְּחָשַׁק יְשִׁיבַת אֹהָלִים He desired to sit in tents⁵²This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).

וְנִמְשַׁךְ אַחֲרֶֽיךָ. and followed you.

כּֽשֶׁר חֲנִיטֵי יוֹף Righteous children

הוֹצֵֽאתָה מֵחֲלָצָיו. You brought forth from him,

כֻּלּוֹ זֶֽרַע אֱמֶת all of whom stayed true to their heritage,

וְאֵין דֹּֽפִי: none ever deviating.

לְשָׁרֶתְךָ To serve You,

אִוִּֽיתָה לֵוִי אִישׁ חֲסִידֶֽךָ. You desired Levi, Your pious one.⁵³Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.

לְהַבְדִּיל מִגִּזְעוֹ From his tribe, You chose one [Aharon]

מֻקְדָּשׁ קֹֽדֶשׁ קָדָשִׁים. to be Your holiest;⁵⁴This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.

לִקְשֹׁר נֶֽזֶר קֹֽדֶשׁ to wear the holy mitre

וְלַעֲטוֹת אוּרִים. and the Urim VeTumim,⁵⁵Vayikra 8:8—9. These were worn by the High Priest during his service.

לֵישֵׁב כִּכְבֻדָּה פְּנִֽימָה and to dwell inside the Tabernacle

יָמִים שִׁבְעָה: for seven days.⁵⁶Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.

מַחֲזִיקֵי אֲמָנָה Upholders of the Jewish faith, [The Sanhedrin],

שָׁבֽוּעַ קֹדֶם לֶעָשׂוֹר. a week before the tenth day [of Tishrei],

מַפְרִישִׁים כֹּהֵן הָרֹאשׁ secluded the High Priest

כְּדָת הַמִּלֻּאִים: as was done in the seven days after the completion of the Mishkan.⁵⁷Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).

מַזִּים עָלָיו They sprinkled upon him

מֵי חַטָּאת water mixed with the ashes of red heifers⁵⁸Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.

לְטַהֲרוֹ. in order to purify him.

זוֹרֵק [Each of the seven days] he sprinkled the blood of the daily sacrifices,

מַקְטִיר burned the incense⁵⁹Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks. [upon the golden altar in the Sanctuary,]

וּמֵטִיב and cleaned away the ashes, [from the wicks of the Menorah],

לְהִתְרַגֵּל בָּעֲבוֹדָה: [he did these things] to acquaint himself with the daily service.⁶⁰This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).

כַּכָּתוּב בְּתוֹרָתֶֽךָ: As it was written in Your Torah:

כַּאֲשֶׁר עָשָׂה בַיּוֹם הַזֶּה As it was done on this day,

צִוָּה יְהֹוָה לַעֲשׂוֹת Adonoy commanded that it be done

לְכַפֵּר עֲלֵיכֶם: to atone for you.

נִלְוִים אֵלָיו נְבוֹנִים Each day he was visited by wise men,

יְשִׁישֵׁי שַֽׁעַר. the elders of the Sanhedrin⁶¹Mishnah Yoma Ch. 1:3.

נוֹאֲמִים לוֹ who said to him,

קְרָא נָא בְּפִיךָ. “Please study [the order of the Daily Service.]”⁶²Ibid. The Mishnah continues, “Perhaps you have forgotten (the service), or perhaps you never learned it.” Tiferes Yisroel explains that he himself was asked to read since this would help him best to remember.

נֹֽגַהּ תְּשִׁיעִי On the morning of the ninth day of Tishrei,

יַעֲמִידֽוּהוּ בְּשַֽׁעַר קָדִים. he was placed at the eastern gate [of the Temple courtyard].

נוֹי The choice [animals]

זִבְחֵי יוֹם which would be sacrificed,

לְפָנָיו יַעֲבִֽירוּ: were brought before him.⁶³Ibid. This was done in order to acquaint him with the animals that he would sacrifice the next day. The goats, however, were not shown to him, for being that they would be an atonement for sin, he might become frightened and shaken.

סֶֽמֶךְ בִּיאַת שֶֽׁמֶשׁ Before sunset [of the Day of Atonement]

צֵידוֹ יַמְעִֽיטוּ. his food intake was diminished,

סַֽאַב לֹֽבֶן for fear he might become impure

פֶּן בְּרֶֽדֶם יִקְרֵֽהוּ. during the sleep brought on by excess food.⁶⁴Mishnah Yoma ch. 1:4. During the first six days, he was permitted to eat and drink as much as he wanted. The Mishnah states that too much food and drink could bring about sleep, during which time an emission could occur. He was instructed how to take the handful of spices used for the incense offering of the Day of Atonement.

סָבֵי שִׁבְטוֹ [Before] the elders of his tribe

לְלַמֵּד חֵֽפֶן יוֹלִיכֽוּהוּ. taught him how to perform chafina (ִחֲפִינָה),⁶⁵Mishnah Yoma ch. 1:5. The ritual of taking a handful of incense and bringing it in the Holy of Holies was a special service done only on the Day of Atonement and was one of the most difficult of all temple services. Consequently, it was important to instruct him how to perform it.

סַמִּים לְתַמֵּר and burn the incense

בִּפְנִים inside [the Holy of Holies,]

אוֹתוֹ יַשְׁבִּֽיעוּ: the elders of Sanhedrin gave him an oath.⁶⁶Ibid. It is a tradition of the oral law that the incense should be placed on the pan of coals inside the Holy of Holies and not outside, as the Sadducees contended. The oath was administered because there were priests who were suspected of being Sadducees (see Rambam 1:7). They made him swear in the Name of Hashem, that he would not change anything of what he was instructed.

סָמַר בְּשָׂרוֹ His flesh crept [with fear];

וְהִדְמִֽיעַ כִּי נֶחֱשַׁד. and he cried because he was suspected.

סָֽרוּ גַם הֵם The elders of Sanhedrin turned aside

וּבֶֽכֶה הִגִּֽירוּ. and also wept for having suspected him.⁶⁷Mishnah Yoma ch. 1:5. The Rambam writes that it is forbidden by our Torah to suspect someone or to think ill of someone when the matter is in doubt, except if absolutely necessary.

שִֽׂיחַ מִדְרָשׁ בְּפֶה They lectured to him

וּבִכְתַב הִגָּיוֹן. and read from Scriptures.

סְבִיבָיו יְשַׁנְּנוּ They gathered around him to study,⁶⁸Mishnah Yoma ch. 1:6. Since it was necessary that he not fall asleep lest he have an impure emission while sleeping, those around him kept him up all night.

לְעוֹרְרוֹ עַד חֲצוֹת: to keep him awake until midnight.⁶⁹Ibid. For at midnight, the service of Yom Kippur begins with the Terumas HaDeshen, which consisted of removing some of the burnt coals and placing them on the floor next to the Altar. It should be noted that according to the Talmud Maseches Yoma, 19:6 it seems that he did not commence until dawn and that it was therefore necessary to keep him awake until then.

עָלְצוּ Joyously they chose⁷⁰Each day in the Temple there were four lots to determine which kohanim would do the various services. There is a dispute among the commentaries whether lots were drawn also on Yom Kippur or whether these services too (in addition to the main services of sacrifice, sprinkling blood etc.) had to be performed by the High Priest (See Rambam 4:1, Ramban, Tosafos Yeshonim Yoma 20b, Ba’al Meor).

תְּרֹם דֶּֽשֶׁן for the Terumas Hadeshen,⁷¹Mishnah Yoma Ch. 2:1. The Terumas Hadeshen was the first service of the day and consisted of the priest going up to the center of the Altar, collecting some burnt coals, and placing them on the floor next to the Altar.

בְּפַֽיִּס רִאשׁוֹן. the first choosing of the day.

עוֹד יָפִֽיסוּ לְדִּשּׁוּן פְּנִימִי They chose again⁷²Mishnah Yoma Ch. 2:3. According to the Talmud, Yoma 24b, the four choosing’s were not held at one time because they wanted to summon a crowd four times during the day. It is considered an honor to the King to assemble a great multitude in the Temple (בְּרוֹב עָם הַדְרַת מֶלֶךְ). to clean the inner Altar

וּמְנוֹרָה. and five wicks of the meonrah.⁷³The second lot was for picking two priests: one to clean the inner Altar (upon which incense was barred), and a second after him to clean five wicks from the Menorah (Yoma 25:1).

עֵֽקֶב קְטֹֽרֶת פַּיֵּס However, the choosing to burn the incense

חֲדָשִׁים יְשַׁלֵּֽשׁוּ. was limited to those who had never done so.⁷⁴Mishnah Yoma Ch. 2:4. The third lot to determine who would burn the incense on the inner Altar was drawn just among the new priests who had not yet performed that service. The reason for this, explains the Talmud, is that this service increases the wealth of the priest who performed it. Therefore, care was taken to give every priest an opportunity to partake of the blessing. It should be noted that all commentaries agree that on Yom Kippur, only the High Priest could burn incense on the inner Altar.

עֲרֹךְ נְתָחִים יַֽחַד Bringing up the limbs to the Altar,

פַּיִּס הָרְבִיעִי: was the fourth choosing.

עָלָה בְּרַק הַשַּֽׁחַר The break of dawn

כְּנָם הַצּוֹפֶה. was announced by the watchman.⁷⁵Mishnah Yoma Ch. 3:1. A watchman was stationed on a high place in the courtyard (Tifferes Yisroel) to watch for the break of dawn, which signaled the time to proceed with the sacrifice of the daily morning offering, i.e. the Tamid Shel Shachar.

עָלָיו פֵּרְשְׂזוּ מָסָךְ בּוּץ A sheet of linen was placed before the mikvah⁷⁶Mishnah Yoma Ch. 3:4. Before putting on the eight garments, he immersed himself in the ritual bath, the Mikvah, since whoever enters the Temple Courtyard (Azarah) is required to immerse himself. The opening to the chamber of the mikvah was covered with a linen cloth to symbolize the fact that the special Yom Kippur services would be performed in linen clothes.

לְהֶצְנֵֽעַ. for his modesty.

עֵרָה סוּתוֹ טָבַל He took off his clothes,⁷⁷Ibid. That is to say, he took off his daily everyday clothes. immersed himself

וְעָט זְהָבִים. and put on the eight golden garments.⁷⁸Mishnah Yoma Ch. 3:4. The High Priest performed his service during the entire year with eight garments, four which were worn by regular priests, and four additional ones. On Yom Kippur he wore two types of clothing. For those services which were not specially performed for Yom Kippur, he wore his usual eight garments. For those services, however, which were performed especially in the Holy of Holies for Yom Kippur, he wore only four white garments (shirt, pants, belt, and hat). Before commencing service, he wore “everyday” clothes, and put on the eight garments of “gold” for the opening service which was the slaughtering of the daily morning sacrifice.

עָמַד וְקִדֵּשׁ He washed his hands and feet⁷⁹Ibid. It is a positive commandment in the Torah for a priest to wash his hands and feet from a special laver. The initial dressing requires only one washing (afterwards), but the subsequent changes in clothing require one washing before taking off the initial set of clothes and another when dressing in the next set (Rambam 2:2, 4:1).

וְקֵרַץ and made the incision⁸⁰Ibid. The High Priest performed the minimal cut; the major part of each of the two “signs” which characterize the slaughter of an animal according to the Torah: the gullet and trachea (Rambam 4:1). The reason for this was so that he could quickly receive the blood coming out of the neck of the animal. The slaughter was completed by another priest.

תְּמִיד הַשַּֽׁחַר: in the Daily morning Sacrifice.

פִּקֵּד Another priest was appointed

לְמָרְקוֹ to complete the slaughter,⁸¹Mishnah Yoma Ch. 3:4. Since only the High Priest could receive the blood of the animal, it was necessary to give him time to do so. Consequently, he only performed the minimal cut, leaving the rest to another priest. (Rambam 4:1, Rashi Yoma 31b).

וְהוּא קִבֵּל permitting the High Priest to receive [the blood]

וְזָרַק. and sprinkle it [on the outer Altar.]

פֵּרַשׁ He withdrew, [entered the Sanctuary,]

הִקְטִיר and burned incense⁸²Ibid. This was the daily burning of incense upon the smaller Golden Altar that is inside the Sanctuary. [upon the inner altar;]

וְהֵטִיב then he cleaned the wicks of the Menorah.

הִקְרִיב Then he burnt the Daily Morning Offering,⁸³After cleaning the Menorah, the High Priest left the Sanctuary and offered the daily morning sacrifice upon the outer Altar.

וְנִסֵּךְ. and poured a libation of wine upon the Altar.

פְּעֻלַּת כָּלִיל The Daily Morning Offering

פְּעֻלַּת כָּלִיל הִשְׁלִים he thus completed

וְעָשׂ כַּסֵּדֶר. and proceeded in order with the next services.

פֵּרְשׂוּ סָדִין לָבָן עוֹד A white sheet was set before him

כְּבָרִאשׁוֹנָה. as before.⁸⁴The white sheet afforded him privacy for his immersion. This immersion, the second, proceeded the change of clothes from the “eight golden garments” to the “white garments.” The white garments were worn for those parts of the service which were special to Yom Kippur.

פַּרְוָה He was brought to the Parve chamber⁸⁵The first immersion was in a mikvah adjacent to his personal chamber but was not considered to be part of the Temple courtyard, as indeed it was forbidden for him to enter the courtyard until he immersed himself. Subsequent immersions took place in the Parve chamber which was considered part of the courtyard (Rambam 2:3).

בַּקֹּֽדֶשׁ [which was located] within the Temple courtyard.

שָׁם קִדֵּשׁ There he washed his hands and feet,

וּפָשַׁט. and took off the eight golden garments.

פָּסַע He stepped [into the Mikvah]

וְטָבַל and immersed himself,

לְבָנִים עָט and after which he put on white garments;

וְקִדֵּשׁ. then washed his hands and feet.⁸⁶It was incumbent upon him to wash before taking off his clothes and then once again after putting on new ones.

פְּלוּסִים The white garments were of linen from Pallus

עֶרְכָּם מָנִים שְׁמוֹנָה עָשָׂר. worth eighteen measures,

פְּאוּרִים the finest linen

לְשָׁרֵת בָּם לְמֶלֶךְ הַכָּבוֹד. with which to serve the King of Glory.

פָּרוֹ מֻצָּב His ox stood⁸⁷Mishnah Yoma 3:8. The High Priest would sacrifice two oxen on Yom Kippur. One he brought for himself, from his own funds, and one for the Jewish people, from public funds.

בֵּין אוּלָם between the antechamber

לַמִּזְבֵּחַ. and the outer Altar;⁸⁸The ox stood in the northern sector of the area between the outer Altar and the Sanctuary. It was positioned there in order to minimize the distance the High Priest would have to walk in carrying its blood to the outer Altar.

פָּנָיו יָֽמָּה its face to the West,

וְרֹאשׁוֹ נֶֽגְבָּה מְעֻקָּם: its head to the South.⁸⁹The head of the ox faced south and its body to the north. The reason it was not placed from east to west was in order that it should not emit waste in the direction of the Altar (Yoma 35b, 36a).

פָּגַשׁ וְסָמַךְ יָדוֹ עַל רֹאשׁוֹ. He leaned his hands upon its head,

פְּשָׁעָיו הוֹדָה and confessed his sins,

וּבְחֻבּוֹ לֹא טָמָן: not hiding even one.

וְכַךְ הָיָה אוֹמֵר. And this was his confession:

אָֽנָּא הַשֵּׁם, I beg of You Hashem;⁹⁰Mishnah 3:8.There is a dispute among commentaries whether the explicit Name was uttered at this point or not.

חָטָֽאתִי. עָוִֽיתִי. I have sinned, acted wickedly

פָּשַֽׁעְתִּי לְפָנֶֽיךָ and rebelled against You,⁹¹Our Sages distinguish three forms of sin: a. חֵטְא unintentional sin b. עָווֹן intentional sin, [iniquity] that is to say, a sin committed intentionally but material motiovated. c. פֶּשַׁע—a rebellion, that is to say, an intentionally committed sin without material motive, thus with the sole purpose of defying Hashem (Rashi, Yoma 36b).

אֲנִי וּבֵיתִי: I and my household.

אָנָּא בַשֵּׁם. כַּפֶּר נָא. I beg of You, with Your Name, atone

לַחֲטָאִים. וְלַעֲו‍ֹנוֹת. וּלַפְּשָׁעִים. the sins, iniquities, and rebellions

שֶׁחָטָֽאתִי. וְשֶׁעָוִֽיתִי. that I have sinned, acted wickedly,

וְשֶׁפָּשַֽׁעְתִּי לְפָנֶֽיךָ and rebelled against You,

אֲנִי וּבֵיתִי. I and my household;

כַּכָּתוּב בְּתוֹרַת משֶׁה as is written in the Torah of Moshe,

עַבְדֶּךָ Your servant,

מִפִּי כְבוֹדֶֽךָ. from the mouth of Your glory:

כִּי בַיּוֹם הַזֶּה “For on this day

יְכַפֵּר עֲלֵיכֶם He will make atonement for you,

לְטַהֵר אֶתְכֶם to cleanse you

מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה: from all your sins, before Adonoy.”

וְהַכֹּהֲנִים וְהָעָם And the priests and the people

הָעוֹמְדִים בָּעֲזָרָה. who were standing in the Temple Courtyard

כְּשֶׁהָיוּ שׁוֹמְעִים when they heard

אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא the glorious and awesome Name [of God]

מְפֹרָשׁ יוֹצֵא explicitly pronounced

מִפִּי כֹהֵן גָּדוֹל from the mouth of the High Priest⁹²The Talmud says that the explicit Name of Hashem was uttered by the High Priest ten times on the Day of Atonement, and each time the people fell to the floor and pronounced “Blessed [is His] Name” etc.

בִּקְדֻשָּׁה וּבְטָהֳרָה. with holiness and with purity,

הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים they bowed, prostrated themselves,

וּמוֹדִים offered thanks,

וְנוֹפְלִים עַל פְּנֵיהֶם. and fell upon their faces

וְאוֹמְרִים and said,

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ “Blessed [is His] Name, His glorious Kingdom

לְעוֹלָם וָעֶד: is forever and ever.”

וְאַף הוּא הָיָה מִתְכַּוֵן And he prolonged

לִגְמֹר אֶת הַשֵּׁם the intoning of the Name⁹³This refers to the Name of Hashem uttered in the pervious verse, ’‘before Adonoy.”

כְּנֶֽגֶד הַמְבָרְכִים until the worshippers completed [the response].

וְאוֹמֵר לָהֶם And, [completing the verse,] said to them:

תִּטְהָֽרוּ: “You will be cleansed.”

וְאַתָּה בְּטוּבְךָ הַגָּדוֹל And [now] with your great goodness

מְעוֹרֵר רַחֲמֶֽיךָ arouse Your mercy,

וְסוֹלֵֽחַ לְאִישׁ חֲסִידֶֽךָ: and pardon Your faithful servant.

צָעַד לֵילֵךְ לוֹ The High Priest then walked

לְמִזְרַח עֲזָרָה. to the eastern part of the Temple Courtyard

צֶֽמֶד שְׂעִירִים שָׁם where stood a pair of goats

מֵהוֹן עֵדָה. bought with communal funds.

צְמוּדִים אֲחוּיִים They stood next to each other like twins,

שָׁוִים בְּתֹֽאַר וּבְקוֹמָה. identical in color and height,⁹⁴The Mishnah stipulates four categories of similarity: looks (color), height, value, and simultaneous purchase.

צָגִים לְכַפֵּר ready to atone

עֲו‍ֹן בַּת הַשּׁוֹבֵבָה. for the sins of a rebellious daughter [Yisrael].⁹⁵Yirmiyahu 31:21.

צֵהוּב חֲלָשִׁים טָרַף Two golden lots were mixed,⁹⁶Mishnah Yoma 3:9, 4:1.

וְהֶעֱלָה מִקַּלְפִּי. then lifted out of the box,⁹⁷The High Priest placed both hands into the box, then mixed the lots inside, and lifted them out, one in his right hand and one in his left (Rambam ch. 3).

צָנַח וְהִגְרִיל לְשֵׁם גָּבֹֽהַּ one lot for God,

וְלַצּוּק. the other for “Azazel.”⁹⁸Mishnah Yoma 4:1. On one lot was written “For Hashem” and on the other was written “For Azazel.” The two goats stood in front of him facing west. The goat to his right received the lot in his right hand, and the goat on the left was allotted that in his left.

צָעַק בְּקוֹל רָם He shouted aloud

לַיהֹוָה חַטָּאת. “A sin offering for Adonoy.”⁹⁹Ibid. This was shouted when he placed the lot “for Adonoy” on the appropriate goat.

צוֹתְתָיו עָנוּ לוֹ Those who heard him responded,

וּבֵרְכוּ אֶת הַשֵּׁם. blessing ‘the Name of God.'¹⁰⁰They actually responded saying: “Blessed [is His] Name, His glorious Kingdom is forever and ever”; as was the procedure each time the Name of Hashem was explicitly pronounced (see note 92). In addition, as before, the people prostrated themselves (see Rambam ch. 2). The goat receiving the lot “for Hashem” would later be sacrificed as a sin offering, while the goat receiving the lot “for Azazel” would be sent out to the Judean hills.

צֶֽבַע זְהוֹרִית A thread of red wool

קָשַׁר בְּרֹאשׁ הַמִּשְׁתַּלֵּֽחַ. he tied on the head of the Azazel goat¹⁰¹Mishnah Yoma 4:2. This was done so that the scapegoat should not be confused with the other goat, to be sacrificed.

צִגָּתוֹ אִמֵּן which was placed at the eastern gate¹⁰²Ibid. This was the “gate of Niknor.”

נֶֽגֶד בֵּית שִׁלּֽוּחַ: from whence it would be sent away.

צָלַח He completed this service,

וּבָא אֵֽצֶל פָּרוֹ שֵׁנִית. approached his ox a second time,¹⁰³Ibid. This was the ox upon which he had previously confessed his and his household’s sins. Thus, the two confessions were interspersed by the drawing of the lots for the two goats.

צַֽחַן מַטֵּֽהוּ פְּנֵי צוּר הִתְוַדָּה: and made confession.¹⁰⁴This confession was for himself and his fellow priests.

וְכַךְ הָיָה אוֹמֵר. And this was his confession:

אָנָּא הַשֵּׁם. I beg of You, Hashem:

חָטָֽאתִי. עָוִֽיתִי. I have sinned, acted wickedly,

פָּשַֽׁעְתִּי לְפָנֶֽיךָ and rebelled against You,

אֲנִי וּבֵיתִי I and my household,

וּבְנֵי אַהֲרֹן עַם קְדוֹשֶֽׁךָ: and the sons of Aharon, Your holy people.

אָנָּא בַשֵּׁם. כַּפֶּר נָא. I beg of You Hashem, atone

לַחֲטָאִים. וְלַעֲו‍ֹנוֹת. וְלַפְּשָׁעִים. the sins, iniquities and rebellions,

שֶׁחָטָֽאתִי. וְשֶׁעָוִֽיתִי. that I have sinned, acted wickedly,

וְשֶׁפָּשַֽׁעְתִּי לְפָנֶֽיךָ and rebelled against You,

אֲנִי וּבֵיתִי I and my household,

וּבְנֵי אַהֲרֹן עַם קְדוֹשֶֽׁךָ: and the sons of Aharon, Your holy people.

כַּכָּתוּב בְּתוֹרַת משֶׁה As it is written in the Torah of Moshe,

עַבְדֶּךָ Your servant,

מִפִּי כְבוֹדֶֽךָ. from the mouth of Your glory:

כִּי בַיּוֹם הַזֶּה “For on this day,

יְכַפֵּר עֲלֵיכֶם He will make atonement for you,

לְטַהֵר אֶתְכֶם to cleanse you,

מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה: from all your sins, before Adonoy.”

וְהַכֹּהֲנִים וְהָעָם And the priests and the people

הָעוֹמְדִים בָּעֲזָרָה. who were standing in the Temple Courtyard;

כְּשֶׁהָיוּ שׁוֹמְעִים when they heard

אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא the glorious and awesome Name [of God]

מְפֹרָשׁ יוֹצֵא explicitly pronounced

מִפִּי כֹהֵן גָּדוֹל from the mouth of the High Priest,

בִּקְדֻשָּׁה וּבְטָהֳרָה. with holiness and with purity,

הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים they bowed, prostrated themselves,

וּמוֹדִים offered thanks,

וְנוֹפְלִים עַל פְּנֵיהֶם. and fell upon their faces,

וְאוֹמְרִים and said:

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ “Blessed [is His] Name, His glorious Kingdom

לְעוֹלָם וָעֶד: is forever and ever.”

וְאַף הוּא הָיָה מִתְכַּוֵּן And he [the High Priest] prolonged

לִגְמֹר אֶת הַשֵּׁם the intoning of the Divine Name

כְּנֶֽגֶד הַמְבָרְכִים until the worshippers completed [the response];

וְאוֹמֵר לָהֶם and [completing the verse] said to them:

תִּטְהָֽרוּ: “You will be cleansed.”

וְאַתָּה בְּטוּבְךָ And [now] with Your goodness,

מְעוֹרֵר רַחֲמֶֽיךָ arouse Your mercy,

וְסוֹלֵֽחַ לְשֵֽׁבֶט מְשָׁרְתֶֽיךָ: and pardon the tribe that serves You.

קָח מַאֲכֶֽלֶת חַדָּה He then took a sharp knife

וּשְׁחָטוֹ and slaughtered the ox

כַּסֵּֽדֶר. in the usual manner.¹⁰⁵Mishnah Yoma 4:3. The phraseology “in the usual manner” seems to indicate the opinion of the Peitan, that unlike the morning sacrifice in which only a minimal cut was made, here the High Priest completed the cut. Tiferes Yisroel, in his commentary to the Mishnah, explains that because the slaughter of the ox was part of the special service of Yom Kippur, it was certain that the High Priest would be extra diligent to make sure he received its blood. Other commentaries however (see, e.g. Tosefos Yom Tov to Mishnah 4:3) maintain that the same minimal incision was made for all sacrifices of the day.

קִבֵּל דָּם בְּמִזְרָק He received the blood in a holy vessel

וּנְתָנוֹ לַמְמָרֵס. and gave it to a priest who would stir it;¹⁰⁶Ibid. Since the blood was not sprinkled until later, it was necessary to keep it from coagulating.

קְרִישָׁתוֹ יִמַּס thus keeping it liquid-like

עַד עֵת הַזָּיָה. until the time came to sprinkle it.

קָפוּי פֶּן יְהִי For if it became too hard to sprinkle,

וְתָעֳדַר סְלִיחָה. there could be no atonement.

קֽוֹחַ לוֹחֲשׁוֹת He¹⁰⁷Mishnah Yoma 4:3. The Peitan now describes the burning of incense in the Kodesh HaKodashim, the Holy of Holies, a service which was performed only once a year, on Yom Kippur. stirred the coals on the outer Altar,

חָת scooped up some of the innermost coals

בְּמַחְתַּת פַּרְוַֽיִם. with a reddish-gold shovel.¹⁰⁸The Talmud, Maseches Yoma (43b) states that the shovel used to stir and carry coals was made of “reddish” gold, similar in color to the blood of an ox.

קַלָּה The shovel was especially light,

וְגֶֽלֶד רַךְ of very thin metal,

וַאֲרֻכַּת יָד. and had an especially long handle.¹⁰⁹Mishnah Yoma 4:4. Since the burning of incense in the Kodesh HaKodashim on Yom Kippur was a totally different procedure than the usual incense burning (even for that very day), the High Priest used a specially designed shovel to facilitate his work. Unlike the usual twice-daily incense service, this special burning required that the High Priest himself stir the coals, and carry them in the shovel into the Sanctuary and finally into the Kodesh HaKodashim. Thus the shovel was made especially light. It had an extra long handle so that the High Priest could rest the handle under his arm as he carried it, taking some of its weight off his hands (see Rambam 2:5).

קָדַר לְתוֹכָהּ The shovel held

שְׁלֽשֶׁת קַבִּין גֶּחָלִים. three kavim of coals.

קֵרְבוּ לוֹ בָזָךְ He was then brought a ladle¹¹⁰After taking some coals in the shovel, the High Priest laid the shovel on the floor, temporarily, while he proceeded with the taking of incense. He would later come back, and bring the shovel of coals into the Sanctuary (Rambam ibid.).

וּגְדוּשַׁת דַּקָּה. and a brimming vessel filled with incense.¹¹¹Mishnah Yoma 5:1.

קָלַט וְחָפַן He took two handfuls of incense from the vessel

וְהֵרִיק לְתוֹךְ בָּזָךְ. and emptied them into the ladle.¹¹²Mishnah 5:1

קָפַץ מַחְתָּה He quickly took the shovel of coals

בִּימִין in his right hand

וּבָזָךְ בִּשְׂמֹאל. and the ladle with incense in his left.¹¹³Ibid.

קִישׁ צְעָדָיו His footsteps were heard

לְפַרְכוֹת as he walked between the curtains¹¹⁴These curtains separated between the Kodesh, Holy and the Kodesh HaKodashim, Holy of Holies. There was a space of one cubit, between the curtains, through which he walked to gain entrance to the area referred to as “between the poles.”

וְקֵרַב and approached

לַבַּדִּים. [between] the poles of the Ark.¹¹⁵He placed the shovel between the poles of the Ark. In the Holy of Holies of the first Temple, the Ark containing the Tablets of Law, rested upon the Evan Shesiya, the Foundation Stone. On each side of the Ark there extended a long handle which reached practically until the wall at the entrance to the Holy of Holies. The High Priest, as he entered, would be standing between the two long handles, and would place the shovel upon the Foundation Stone which protruded a bit from under the Ark. Since there was no Ark in the Second Temple, the Peitan describes the High Priest’s location only by correspondence.

קְטֹֽרֶת שָׂם בֵּינֵֽימוֹ The incense he placed between the poles¹¹⁶After placing the shovel with the coals in the area corresponding to “between the poles,” he heaped the incense upon the coals which caused tremendous smoke.

וְעִשֵּׁן and caused them to rise in smoke¹¹⁷From the burning incense.

וְיָצָא: and he left.¹¹⁸The service of burning the incense in the Holy of Holies was completed.

רוֹבֶה From the young boy priest

מְמָרֵס who had been stirring the blood,

מֶֽנּוּ נָטַל דָּם. he now took the vessel of blood.

רִצֵּף וְנִכְנַס He quickly reentered the Holy of Holies¹¹⁹Carrying the vessel with the blood.

וְקָם and stood

בֵּין שָׁדַֽיִם. between the “two handles of the Ark.”

רִצּוּי הַזָּיוֹת טָבַל He dipped his finger into the blood,¹²⁰Ibid. Each sprinkling was proceeded by its own dipping (Rambam 3:6).

וְהִצְלִיף בְמִנְיָן. and sprinkled the blood, with a count—

רוּם מַֽעְלָה אַחַת one upper sprinkling

וּמַֽטָּה שֶֽׁבַע: and seven lower ones.¹²¹Ibid. The word מַצְלִיף indicates the fact that the blood was not sprinkled on the Ark itself but rather on the floor in front of it. The terms “upper” and “lower” refers to the direction of the movement of the hand in sprinkling the blood. The “upper” sprinkling was done by moving the hand up, whereby the blood would rise in an arcwise motion and fall to the floor. The seven “lower” sprinklings were done by a downward movement of the hand; in each case the movement originating at a lower level, with the blood falling straight down to the floor (Rambam 3:5). During the first Bais Hamikdash when there was an Ark, the sprinkling was performed one cubit in front of the Kapores (the Cover of the Ark) (Rambam ibid.). In the Second Temple, the sprinkling was performed in the corresponding area.

וְכַךְ הָיָה מוֹנֶה. Each time he sprinkled, he counted aloud.¹²²Mishnah 5:3. The High Priest counted the sprinklings out loud so as not to make a mistake in the proper numbers (Rambam 3:5).

אַחַת. One¹²³This was the first (and only “upper” sprinkling).

אַחַת וְאַחַת. אַחַת וּשְׁתַּֽיִם. One and one;¹²⁴This was the first “lower” sprinkling. The counting procedure was “one and one” so that he should not count the upper sprinkling as the first lower sprinkling. The six remaining are “lower” sprinklings. One and two;

אַחַת וְשָׁלשׁ. אַחַת וְאַרְבַּע. One and three; One and four;

אַחַת וְחָמֵשׁ. אַחַת וָשֵׁשׁ. One and five; One and six;

אַחַת וָשֶֽׁבַע: One and seven.

רָץ וְהִנִּיחוֹ בַּכָּן He hurried to place the vessel on a stand,¹²⁵Mishnah Yoma 5:3. The vessel filled with the remaining blood was placed on a golden stand, specially designated, in the outer Sanctuary. There were two stands in the Sanctuary, one for the vesel of ox blood and one for the vessel of goat blood (Rambam 4:2).

וְשָׁחַט שָׂעִיר. and slaughtered the goat.¹²⁶Mishnah Yoma 5:4. This was the goat that had previously drawn the lot “for Hashem.”

רִצָּה וְקִבֵּל דָּמוֹ בַּאֲגַן קֹדֶשׁ. He quickly received its blood in a holy vessel,

רִגֵּל וְעָמַד מְקוֹם וִעוּד אָרוֹן. and returned to the place of the Ark.¹²⁷That is to say, in front of where the Ark would be located between its two handles.

רִצָּה הַזָּיוֹת He sprinkled the blood [of the goat],

כְּמַעֲשֵׂה דַּם פָּר: in the same manner as with the blood of the ox.

וְכַךְ הָיָה מוֹנֶה. Each time he sprinkled, he counted aloud:

אַחַת. One;

אַחַת וְאַחַת. אַחַת וּשְׁתַּֽיִם. One and one; One and two;

אַחַת וְשָׁלשׁ. אַחַת וְאַרְבַּע. One and three; One and four;

אַחַת וְחָמֵשׁ. אַחַת וָשֵׁשׁ. One and five; One and six;

אַחַת וָשֶֽׁבַע: One and seven.

רָהַט וְהִנִּיחוֹ וְדַם פָּר נָטַל. He swiftly exited, placing it¹²⁸The vessel with the remaining blood of the goat. on its stand¹²⁹According to the first opinion in the Mishnah, each vessel had its own designated stand. See Mishnah 5:4.

רַגְלָיו הֵרִיץ and took the vessel of ox blood.

וְצָג חוּץ לְבוֹדָֽלֶת. He ran back and stood outside the curtain

רִקְמֵי פָרֹֽכֶת יַז and sprinkled blood before the curtain

כְּמִשְׁפַּט the same way he had sprinkled the blood

כַּפֹּֽרֶת. in front of the Ark Cover.¹³⁰Ibid. That is to say, he sprinkled one “upper” sprinkling and seven lower sprinklings (Rambam 3:35), and counted them in the same manner.

רָגַשׁ וְשָׁנָה וְהִזָּה מִדַּם שָׂעִיר: He then sprinkled the blood of the goat.

שָׁב וּבְלָלָם He mixed the blood of the ox and goat,¹³¹Mishnah Yoma 5:4. He poured the blood of the ox into the blood of the goat, then spilled the mixture into an empty vessel so that it should become homogenous (Rambam 4:2).

וְחִטֵּא sprinkling the mixture

מִזְבֵּֽחַ סָגוּר. upon the Golden Altar¹³²This was the smaller Altar inside the Sanctuary that was used for the burning of incense. It is called the “Golden Altar” because it was made of gold.

שֶֽׁבַע עַל טָהָרוֹ seven sprinklings on the surface of the Altar,

וּבִקְרָנָיו אַרְבַּע. and four sprinklings on the corners.

שָׁקַד וּבָא אֵֽצֶל הַשָּׂעִיר הֶחָי. He then approached the live goat.¹³³Mishnah Yoma 6:2. This was the goat which received the lot “for Azazel,” which had been left standing in the courtyard (Rambam 4:2).

שִׁגְיוֹן The intentional

עַם וּזְדוֹנוֹ and unintentional sins of the people,

יוֹדֶה לָאֵל: he confessed to the Almighty.¹³⁴The first two confessions were for the sins of the High Priest, his household, and then the entire priestly clan. The third confession was for the sins of the entire nation (Rambam 2:6).

וְכַךְ הָיָה אוֹמֵר. And this was his confession:

אָנָּא הַשֵּׁם. I beg of You, Hashem;

חָטְאוּ. עָווּ. they have sinned, acted wickedly,

פָּשְׁעוּ. לְפָנֶֽיךָ rebelled against You—

עַמְּךָ בֵּית יִשְׂרָאֵל. Your people, the House of Yisrael—

אָנָּא בַשֵּׁם. כַּפֶּר נָא. I beg of You, Hashem, atone

לַחֲטָאִים. וְלַעֲו‍ֹנוֹת. וְלַפְּשָׁעִים. the sins, iniquities, and rebellions

שֶׁחָטְאוּ. וְשֶׁעָֽווּ. וְשֶׁפָּשְׁעוּ that were committed

לְפָנֶֽיךָ against You,

עַמְּךָ בֵּית יִשְׂרָאֵל. by Your people, the House of Yisrael.

כַּכָּתוּב בְּתוֹרַת משֶׁה As it is written in the Torah of Moshe,

עַבְדֶּךָ Your servant,

מִפִּי כְבוֹדֶֽךָ. from the mouth of Your glory:

כִּי בַיּוֹם הַזֶּה “For on this day

יְכַפֵּר עֲלֵיכֶם He will make atonement for you,

לְטַהֵר אֶתְכֶם to cleanse you,

מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה: from all your sins before Adonoy.”

וְהַכֹּהֲנִים וְהָעָם And the priests and the people

הָעוֹמְדִים בָּעֲזָרָה. who were standing in the Temple Courtyard;

כְּשֶׁהָיוּ שׁוֹמְעִים when they heard

אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא the glorious and awesome Name [of God]

מְפֹרָשׁ יוֹצֵא explicitly pronounced

מִפִּי כֹהֵן גָּדוֹל from the mouth of the High Priest,

בִּקְדֻשָּׁה וּבְטָהֳרָה. with holiness and with purity,

הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים they bowed, prostrated themselves,

וּמוֹדִים offered thanks,

וְנוֹפְלִים עַל פְּנֵיהֶם. and fell upon their faces,

וְאוֹמְרִים and said:

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ “Blessed [is His] Name, His glorious kingdom

לְעוֹלָם וָעֶד: is forever and ever.”

וְאַף הוּא הָיָה מִתְכַּוֵּן And He [the High Priest] prolonged

לִגְמֹר אֶת הַשֵּׁם the intoning of the Divine Name

כְּנֶֽגֶד הַמְבָרְכִים until the worshippers completed [the response];

וְאוֹמֵר לָהֶם and [completing the verse] said to them:

תִּטְהָֽרוּ: “You will be cleansed.”

וְאַתָּה בְּטוּבְךָ הַגָּדוֹל And [now] with Your great goodness,

מְעוֹרֵר רַחֲמֶיךָ arouse Your mercy,

וְסוֹלֵחַ לַעֲדַת יְשֻׁרוּן: and pardon the community of Yeshurun.

שִׁגְּרוֹ בְּיַד אִישׁ עִתִּי He handed the goat to one appointed,¹³⁵Mishnah Yoma 6:3. After the confession, the High Priest handed the scapegoat over to someone who would in turn send it to its death. This person was usually another priest although it was not necessary that he be one (See Yoma 66a).

לְמִדְבַּר עָז. to lead it out to the harsh desert.

שֶׁמֶץ כִּתְמֵי זוּ The spiritual blemishes of the people

שְׂאֵת לִגְזֵרָה it carried to the desert.

שֵׁן סֶלַע הֲדָפוֹ He pushed it off the rocky cliff

וְגֻלְגַּל וְיָרַד and it tumbled down,

שֻׁבְּרוּ עֲצָמָיו breaking its bones

כְּנֶפֶץ כְּלִי יוֹצֵר like shattered potter's ware.¹³⁶Mishnah Yoma 6:6. The goat’s bones were broken before it even reached the bottom of the cliff (Yoma 67a, Rambam 3:7).

שְׁחוּזָה אָחַז With a sharp knife

פָּר וְשָׂעִיר קָרַע. he cut open the [slaughtered] ox and goat.¹³⁷Mishnah Yoma 6:7.

שָׁלַף אֵמוּרִים He removed the sacrificial parts,¹³⁸These parts include the kidneys, part of the liver and certain fats which were offered on the Altar.

וּגְוִיּוֹת קָלַע and intertwined their limbs onto poles;

לִשְׂרוֹף and removed them to a place of burning.¹³⁹Ibid. The carcasses, their limbs now removed, were placed upon poles and would be carried outside of Yerushalayim where they would be burnt in the “burning house” (Rambam 3:7, 4:2).

שָׁאַג He read aloud from the Sefer Torah

סִדְרֵי יוֹם pertaining to the service of the day,

קִדֵּשׁ then washed his hands and feet,

וּפָשַׁט and took off his (white) garments.¹⁴⁰Mishnah 7:3. Until now the High Priest had performed the special services for Yom Kippur, and thus wore the appropriate white garments.

שִׁלֵּשׁ For the third time that day,

וְטָבַל he immersed himself in a mikvah.

פַּזִים עַט He then put on the golden garments

וְקִדֵּשׁ. and again washed his hands and feet.

תָּכַף וְעָשׂ He immediately proceeded to sacrifice

אֵילוֹ his ram,

וְאֵיל עָם. and the ram of the people.¹⁴¹Mishnah Yoma 7:3. In addition to the goat and ox which were burned outside the city, the High Priest brought two “olah” offerings, which were completely consumed upon the Altar. They consisted of two rams, one for himself (meaning that he paid for it) and one for the nation (i.e. that was brought with public funds). The entire sacrificial service of these two rams was performed at this point including the slaughter, the sprinkling of blood upon the outer Altar, the pouring of a wine libation on the Altar, and the burning of the entire animal.

תְּרַב חַטָּאת He burned the fats of the sin-offering,¹⁴²This refers to the fats of the goat and ox which were burnt outside Yerushalayim. The fats are the only parts which are burnt upon the Altar (Rambam 4:2). Though the Peitan only mentions the fats of the goat (which is technically considered a “sin-offering”), the fats of the ox were also burnt at this time.

וּמוּסָפִין הִקְרִיב כַּחוֹק. and sacrificed the Musaf offering.¹⁴³The Musaf-offering of Yom Kippur consisted of the following animals which are brought specially for Yom Kippur: 1) one ox 2) one ram 3) seven ewes 4) one goat “sin-offering”. The ox and ram of the High Priest are not included in this group.

תָּר He dipped his hands and feet in water,

וְקִדֵּשׁ then he washed them,

פָּשַׁט he took off the golden garments,

טָבַל immersed himself;

וְקִדֵּשׁ. and again washed his hands and feet.

תַּכְרִיךְ בַּדִּים עָט He put on the white garments

וְנִכְנַס לַדְּבִיר. and entered the Holy of Holies.

תְּכוּנַת כְּלֵי קְטֹרֶת The vessels used for the incense offering,¹⁴⁴Ibid. The pan of coals and incense which was earlier placed in the Holy of Holies was now removed.

הוֹצִיא he removed from the Holy of Holies;

וְקִדֵּשׁ. and again washed his hands and feet.

תִּלְבּוֹשֶׁת מַדָּיו הִפְשִׁיט He then took off his white garments

וְגָנַז נֶצַח. and placed them away forever.¹⁴⁵The white garments were used only once, and then they were put away forever.

תִּרְגַּל וְטָבַל He immersed himself,

חֲרוּצִים עָט וְקִדֵּשׁ. put on the golden garments, and washed.¹⁴⁶Mishnah Yoma 7:4.

תָּמִיד הִסְדִּיר He offered up the Daily Afternoon Sacrifice,

וְתִמֵּר burned the Daily Afternoon Incense,

וְנֵרוֹת הֶעֶלָה and lit the candles of the Menorah.¹⁴⁷Ibid. The daily afternoon sacrifice, the Talmid shel Ben Haarbaim was the last sacrifice offered each day. The incense burned at this point was the second incense burning of the day. The final service of the day consisted of the lighting of the Menorah.

תֶּכֶל עֲבוֹדוֹת The Service now completed,

יָד וְרֶגֶל קִדֵּשׁ. he washed his hands and feet.¹⁴⁸Ibid. After this, the High Priest put on his own clothes, the service of the day now having been completed.

תִּמֵּם טְבִילוֹת חָמֵשׁ Thus performing for the day, five immersions

וְקִדּוּשִׁים עֲשָׂרָה. and ten washings.

תֹּאַר מְגַמָּתוֹ The appearance of his face

כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָה, was like the brilliance of a sunrise.¹⁴⁹When the Divine Presence, the “Shechina” is upon a person, his face radiates like a burning fire.—Mateh Levi, from Midrash Rabbah, Yalkut Shimoni, Acharei Mos

תָּקַף וְדָץ With great joy,

וְעָטָה בִּגְדֵי הוֹנוֹ. he put on his own clothes.¹⁵⁰Mishnah Yoma 7:4

תַּמָּה The perfect ones [Yisrael] accompanied

תְּלַוֶּה צִיר נֶאֱמָן לַבַּיִת its faithful messenger home.¹⁵¹Mishnah Yoma, ibid. “Messenger” refers to the High Priest.

תָּגֵל בְּהִתְבַּשֵּׂר They rejoiced in the news

הַשְׁלַג אֹדֶם תּוֹלָע. that the red thread had turned white.¹⁵²Yoma 67a. The red string was attached to a rock at the opening of the sanctuary as well as to the horns of the scapegoat so that one could see it turn white when the goat was pushed over the jagged cliffs. This was a symbol that the sins of the Jewish nation had been atoned for, and was the cause for rejoicing. (See Mishnah 6:6)

תַּעְדֶה יֶשַׁע The Redeemer had been faithful,

תַּעֲטֶה and enwrapped Himself

מְעִיל צְדָקָה. in a cloak of righteousness.

תָּפִיק צָהֳלָה A great joy burst forth,

תַּבִּיעַ דִיץ וְחֶדְוָה happiness and rejoicing rang out.

תְּלוּלֵי הִרְעִיפוּ The clouds above dripped,

זַרְזִיף טַלָּם. and showered forth their dew.

תַּלְמֵי שָׂדַי The furrowed fields

רָווּ תֵּת יְבוּלָם. brought forth their produce.

תּוֹדָה נָתְנוּ Thanks was given

אוֹסְפֵי זֶרַע שָׁלוֹם. by those who harvested their crop in peace.

תְּהִלָּה בִּשְּׂרוּ Praise was recited

נוֹשְּׂאֵי אֲלֻמּוֹת בְּרֶנֶן. by those who carried the sheaves joyously.

תַּחְתִּיּוֹת אֶרֶץ צְבִי The lowliest places of the beautiful land

זֶמֶר שִׁמֵּעוּ. rang out with song.

תִּנּוּ צִדְקוֹתָיו חֲצַץ God's goodness was told

הוֹלְכֵי נְתִיבוֹת. by all who traveled through byways.

תִּקְוַת שׁוֹלְחָיו He was the hope of those who sent him,

אֵמוּן לֹא אַכְזָב their faith was not misfounded.¹⁵³This refers to the Jewish people whose messenger was the Kohein Gadol.

תּוֹחַלְתָּם Their hope to him

כְּצִנַּת שֶׁלֶג was like the coolness of snow

בְּיוֹם קָצִיר. on a hot harvest day.

מִצּוֹאָתָם רֻחָצוּ From their filth they were washed,

מִטֶּנֶף צַחֲנָתָם זַכּוּ. from their offensive dirt they were purified.

שְׁלֵמִים תְּמִימִים The complete and perfect ones,

בְּבוֹר כַּפֵּימוֹ זֻכְזָכוּ. from a well—had cleansed their hands.

לְהַגִּיד כִּי מְטַהֲרָם To tell all, that their Purifier [God]

מְקוֹר מַיִם חַיִּים. is a source of living water.

מִקְוֵה יִשְׂרָאֵל The purifying waters of Yisrael¹⁵⁴See Maseches Yoma, Mishnah, 8:9, Rabbi Akiva likens Hashem to a “mikvah”—i.e., purifying waters—of Yisrael.

מְנַקָּם had cleansed them

מַיִם נֶאֱמָנוּ. with [His] faithful waters.

בְּטֹהַר וּבְנִקָּיוֹן With purity and cleanliness,

יִנָּקוּ וְיֻטְהָרוּ. they will be cleaned and purified.

יְחֻדְּשׁוּ They will be renewed,

כַּחֲדָשֵׁי בְקָרִים like the renewal of morning;

מִכֶּתֶם from their stain,

יְצֻחְצָחוּ. they will be polished clean.

רוֹמְמוֹת אֵל The praises of the Almighty

יֶהְגוּ בִגְרוֹנָם will be spoken in their throats,

בִּלְשׁוֹנָם רוֹן on their tongues will be singing,

בְּפִימוֹ שִׁיר חָדָשׁ. from their mouths will come a new song.

יָגִילוּ בְרַעַד They will rejoice, with trembling

יַעַבְדוּ בְּיִרְאָה. and will worship with awe.

קְדוֹשׁ יִשְׂרָאֵל The Holy One of Yisrael,

מְקַדֵּשׁ קְדוֹשִׁים. Who sanctifies His holy people.

לְשַׁנֵּן לְרַנֵּן To cheer, to sing,

לְתוֹפֵף וּלְצַלְצֵל. to beat the drum, and beat the cymbal;

וּלְנַצֵּחַ בִּנְגִינוֹת וּלְהַנְעִים זֶמֶר. to sing songs, and to play music.

נֶחֱבָקִים בְעוֹז Embraced, with the strength

יָמִין רוֹמֵמָה. of the glorious Right Hand of God.

יַחַד נִתְמָכִים בִּמְלֵאָה צֶדֶק. Supported in unity, filled with righteousness,

מְשׁוּכִים לָבֹא שְׁעָרָיו they will be drawn to enter His gates,

בִּרְנָנָה. with joy.

וְשָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ נֶצַח Joy and happiness will be theirs forever.

שָׂשִׂים וְגָלִים בִּשְׁמוֹ Rejoicing and celebrating in His Name

כָּל הַיּוֹם the entire day,

חָדִים בְּשִׂמְחָה אֶת פָּנָיו together in joy in His Presence.

זִיו אוֹרָם The splendor of their light

כַּשַּׁחַר יִבָּקַע. will be like the break of dawn.

קוֹלָם יִשְׂאוּ They will lift their voices

וְיָרֹנּוּ בִּגְאוֹן and sing of the greatness

צוּר עוֹלָמִים: of Him Who is the strength of the world.

אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ. Fortunate is the people whose lot is thus.

אַשְׁרֵי הָעָם Fortunate is the people

שֶׁיְהֹוָה אֱלֹהָיו: for whom Adonoy is their God.

וְיוֹם טוֹב And a celebration

הָיָה עוֹשֶׂה כֹּהֵן גָּדוֹל was made by the High Priest

לְכָל אוֹהֲבָיו for all his loved ones,

כְּשֶׁנִּכְנַס בְּשָׁלוֹם after entering the [Holy of Holies] in peace,

וְיָצָא בְשָׁלוֹם בְּלִי פֶּֽגַע: and leaving peacefully, unharmed.

וְכַךְ הָיְתָה תְפִלָּתוֹ And this was the prayer¹⁵⁵This prayer of the High Priest appears in three places: the Babylonian Talmud, Yoma (53b), Talmud Yerushalmi Yoma (5:2), and Midrash Rabba, (Vayikra 20). The prayer as recorded in the Machzor is without reference in certain passages, but does contain references in others, mainly based on Talmud Yerushalmi and the Midrash.

שֶׁל כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפֻּרִים of the High Priest on Yom Kippur

בְּצֵאתוֹ מִבֵּית קֹֽדֶשׁ הַקֳּדָשִׁים as he left the Holy of Holies

בְּשָׁלוֹם בְּלִי פֶֽגַע: in peace, unharmed:

יְהִי רָצוֹן מִלְּפָנֶֽיךָ May it be Your Will

יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ Adonoy, our God, and God of our fathers,

שֶׁתְּהֵא הַשָּׁנָה הַזֹּאת that this year

הַבָּאָה עָלֵֽינוּ וְעַל כָּל עַמְּךָ approaching us and all Your people,

בֵּית יִשְׂרָאֵל: the House of Yisrael,

שְׁנַת אוֹצָרְךָ הַטּוֹב be a year in which Your good treasure

תִּפְתַּח לָֽנוּ. will be opened for us,

שְׁנַת אֹֽסֶם. שְׁנַת בְּרָכָה. a year of plenty, a year of blessing,

שְׁנַת גְּזֵרוֹת טוֹבוֹת מִלְּפָנֶֽיךָ. a year of good decrees declared by You,

שְׁנַת דָּגָן תִּירוֹשׁ וְיִצְהָר. a year of grain, wine and oil,

שְׁנַת הַרְוָחָה וְהַצְלָחָה וְקַיָּמִים. a year of profit and success,

שְׁנַת וִעוּד a year of Your Divine Presence

בֵּית מִקְדָּשֶֽׁךָ. in Your Temple,

שְׁנַת זוֹל. a year of economic stability,

שְׁנַת חַיִּים טוֹבִים מִלְּפָנֶֽיךָ. a year of good life, in Your presence,

שְׁנַת a year of

טְלוּלָה וּגְשׁוּמָה אִם שְׁחוּנָה. dew and rain, and warmth,

שְׁנַת a year of

יַמְתִּֽיקוּ מְגָדִים אֶת תְּנוּבָתָם. deliciously sweet fruits,

שְׁנַת כַּפָּרָה עַל כָּל עֲו‍ֹנוֹתֵֽינוּ. a year of atonement for all our iniquity,

שְׁנַת לַחְמֵֽנוּ וּמֵימֵֽינוּ a year in which our food and drink

תְּבָרֵךְ. will be blessed,

שְׁנַת מַשָּׂא וּמַתָּן. a year of [prosperity in] business,

שְׁנַת נָבוֹא לְבֵית מִקְדָּשֵֽׁנוּ. a year of attending our Holy Temple,

שְׁנַת שֽׂבַע. שְׁנַת עֹֽנֶג. a year of abundance, a year of delight,

שְׁנַת פְּרִי בִטְנֵֽנוּ a year in which our offspring

וּפְרִי אַדְמָתֵֽנוּ תְּבָרֵךְ. and the fruit of our land will be blessed,

שְׁנַת צֵאתֵֽנוּ וּבוֹאֵֽנוּ a year in which our going and coming

תְּבָרֵךְ. will be blessed,

שְׁנַת קְהָלֵֽנוּ a year in which our community

תוֹשִֽׁיעַ. will be delivered,

שְׁנַת רַחֲמֶֽיךָ a year in which Your mercy

יִכְמְרוּ עָלֵֽינוּ. will be aroused upon us,

שְׁנַת שָׁלוֹם וְשַׁלְוָה. a year of peace and tranquility,

שָׁנָה שֶׁתּוֹלִיכֵֽנוּ קוֹמְמִיּוּת a year in which You lead us upright

לְאַרְצֵֽנוּ. to our land,

שָׁנָה שֶׁלֹּא תַפִּיל אִשָּׁה a year in which no woman

אֶת פְּרִי בִטְנָהּ. will suffer a miscarriage,

שְׁנַת תַּעֲלֵֽנוּ a year in which You bring us [all]

שְׂמֵחִים לְאַרְצֵֽנוּ: joyfully to our land,

שָׁנָה שֶׁלֹּא יִצְטָרְכוּ a year in which Your people Yisrael

עַמְּךָ בֵּית יִשְׂרָאֵל זֶה לָזֶה will not be in need of one another's [help],

וְלֹא לְעַם אַחֵר nor the help of any other people,

בְּתִתְּךָ בְּרָכָה בְּמַעֲשֵׂה יְדֵיהֶם: for You will bless the work of their hands.

וְעַל אַנְשֵׁי הַשָּׁרוֹן הָיָה אוֹמֵר And for the people of Sharon, he would pray:

יְהִי רָצוֹן מִלְּפָנֶיךָ May it be Your will,

יְהֹוָה אֱלֹהֵיּנוּ וֵאלֹהֵי אֲבוֹתֵינוּ Adonoy, our God, and God of our fathers,

שֶׁלֹּא יֵעָשׂוּ בָתֵּיהֶם that their homes shall not become

קִבְרֵיהֶם: their graves.¹⁵⁶The land in the Sharon valley was not sufficiently firm for lasting construction, and the houses built there often fell in. Thus the High Priest prayed that there be no loss of life, when this occurred.

אֱמֶת מַה נֶּהְדָּר How truly glorious

הָיָה כֹּהֵן גָּדוֹל was the High Priest

בְּצֵאתוֹ מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים as he left the Holy of Holies,

בְּשָׁלוֹם בְּלִי פֶגַע: peacefully, unharmed.

כְּאֹהֶל הַנִּמְתַּח As the canopy of the heavens

בְּדָרֵי מַעְלָה. stretched out on high,