“With this Aaron shall come into the Sanctuary: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3). “With this Aaron shall come” – that is what is written: “Of David. The Lord is my light and my salvation; whom shall I fear? [The Lord is the stronghold of my life; of whom shall I be afraid?]” (Psalms 27:1). Rabbi Elazar interpreted the verse regarding the sea. “My light” – at the sea, as it is stated: “It illuminated the night” (Exodus 14:20). “And my salvation” – “stand and see the salvation of the Lord” (Exodus 14:13). “Whom shall I fear?” – “Moses said to the people: Fear not” (Exodus 14:13). “The Lord is the stronghold [maoz] of my life” – “the Lord is my strength [ozi] and my song” (Exodus 15:2). “Of whom shall I be afraid?” – “may terror and fear descend upon them” (Exodus 15:16). “When evildoers approach me” (Psalms 27:2) – “Pharaoh approached” (Exodus 14:10). “To consume my flesh” (Psalms 27:2) – “the enemy said: I will pursue, [I will overtake…my desire shall be satisfied through them]” (Exodus 15:9). Rabbi Shmuel bar Naḥman said: The wicked one does not depart from the world until he utters his punishment from his mouth. “The enemy said: I will pursue...” – it does not say: “My hand will dispossess them [torishem]” but rather, “torishemo” (Exodus 15:9); I will bequeath [morish] my wealth and glory to them. “My foes and my adversaries are mine [it is they who stumble and fall]” (Psalms 27:2) – “He tossed Pharaoh and his army [in the Red Sea]” (Psalms 136:15). From here on, Israel said: “If a camp” (Psalms 27:3) of Egyptians “besieges me, my heart will not fear” (Psalms 27:3). If war” (Psalms 27:3) with Egypt “comes upon me, in this I will put my trust” (Psalms 27:3); in that which You promised me, as it is stated: “The Lord will wage war on your behalf” (Exodus 14:14).
Rabbi Shmuel bar Naḥman interpreted the verse regarding the Philistines. “When evildoers approach me,” this is Goliath, as it is stated: “The Philistine approached every morning and evening” (I Samuel 17:16). “To consume my flesh” – “The Philistine said to David: Come to me and I will give your flesh to the birds of the heavens” (I Samuel 17:44). Rabbi Abba bar Kahana said: The land took hold of him.1Goliath was unable to move quickly, as though he was held down by the ground itself. This was so that he would not reach David before David could employ his slingshot against Goliath (Etz Yosef). Rabbi Tanḥuma said: I will state a source; it does not say: “I will come to you,” but rather “come to me.” This teaches that the land took hold of him. Rabbi Yanai says in the name of Rabbi Shimon ben Rabbi Yanai: The Holy One blessed be He placed two hundred and forty-eight iron fetters on the two hundred and forty-eight limbs that are in a person. At that moment David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires. “Do not untie his muzzle” (Psalms 140:9); do not loosen it for him.2This phrase is often translated “do not bring to fruition his scheme [zemamo].” However, the word zamam can also mean muzzle, and therefore the midrash translates the verse to mean do not untie, or loosen, his muzzle [zemamo]. “May they elevate, Selah” (Psalms 140:9); restrain his shoulders. Rabbi Yudan said: He lusted after David, who was: “With beautiful eyes and a lovely appearance” (I Samuel 16:12). Immediately, David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires, but rather, “grant the desire of the righteous” (Proverbs 10:24). The Rabbis say: [God] afflicted [Goliath] with leprosy, as it is stated: “The Lord will deliver you [yesagerkha] into my hand” (I Samuel 17:46), and this [term], yesagerkha,is nothing other than leprosy, just as it says: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:4). “My foes and my adversaries are mine” – “the stone penetrated his forehead” (I Samuel 17:49). From there on, David said before the Holy One blessed be He: “If a camp” – of Philistines – “besieges me, my heart will not fear.” “If war” – with the Philistines – “comes upon me, in this I will put my trust” (Psalms 27:3), “In this [bezot]” – Rabbi Levi said: In the testament that Moses dictated to us in the Torah when he said to the elders: “This is [vezot] for Judah” (Deuteronomy 33:7).3The verse concludes: “You will be help against his adversaries.”
Rabbi Yehoshua ben Levi interpreted the verse regarding the Amalekites. “When evildoers approach me,” these are the Amalekites, as it is stated: “The Amalekites had raided the South and Tziklag” (I Samuel 30:1).4The Amalekites burned Tziklag and took the people who had been there captive, including the wives and children of David and his men. “To consume my flesh” – “David’s two wives were taken captive” (I Samuel 30:5). “My foes and my adversaries are mine” – “David smote them from twilight until evening of the next day [lemoḥoratam]” (I Samuel 30:17). What is lemoḥoratam?5The verse could have used the term “the next day [lemoḥorato],” but instead uses the plural term lemoḥoratam, which the midrash interprets as alluding to an additional night. Rabbi Yehoshua ben Levi said: Two nights and one day. Who illuminated for him? The Holy One blessed be He, with shooting stars and lightning. That is what David said: “For You will illuminate my lamp” (Psalms 18:29). From here on, David said: “If a camp” – of Amalekites “besieges me, my heart will not fear.” If war” – with Amalekites – “comes upon me, in this [bezot] I will put my trust” (Psalms 27:3), Rabbi Levi said: In the testament that Moses dictated to us in the Torah, when he said to the elders: “This is [vezot] for Judah.”
The Rabbis interpreted the verse regarding the New Year and Yom Kippur; “my light,” (Psalms 27:1) on the New Year, “and my salvation” (Psalms 27:1) on Yom Kippur. Whom shall I fear? [The Lord is the stronghold [maoz] of my life]” (Psalms 27:1) – “The Lord is my strength [ozi] and my song” (Exodus 15:2). “When evildoers approach me” (Psalms 27:2) – these are the guardian angels of the nations of the world. “To consume my flesh” (Psalms 27:2) – because the guardian angels of the nations of the world come and denounce Israel before the Holy One blessed be He, and say before Him: ‘Master of the universe, these are idol worshippers and those are idol worshippers. These engage in forbidden sexual relations and those engage in forbidden sexual relations. These are shedders of blood and those are shedders of blood. Why are these descending to Gehenna and those are not descending to Gehenna?’6The point is that they claim the Jews are no better than the gentiles. “My foes and my adversaries are mine” (Psalms 27:2). There are three hundred and sixty-five days in the solar calendar. The numerical value of hasatan is three hundred and sixty-four. All the days of the year, the accuser [hasatan] denounces, but on Yom Kippur he does not denounce. Israel said before the Holy One blessed be He: “If a camp” – of Samael7An angel identified as the heavenly accuser. – “besieges me, my heart will not fear…[in this [bezot] I will put my trust]” (Psalms 27:2) – because you promised me: “With this [bezot] Aaron shall come into the Sanctuary” (Leviticus 16:3).
“With this Aaron shall come” (Leviticus 16:3) – that is what the verse said: “For with stratagems [taḥbulot] you shall wage war for yourself” (Proverbs 24:6). Rabbi Natan and Rabbi Aḥa said in the name of Rabbi Simon: If you performed bundles [ḥavilot] of transgressions, perform bundles of mitzvot corresponding to them. [“Haughty eyes, a lying tongue, and hands that shed innocent blood, a heart devising thoughts of iniquity, feet hastening to run to evil, one who utters lies as a false witness, and one who incites discord among brethren” (Proverbs 6:17–19).] “Haughty eyes” (Proverbs 6:17) – “they shall be as ornaments between your eyes” (Deuteronomy 6:8).8This verse, referring to the phylacteries, provides the strategy for combating haughty eyes. “A lying tongue” – “you shall teach them to your children” (Deuteronomy 11:19). “Hands that shed innocent blood” – “you shall bind them as a sign on your hand” (Deuteronomy 6:8). “A heart devising thoughts of iniquity” – “these matters [that I am commanding you today] shall be [upon your heart] (Deuteronomy 6:6). “Feet hastening to run to evil” – you shall run to perform circumcision, which is between the knees. “One who utters lies as a false witness” – “but you are My witnesses, said the Lord” (Isaiah 43:12). “One who incites discord among brethren” – “seek peace and pursue it” (Psalms 34:15). Rabbi Yoḥanan interpreted the verse regarding a ship captain [ḥovel], as Rabbi Yoḥanan said: A person should always render himself like a ship captain in determining how to perform a mitzva.9Rabbi Yoḥanan interprets the verse “for with stratagems you shall wage war for yourself” as referring to one’s battle with the evil inclination. Just as the captain of a ship devises strategies to ensure his ship’s safe passage, so one should employ strategies to ensure one fulfills mitzvot and does not sin. Rabbi Benaa interpreted the verse regarding mishnayot, as Rabbi Benaa said: A person should always invest himself in the study of mishnayot,10One should study bundles [ḥavilot] of mishnayot. as if he were to be perplexed, they will open the way for him; if for Talmud, for Talmud, if for aggada, for aggada.11Accumulating knowledge through the study of Mishna will enable one to then proceed to study Talmud or aggada. Rabbi Elazar said in the name of Rabbi Yehoshua ben Levi: Mishna is the iron pillar.
Rabbi Yudan interpreted the verse regarding the High Priest upon his entrance into the Holy of Holies.12He interpreted the verse “for with stratagems you shall wage war for yourself” as alluding to the bundles [ḥavilot] of mitzvot that the High Priest would have when he entered the Holy of Holies. He has bundles upon bundles of mitzvot accompanying him. With the merit of the Torah, “this is [vezot] the Torah” (Deuteronomy 4:44); with the merit of circumcision, “this is [zot] My covenant” (Genesis 17:10); with the merit of Shabbat, “happy is the person who performs this…[who keeps the sabbath from its desecration]” (Isaiah 56:2); with the merit of Jerusalem, “this is [zot] Jerusalem” (Ezekiel 5:5); with the merit of the tribes, “this is [vezot] what their father spoke to them” (Genesis 49:28); with the merit of Judah, “this is [vezot] for Judah” (Deuteronomy 33:7); with the merit of Israel, “this [zot], your stature” (Song of Songs 7:8);13Song of Songs depicts the relationship of a woman and her lover, a metaphor for the relationship between Israel and God. This verse refers to the woman, to Israel. with the merit of contributions, “this is [vezot] the contribution” (Exodus 25:3); with the merit of the tithes, “[bring all the tithes to the storehouses…] test me now with this [bazot]” (Malachi 3:10); with the merit of the offerings, “with this [bezot] Aaron shall come, […with a young bull as a sin offering, and a ram as a burnt offering].”
What is written before this matter? “The Lord said to Moses: Speak to Aaron your brother” (Leviticus 16:2). Rabbi Avin said: He said to him: ‘Go and console him with words,’ just as it says: “Speak to the heart of Jerusalem” (Isaiah 40:2). “He shall not come at all times” (Leviticus 16:2), Rabbi Yehuda ben Rabbi Simon said: Moses had great anguish regarding this matter. He said: ‘Woe is me. Has Aaron my brother been expelled from His proximity?’ “At all times” – “time” can connote one hour; “he shall not come at all times.”14This verse may be interpreted to mean that if Aaron enters the Holy of Holies and exits, he may not enter again right away (Etz Yosef). “Time” can connote one day; “[Your food that you will eat will be twenty shekels a day by weight; you shall eat it from set time until set time.] You shall drink water by measure, [one-sixth of a hin; you shall drink from time to time]” (Ezekiel 4:10–11). “Time” can connote one year, as it is stated: “It was at the turn of the year, [at the time when kings go out]” (II Samuel 11:1). “Time” can connote twelve years: “Until the time His word came to pass” (Psalms 105:19).15This is a reference to the liberation of Joseph from the Egyptian prison. He was incarcerated there for twelve years. “Time” can connote seventy years, as it is stated: “To complete the term of the desolations of Jerusalem was seventy years” (Daniel 9:2), and it says: “until the timeof his land comes” (Jeremiah 27:7).16The verse cited from Daniel states that it would be seventy years from the destruction of the first Temple until Jerusalem would be rebuilt. The second verse employs the word time in reference to the fall of Babylon, which coincided with the rebuilding of Jerusalem. Thus, there is a connection between usage of the word time and the passage of seventy years. “Time” can connote eternity: “You placed joy in my heart from the timeof their grain” (Psalms 4:8).17Grain is always produced; consequently, the word time in this verse is not limited to a particular point in time. The Holy One blessed be He said to Moses: ‘It is not as you think. It is not the time that connotes an hour, nor the time that connotesa day, nor the time that connotes a year, nor the time that connotestwelve years, nor the time that connotesseventy years, nor the time that connoteseternity. Rather, at any time that he wishes to enter, he may enter, provided that he enters with this protocol.’ Rabbi Yehuda ben Rabbi Ilai said: With thirty-six bells and thirty-six pomegranates. The Rabbis said: With seventy-two bells and seventy-two pomegranates.18The reference is to decorative components at the bottom of the robe of the High Priest. It should be noted, however, that the High Priest did not wear his usual vestments when entering the Holy of Holies; he instead entered in four white linen garments. Nonetheless this is mentioned here because included in the protocol of the High Priest when he enters the Holy of Holies are certain offerings that are given in the Sanctuary, and the High Priest performs the services of those offerings in his regular vestments (Etz Yosef).
Rabbi Ḥananya ben Ḥakhinai and Rabbi Shimon ben Yoḥai went to study Torah with Rabbi Akiva in Bnei Brak. They remained there thirteen years. Rabbi Shimon ben Yoḥai would send [messages] and ascertain what was happening in his house. Rabbi Ḥananya would not send and ascertain what was happening in his house. His wife sent him [a message] and said to him: ‘Your daughter has grown; come and marry her off.’ Nevertheless, only when Rabbi Akiva foresaw through the Divine Spirit19Rabbi Akiva perceived that Rabbi Ḥananya had a grown daughter. and said to them: ‘Anyone who has a grown daughter should go and marry her off,’ [Rabbi Ḥananya] knew what he was saying, rose, asked permission, and went. He sought to enter his house but found that he had turned to a different corner.20There had been significant construction in the city and due to all the new houses and courtyards, he was unable to locate his residence. What did he do? He went and sat near where the women were drawing water. He heard the voice of the young women saying: ‘Daughter of Ḥanina, fill your jug and go up.’ What did he do? He followed her until she entered his house. He entered after her suddenly and his wife just managed to see him and her soul departed. He said before Him: ‘Master of the universe, this poor woman, is this her reward after thirteen years that she waited for me?’ At that moment, her soul returned to her body.21This incident teaches that it is improper to enter even one’s own home without warning. It is brought here because it is related to the bells on the robe of the High Priest, of which it is said: “Its sound shall be heard when he goes into the Sanctuary before the Lord” (Exodus 28:35; Etz Yosef). Rabbi Shimon ben Yoḥai said: There are four matters that the Holy One blessed be He hates, and I, too, do not like them: One who grasps the member and urinates; one who engages in marital relations naked; one who says intimate matters that are between him and his wife in public; and one who enters his house suddenly, and it goes without saying the house of another. Rav said: Do not enter the city suddenly and do not enter the house suddenly. If your daughter has grown, emancipate your slave and give her to him.22Marry off your daughter quickly, even if it means emancipating your slave and marrying her off to him. Rabbi Yoḥanan, when he would enter to inquire after the welfare of Rabbi Ḥanina, he would make a sound, on the basis of: “Its sound shall be heard [when he goes into the Sanctuary before the Lord]” (Exodus 28:35).
Another matter, “With this [bezot] Aaron shall come,” Rabbi Berekhya says in the name of Rabbi Levi: With this [bezot] the verse informs him that he will live four hundred and ten years.23The numerical value of bezot: beit – 2, zayin – 7, alef – 1, tav – 400 = 410. Did it enter your mind that Aaron lived four hundred and ten years? Rather, the first Temple, because they served there with integrity, eighteen High Priests served in it; he, his son, and his grandson.24The high priesthood was passed from father to son, and each one served for a lengthy period of time. In the second Temple, because they would acquire [the high priesthood] with money, and some say they would kill each other with sorcery, eighty priests served; some say eighty-one, some say eighty-two, , some say eighty-four, ; and among them, Shimon HaTzadik [served] for forty years.25The second Temple stood for four hundred and twenty years. Given this fact, and the fact that Shimon HaTzadik served for forty years, the average term of the other High Priests was quite short. When they reverted to acquiring it [the high priesthood] with money, their lives were truncated. There was an incident involving one who sent in the hand of his son two measures of silver, filled with silver, and their leveling instruments were silver.26Measures were used with leveling instruments that assured that the produce inside filled the measure perfectly. And one stood and sent in the hand of his son two measures of gold, filled with gold, and their leveling instruments were gold. They said: ‘The donkey overcame the candelabrum.’27This is a reference to an incident where a litigant bribed a judge with a silver candelabrum. The other litigant bribed him with a golden donkey. When he ruled against her, the first litigant said: ‘Judgment before you is like a silver candelabrum,’ an allusion to her bribe. He responded: ‘The donkey overcame the candelabrum’ (see Shabbat 116a). This is mentioned as a prototypical case of corruption. Rabbi Aḥa read in their regard: “The fear of the Lord will add days” (Proverbs 10:27) – these are those who served in the First Temple; “but the years of the wicked will be shortened” (Proverbs 10:27) – these are those who served in the second Temple.
Rabbi Ḥanina and Rabbi Yehoshua ben Levi, colleagues of the Rabbis, said: Why does the High Priest serve with eight vestments? It corresponds to circumcision, which is at eight days. That is what is written: “My covenant was with him, life and peace (Malachi 2:5). Rabbi Simon said in the name of Rabbi Yehoshua: Why does the High Priest not enter with the golden vestments? It is because a prosecutor does not become an advocate, so as not to afford the accuser a pretext to prosecute and say: Yesterday, they crafted golden gods, and now they are seeking to serve in golden vestments?28The High Priest would not enter the Holy of Holies in his regular vestments because they contained gold, which could be reminiscent of the sin of the golden calf. Rabbi Yehoshua of Sikhnin says in the name of Rabbi Levi: It is in order to spare the money of Israel.29The garments worn by the High Priest in the Holy of Holies on Yom Kippur would not be used again (see below, section 12). Rabbi Levi said: It is because [of the need to avoid] arrogance, as in [the verse]: “Do not glorify yourself before a king” (Proverbs 25:6).
“With a young bull [ben bakar],” this is Abraham, as in: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “And a ram as a burnt offering,” this is Isaac, as in: “Behold, afterwards, there was a ram caught in the thicket” (Genesis 22:13). A goat,30See Leviticus 16:5. due to the merit of Jacob, as it is written: “Take for me from there two [fine] goat kids” (Genesis 27:9). “Fine,” Rabbi Berekhya said in the name of Rabbi Levi: It is fine for you and fine for your descendants. It is fine for you, as through them you will receive the blessings; it is fine for your descendants, as through them they will receive atonement on Yom Kippur. That is what is written: “For on this day shall atonement be made for you” (Leviticus 16:30). I have only the patriarchs, from where is it derived regarding the matriarchs? The verse states: “Each part shall be equal [bad bevad]” (Exodus 30:34).31In Leviticus 16:4, the word linen [bad] appears four times in reference to the vestments donned by the High Priest. They correspond to the four matriarchs in whose merit he performed the Yom Kippur service. The verse cited in the midrash here implies that the four matriarchs were equal in that they were exceptionally righteous (Etz Yosef). Rabbi Berekhya and Rabbi Yirmeya said in the name of Rabbi Ḥiyya: Like the service On High, so is the service below. Just as the service On High: “one man in their midst was clothed in linen” (Ezekiel 9:2), so, the service below: “He shall don a sacred linen tunic” (Leviticus 16:4).
“Aaron shall come into the Tent of Meeting, [and shall remove the linen vestments that he donned with his entry into the Sanctum, and he shall leave them there] (Leviticus 16:23). Rabbi Ḥiyya taught: This teaches that they require interment and are not fit for another Yom Kippur. Rabbi Dosa said: They are fit for a common priest.32Rabbi Dosa holds that although the High Priest may not wear the same linen vestments into the Holy of Holies on another Yom Kippur, the vestments could be worn by a common priest to perform the Temple service. Common priests would serve all year in four linen vestments. “And no man shall be in the Tent of Meeting, [from his entry to atone in the Sanctum until his emergence]” (Leviticus 16:17). In the year Shimon HaTzadik died, he said to them: ‘This year, he will die.’33He was referring to himself. They said to him: ‘How do you know?’ He said to them: ‘Each and every year there has been a certain elder clothed in white and wrapped in white who would enter [the Holy of Holies] with me and emerge with me. This year, he entered with me but did not emerge with me.’ Rabbi Abahu said: ‘Who says that it was a person, was it not the Holy One blessed be He in His glory who would enter with him and emerge with him?’ Rabbi Abahu said: ‘Is the High Priest not a person?34What is the meaning of the verse that no man shall be in the Tent of Meeting when the High Priest enters the Sanctum? What about the High Priest himself? It is, rather, as Rabbi Pinḥas said: When the Divine Spirit was resting upon him, his face was aflame like torches upon him. That is what is written: “For the lips of the priest will safeguard knowledge…[as he is a messenger [malakh]35The High Priest is called a malakh, which literally means an angel. So, there was no man in the Tent of Meeting. of the Lord of hosts]”’ (Malachi 2:7).
בְּזֹאת יָבֹא אַהֲרֹן (ויקרא טז, ג), הֲדָא הוּא דִכְתִיב (תהלים כז, א): לְדָוִד ה' אוֹרִי וְיִשְׁעִי מִמִּי אִירָא, רַבִּי אֶלְעָזָר פָּתַר קְרָיָא בַּיָּם, אוֹרִי בַּיָּם, שֶׁנֶּאֱמַר (שמות יד, כ): וַיָּאֶר אֶת הַלָּיְלָה. וְיִשְׁעִי (שמות יד, יג): הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה'. מִמִּי אִירָא (שמות יד, כ): וַיֹּאמֶר משֶׁה [אל העם] אַל תִּירָאוּ. (תהלים כז, א): ה' מָעוֹז חַיַּי (שמות טו, ב): עָזִּי וְזִמְרָת יָהּ. (תהלים כז, א): מִמִּי אֶפְחָד (שמות טו, טז): תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד. (תהלים כז, ב): בִּקְרֹב עָלַי מְרֵעִים, (שמות יד, י): וּפַרְעֹה הִקְרִיב. (תהלים כז, ב): לֶאֱכֹל אֶת בְּשָׂרִי (שמות טו, ט): אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג וגו'. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אֵין הָרָשָׁע הַזֶּה יוֹצֵא מִן הָעוֹלָם עַד שֶׁמּוֹצִיא אַפּוֹפָּסִים שֶׁלּוֹ מִתּוֹךְ פִּיו, אָמַר אוֹיֵב אֶרְדֹּף וגו', תּוֹרִישֵׁם יָדִי אֵינוֹ אוֹמֵר, אֶלָּא תּוֹרִישֵׁמוֹ, מוֹרִישׁ אֲנִי עָשְׁרִי וּכְבוֹדִי לָהֶם. (תהלים כז, ב): צָרַי וְאֹיְבַי לִי, (תהלים קלו, טז): וְנִעֵר פַּרְעֹה וְחֵילוֹ, מִכָּאן וָאֵילָךְ אָמְרוּ יִשְׂרָאֵל (תהלים כז, ג): אִם תַּחֲנֶה עָלַי מַחֲנֶה שֶׁל מִצְרַיִם, לֹא יִירָא לִבִּי, אִם תָּקוּם עָלַי מִלְחַמְתָּן שֶׁל מִצְרַיִם, בְּזֹאת אֲנִי בוֹטֵחַ, בְּזֹאת שֶׁהִבְטַחְתָּנִי שֶׁנֶּאֱמַר (שמות יד, יד): ה' יִלָּחֵם לָכֶם.
“With this Aaron shall come into the Sanctuary: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3).
“With this Aaron shall come” – that is what is written: “Of David. The Lord is my light and my salvation; whom shall I fear? [The Lord is the stronghold of my life; of whom shall I be afraid?]” (Psalms 27:1). Rabbi Elazar interpreted the verse regarding the sea. “My light” – at the sea, as it is stated: “It illuminated the night” (Exodus 14:20). “And my salvation” – “stand and see the salvation of the Lord” (Exodus 14:13). “Whom shall I fear?” – “Moses said to the people: Fear not” (Exodus 14:13). “The Lord is the stronghold [maoz] of my life” – “the Lord is my strength [ozi] and my song” (Exodus 15:2). “Of whom shall I be afraid?” – “may terror and fear descend upon them” (Exodus 15:16). “When evildoers approach me” (Psalms 27:2) – “Pharaoh approached” (Exodus 14:10). “To consume my flesh” (Psalms 27:2) – “the enemy said: I will pursue, [I will overtake…my desire shall be satisfied through them]” (Exodus 15:9). Rabbi Shmuel bar Naḥman said: The wicked one does not depart from the world until he utters his punishment from his mouth. “The enemy said: I will pursue...” – it does not say: “My hand will dispossess them [torishem]” but rather, “torishemo” (Exodus 15:9); I will bequeath [morish] my wealth and glory to them. “My foes and my adversaries are mine [it is they who stumble and fall]” (Psalms 27:2) – “He tossed Pharaoh and his army [in the Red Sea]” (Psalms 136:15). From here on, Israel said: “If a camp” (Psalms 27:3) of Egyptians “besieges me, my heart will not fear” (Psalms 27:3). If war” (Psalms 27:3) with Egypt “comes upon me, in this I will put my trust” (Psalms 27:3); in that which You promised me, as it is stated: “The Lord will wage war on your behalf” (Exodus 14:14).
רַבִּי שְׁמוּאֵל בַּר נַחְמָן פָּתַר קְרָא בַּפְּלִשְׁתִּים, בִּקְרֹב עָלַי מְרֵעִים, זֶה גָּלְיַת, שֶׁנֶּאֱמַר (שמואל א יז, טז): וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב. לֶאֱכֹל אֶת בְּשָׂרִי (שמואל א יז, מד): וַיֹּאמֶר הַפְּלִשְׁתִּי אֶל דָּוִד לְכָה אֵלַי וְאֶתְּנָה אֶת בְּשָׂרְךָ לְעוֹף הַשָּׁמַיִם, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר הָאָרֶץ אֲחָזַתּוּ. אָמַר רַבִּי תַּנְחוּמָא אֲנָא אֲמִינָא טַעְמָא, וְאָבוֹא אֵלֶיךָ אֵינוֹ אוֹמֵר, אֶלָּא לְכָה אֵלַי, מְלַמֵּד שֶׁהָאָרֶץ אֲחָזַתּוּ. רַבִּי יַנַּאי בְּשֵׁם רַבִּי שִׁמְעוֹן בְּרַבִּי יַנַּאי אוֹמֵר מָאתַיִם וְאַרְבָּעִים וּשְׁמֹנֶה קוֹפְּלִיּוֹת שֶׁל בַּרְזֶל נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מָאתַיִם אַרְבָּעִים וּשְׁמוֹנֶה אֵיבָרִים שֶׁיֵּשׁ בּוֹ בָּאָדָם, בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד (תהלים קמ, ט): אַל תִּתֵּן ה' מַאֲוַיֵּי רָשָׁע, לֹא תִתֵּן תַּחְמוּדְתָא. (תהלים קמ, ט): זְמָמוֹ אַל תָּפֵק, לָא תְרַפֵּי לֵיהּ. (תהלים קמ, ט): יָרוּמוּ סֶלָה, חֲזֵק כִּתְפוֹי. רַבִּי יוּדָן אָמַר מִתְאַוֶּה בְּדָוִד שֶׁהָיָה (שמואל א טז, יב): יְפֵה עֵינַיִם וְטוֹב רֹאִי, מִיָּד אָמַר דָּוִד: אַל תִּתֵּן ה' מַאֲוַיֵּי רָשָׁע, תַּחְמוּדְתָא, אֲבָל (משלי י, כד): וְתַאֲוַת צַדִּיקִים יִתֵּן. וְרַבָּנָן אָמְרֵי הִלְקָהוּ בְּצָרַעַת, שֶׁנֶּאֱמַר (שמואל א יז, מו): יְסַגֶּרְךָ ה' בְּיָדִי, וְאֵין יְסַגֶּרְךָ זֶה, אֶלָּא צָרַעַת, כְּמָה דְאַתְּ אָמַר (ויקרא יג, ד): וְהִסְגִּירוֹ הַכֹּהֵן. צָרַי וְאוֹיְבַי לִי (שמואל א יז, מט): וַתִּטְבַּע הָאֶבֶן בְּמִצְחוֹ, מִכָּאן וָאֵילָךְ אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: אִם תַּחֲנֶה עָלַי מַחֲנֶה שֶׁל פְּלִשְׁתִּים, לֹא יִירָא לִבִּי, אִם תָּקוּם עָלַי מִלְחָמָה שֶׁל פְּלִשְׁתִּים, בְּזֹאת אֲנִי בוֹטֵחַ. בְּזֹאת אָמַר רַבִּי לֵוִי בְּסִקְוָוטְרִיס שֶׁהִכְתִּיב לָנוּ משֶׁה בַּתּוֹרָה וְאָמַר לָהֶם לַזְּקֵנִים (דברים לג, ז): וְזֹאת לִיהוּדָה.
Rabbi Shmuel bar Naḥman interpreted the verse regarding the Philistines. “When evildoers approach me,” this is Goliath, as it is stated: “The Philistine approached every morning and evening” (I Samuel 17:16). “To consume my flesh” – “The Philistine said to David: Come to me and I will give your flesh to the birds of the heavens” (I Samuel 17:44). Rabbi Abba bar Kahana said: The land took hold of him.1Goliath was unable to move quickly, as though he was held down by the ground itself. This was so that he would not reach David before David could employ his slingshot against Goliath (Etz Yosef). Rabbi Tanḥuma said: I will state a source; it does not say: “I will come to you,” but rather “come to me.” This teaches that the land took hold of him. Rabbi Yanai says in the name of Rabbi Shimon ben Rabbi Yanai: The Holy One blessed be He placed two hundred and forty-eight iron fetters on the two hundred and forty-eight limbs that are in a person.
At that moment David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires. “Do not untie his muzzle” (Psalms 140:9); do not loosen it for him.2This phrase is often translated “do not bring to fruition his scheme [zemamo].” However, the word zamam can also mean muzzle, and therefore the midrash translates the verse to mean do not untie, or loosen, his muzzle [zemamo]. “May they elevate, Selah” (Psalms 140:9); restrain his shoulders. Rabbi Yudan said: He lusted after David, who was: “With beautiful eyes and a lovely appearance” (I Samuel 16:12). Immediately, David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires, but rather, “grant the desire of the righteous” (Proverbs 10:24).
The Rabbis say: [God] afflicted [Goliath] with leprosy, as it is stated: “The Lord will deliver you [yesagerkha] into my hand” (I Samuel 17:46), and this [term], yesagerkha, is nothing other than leprosy, just as it says: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:4). “My foes and my adversaries are mine” – “the stone penetrated his forehead” (I Samuel 17:49). From there on, David said before the Holy One blessed be He: “If a camp” – of Philistines – “besieges me, my heart will not fear.” “If war” – with the Philistines – “comes upon me, in this I will put my trust” (Psalms 27:3), “In this [bezot]” – Rabbi Levi said: In the testament that Moses dictated to us in the Torah when he said to the elders: “This is [vezot] for Judah” (Deuteronomy 33:7).3The verse concludes: “You will be help against his adversaries.”
רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי פָּתַר קְרָא בָּעֲמָלֵקִים, בִּקְרוֹב עָלַי מְרֵעִים, אֵלּוּ עֲמָלֵקִים, שֶׁנֶּאֱמַר (שמואל א ל, א): וַעֲמָלֵקִי פָשְׁטוּ אֶל נֶגֶב וְאֶל צִקְלַג. לֶאֱכֹל אֶת בְּשָׂרִי, (שמואל א ל, ה): וּשְׁתֵּי נְשֵׁי דָוִד נִשְׁבּוּ. צָרַי וְאֹיְבַי לִי (שמואל א ל, יז): וַיַּכֵּם דָּוִד מֵהַנֶּשֶׁף וְעַד הָעֶרֶב לְמָחֳרָתָם, מַהוּ לְמָחֳרָתָם, אָמַר רַבִּי יְהוֹשֻׁע בֶּן לֵוִי שְׁתֵּי לֵילוֹת וְיוֹם אֶחָד, מִי הָיָה מֵאִיר לוֹ, הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּזִיקִים וּבְרָקִים, הוּא שֶׁדָּוִד אוֹמֵר (תהלים יח, כט): כִּי אַתָּה תָּאִיר נֵרִי, מִכָּאן וָאֵילָךְ אָמַר דָּוִד: אִם תַּחֲנֶה עָלַי מַחֲנֶה שֶׁל עֲמָלֵקִים, לֹא יִירָא לִבִּי, אִם תָּקוּם עָלַי מִלְחָמָה שֶׁל עֲמָלֵקִים, בְּזֹאת אֲנִי בוֹטֵחַ, אָמַר רַבִּי לֵוִי בְּסִקְוָוטְרִיס שֶׁהִכְתִּיב משֶׁה לַזְּקֵנִים וְזֹאת לִיהוּדָה.
Rabbi Yehoshua ben Levi interpreted the verse regarding the Amalekites. “When evildoers approach me,” these are the Amalekites, as it is stated: “The Amalekites had raided the South and Tziklag” (I Samuel 30:1).4The Amalekites burned Tziklag and took the people who had been there captive, including the wives and children of David and his men. “To consume my flesh” – “David’s two wives were taken captive” (I Samuel 30:5). “My foes and my adversaries are mine” – “David smote them from twilight until evening of the next day [lemoḥoratam]” (I Samuel 30:17). What is lemoḥoratam?5The verse could have used the term “the next day [lemoḥorato],” but instead uses the plural term lemoḥoratam, which the midrash interprets as alluding to an additional night. Rabbi Yehoshua ben Levi said: Two nights and one day. Who illuminated for him? The Holy One blessed be He, with shooting stars and lightning. That is what David said: “For You will illuminate my lamp” (Psalms 18:29). From here on, David said: “If a camp” – of Amalekites “besieges me, my heart will not fear.” If war” – with Amalekites – “comes upon me, in this [bezot] I will put my trust” (Psalms 27:3), Rabbi Levi said: In the testament that Moses dictated to us in the Torah, when he said to the elders: “This is [vezot] for Judah.”
רַבָּנָן פָּתְרִין קְרָא בְּרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים, אוֹרִי בְּרֹאשׁ הַשָּׁנָה וְיִשְׁעִי בְּיוֹם הַכִּפּוּרִים, מִמִּי אִירָא (שמות טו, ב): עָזִּי וְזִמְרָת יָהּ. בִּקְרֹב עָלַי מְרֵעִים, אֵלּוּ שָׂרֵי אֻמּוֹת הָעוֹלָם. לֶאֱכֹל אֶת בְּשָׂרִי, לְפִי שֶׁשָּׂרֵי אֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִין עַל יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמְרִים לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם אֵלּוּ עוֹבְדֵי עֲבוֹדָה זָרָה וְאֵלּוּ עוֹבְדֵי עֲבוֹדָה זָרָה, אֵלּוּ מְגַלֵּי עֲרָיוֹת וְאֵלּוּ מְגַלֵּי עֲרָיוֹת, אֵלּוּ שׁוֹפְכֵי דָמִים וְאֵלּוּ שׁוֹפְכֵי דָמִים, מִפְּנֵי מָה אֵלּוּ יוֹרְדִין לַגֵּיהִנֹּם וְאֵלּוּ אֵינָן יוֹרְדִין לַגֵּיהִנֹּם. צָרַי וְאֹיְבַי לִי, בִּימוֹת הַחַמָּה שְׁלשׁ מֵאוֹת שִׁשִּׁים וַחֲמִשָּׁה יוֹם, הַשָּׂטָן גִּימַטְרִיָּא שְׁלשׁ מֵאוֹת שִׁשִּׁים וְאַרְבָּעָה, שֶׁכָּל יְמוֹת הַשָּׁנָה הַשָּׂטָן מְקַטְרֵג וּבְיוֹם הַכִּפּוּרִים אֵינוֹ מְקַטְרֵג, אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם תַּחֲנֶה עָלַי מַחֲנֶה, שֶׁל סמא"ל, לֹא יִירָא לִבִּי, שֶׁהִבְטַחְתַּנִי בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ.
The Rabbis interpreted the verse regarding the New Year and Yom Kippur; “my light,” (Psalms 27:1) on the New Year, “and my salvation” (Psalms 27:1) on Yom Kippur. Whom shall I fear? [The Lord is the stronghold [maoz] of my life]” (Psalms 27:1) – “The Lord is my strength [ozi] and my song” (Exodus 15:2). “When evildoers approach me” (Psalms 27:2) – these are the guardian angels of the nations of the world. “To consume my flesh” (Psalms 27:2) – because the guardian angels of the nations of the world come and denounce Israel before the Holy One blessed be He, and say before Him: ‘Master of the universe, these are idol worshippers and those are idol worshippers. These engage in forbidden sexual relations and those engage in forbidden sexual relations. These are shedders of blood and those are shedders of blood. Why are these descending to Gehenna and those are not descending to Gehenna?’6The point is that they claim the Jews are no better than the gentiles. “My foes and my adversaries are mine” (Psalms 27:2). There are three hundred and sixty-five days in the solar calendar. The numerical value of hasatan is three hundred and sixty-four. All the days of the year, the accuser [hasatan] denounces, but on Yom Kippur he does not denounce. Israel said before the Holy One blessed be He: “If a camp” – of Samael7An angel identified as the heavenly accuser. – “besieges me, my heart will not fear…[in this [bezot] I will put my trust]” (Psalms 27:2) – because you promised me: “With this [bezot] Aaron shall come into the Sanctuary” (Leviticus 16:3).
בְּזֹאת יָבֹא אַהֲרֹן, זֶה שֶׁאָמַר הַכָּתוּב (משלי כד, ו): כִּי בְתַחְבֻּלּוֹת תַּעֲשֶׂה לְּךָ מִלְחָמָה, רַבִּי נָתָן וְרַבִּי אַחָא בְּשֵׁם רַבִּי סִימוֹן אָמַר, אִם עָשִׂיתָ חֲבִילוֹת שֶׁל עֲבֵרוֹת עֲשֵׂה כְּנֶגְדָן חֲבִילוֹת שֶׁל מִצְווֹת, (משלי ו, יז): עֵינַיִם רָמוֹת, (דברים ו, ח): וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ. (משלי ו, יז): לְשׁוֹן שָׁקֶר (דברים יא, יט): וְלִמַּדְתֶּם אֹתָם אֶת בְּנֵיכֶם. (משלי ו, יז): וְיָדַיִם שֹׁפְכוֹת דָּם נָקִי (דברים ו, ח): וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ. (משלי ו, יח): לֵב חֹרֵשׁ מַחְשְׁבוֹת אָוֶן (דברים ו, ו): וְהָיוּ הַדְּבָרִים הָאֵלֶּה. (משלי ו, יח): רַגְלַיִם מְמַהֲרוֹת לָרוּץ לָרָעָה, הֱוֵי רָץ אַחַר מִילָה שֶׁהִיא בֵּין בִּרְכַּיִם. (משלי ו, יט): יָפִיחַ כְּזָבִים עֵד (חמס) [שקר] (ישעיה מג, יב): וְאַתֶּם עֵדַי נְאֻם ה'. (משלי ו, יט): וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ. רַבִּי יוֹחָנָן פָּתַר קְרָיָא בְּקַבַּרְנִיטִין, דְּאָמַר רַבִּי יוֹחָנָן לְעוֹלָם יַעֲשֶׂה אָדָם עַצְמוֹ קַבַּרְנִיט הָאֵיךְ יָכוֹל לַעֲשׂוֹת מִצְוָה, רַבִּי בְּנָאָה פָּתַר קְרָיָא בְּמִשְׁנָיוֹת, דְּאָמַר רַבִּי בְּנָאָה לְעוֹלָם יַשְׁקִיעַ אָדָם עַצְמוֹ בְּמִשְׁנָיוֹת, שֶׁאִם יְרֻתַּק, יִפְתְּחוּ לוֹ, אִם לְתַלְמוּד לְתַלְמוּד, אִם לְהַגָּדָה לְהַגָּדָה. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַמּוּד בַּרְזֶל מִשְׁנָה.
“With this Aaron shall come” (Leviticus 16:3) – that is what the verse said: “For with stratagems [taḥbulot] you shall wage war for yourself” (Proverbs 24:6). Rabbi Natan and Rabbi Aḥa said in the name of Rabbi Simon: If you performed bundles [ḥavilot] of transgressions, perform bundles of mitzvot corresponding to them. [“Haughty eyes, a lying tongue, and hands that shed innocent blood, a heart devising thoughts of iniquity, feet hastening to run to evil, one who utters lies as a false witness, and one who incites discord among brethren” (Proverbs 6:17–19).] “Haughty eyes” (Proverbs 6:17) – “they shall be as ornaments between your eyes” (Deuteronomy 6:8).8This verse, referring to the phylacteries, provides the strategy for combating haughty eyes. “A lying tongue” – “you shall teach them to your children” (Deuteronomy 11:19). “Hands that shed innocent blood” – “you shall bind them as a sign on your hand” (Deuteronomy 6:8). “A heart devising thoughts of iniquity” – “these matters [that I am commanding you today] shall be [upon your heart] (Deuteronomy 6:6). “Feet hastening to run to evil” – you shall run to perform circumcision, which is between the knees. “One who utters lies as a false witness” – “but you are My witnesses, said the Lord” (Isaiah 43:12). “One who incites discord among brethren” – “seek peace and pursue it” (Psalms 34:15).
Rabbi Yoḥanan interpreted the verse regarding a ship captain [ḥovel], as Rabbi Yoḥanan said: A person should always render himself like a ship captain in determining how to perform a mitzva.9Rabbi Yoḥanan interprets the verse “for with stratagems you shall wage war for yourself” as referring to one’s battle with the evil inclination. Just as the captain of a ship devises strategies to ensure his ship’s safe passage, so one should employ strategies to ensure one fulfills mitzvot and does not sin. Rabbi Benaa interpreted the verse regarding mishnayot, as Rabbi Benaa said: A person should always invest himself in the study of mishnayot,10One should study bundles [ḥavilot] of mishnayot. as if he were to be perplexed, they will open the way for him; if for Talmud, for Talmud, if for aggada, for aggada.11Accumulating knowledge through the study of Mishna will enable one to then proceed to study Talmud or aggada. Rabbi Elazar said in the name of Rabbi Yehoshua ben Levi: Mishna is the iron pillar.
רַבִּי יוּדָן פָּתַר קְרָיָא בְּכֹהֵן גָּדוֹל בִּכְנִיסָתוֹ לְבֵית קָדְשֵׁי הַקֳּדָשִׁים חֲבִילוֹת חֲבִילוֹת שֶׁל מִצְווֹת יֵשׁ בְּיָדוֹ, בִּזְכוּת הַתּוֹרָה (דברים ד, מד): וְזֹאת הַתּוֹרָה, בִּזְכוּת מִילָה (בראשית יז, י): זֹאת בְּרִיתִי, בִּזְכוּת שַׁבָּת (ישעיה נו, ב): אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹּאת, בִּזְכוּת יְרוּשָׁלַיִם (יחזקאל ה, ה): זֹאת יְרוּשָׁלִַם, בִּזְכוּת שְׁבָטִים (בראשית מט, כח): וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם, בִּזְכוּת יְהוּדָה (דברים לג, ז): וְזֹאת לִיהוּדָה, בִּזְכוּת יִשְׂרָאֵל (שיר השירים ז, ח): זֹאת קוֹמָתֵךְ, בִּזְכוּת תְּרוּמָה (שמות כה, ג): וְזֹאת הַתְּרוּמָה, בִּזְכוּת הַמַּעְשְׂרוֹת (מלאכי ג, י): וּבְחָנוּנִי נָא בָּזֹאת, בִּזְכוּת קָרְבָּנוֹת, בְּזֹאת יָבֹא אַהֲרֹן.
Rabbi Yudan interpreted the verse regarding the High Priest upon his entrance into the Holy of Holies.12He interpreted the verse “for with stratagems you shall wage war for yourself” as alluding to the bundles [ḥavilot] of mitzvot that the High Priest would have when he entered the Holy of Holies. He has bundles upon bundles of mitzvot accompanying him. With the merit of the Torah, “this is [vezot] the Torah” (Deuteronomy 4:44); with the merit of circumcision, “this is [zot] My covenant” (Genesis 17:10); with the merit of Shabbat, “happy is the person who performs this…[who keeps the sabbath from its desecration]” (Isaiah 56:2); with the merit of Jerusalem, “this is [zot] Jerusalem” (Ezekiel 5:5); with the merit of the tribes, “this is [vezot] what their father spoke to them” (Genesis 49:28); with the merit of Judah, “this is [vezot] for Judah” (Deuteronomy 33:7); with the merit of Israel, “this [zot], your stature” (Song of Songs 7:8);13Song of Songs depicts the relationship of a woman and her lover, a metaphor for the relationship between Israel and God. This verse refers to the woman, to Israel. with the merit of contributions, “this is [vezot] the contribution” (Exodus 25:3); with the merit of the tithes, “[bring all the tithes to the storehouses…] test me now with this [bazot]” (Malachi 3:10); with the merit of the offerings, “with this [bezot] Aaron shall come, […with a young bull as a sin offering, and a ram as a burnt offering].”
מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (ויקרא טז, ב): וַיֹּאמֶר ה' אֶל משֶׁה דַּבֵּר אֶל אַהֲרֹן אָחִיךָ, אָמַר רַבִּי אָבִין אָמַר לוֹ לֵךְ נַחֲמוֹ בִּדְבָרִים, כְּמָה דְאַתְּ אָמַר (ישעיה מ, ב): דַּבְּרוּ עַל לֵב יְרוּשָׁלַיִם. (ויקרא טז, ב): וְאַל יָבֹא בְכָל עֵת, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן, צַעַר גָּדוֹל הָיָה לוֹ לְמשֶׁה בְּדָבָר זֶה, אָמַר אוֹי לִי שֶׁמָּא נִדְחַף אַהֲרֹן אָחִי מִמְחִצָּתוֹ. בְּכָל עֵת, יֵשׁ עֵת לְשָׁעָה, וְאַל יָבֹא בְּכָל עֵת. יֵשׁ עֵת לְיוֹם (יחזקאל ד, יא): וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה. יֵשׁ עֵת לְשָׁנָה, שֶׁנֶּאֱמַר (שמואל ב יא, א): וַיְהִי לִתְשׁוּבַת הַשָּׁנָה. יֵשׁ עֵת לִשְׁתֵּים עֶשְׂרֵה שָׁנָה (תהלים קה, יט): עַד עֵת בֹּא דְבָרוֹ. יֵשׁ עֵת לְשִׁבְעִים שָׁנָה, שֶׁנֶּאֱמַר (דניאל ט, ב): לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלַיִם שִׁבְעִים שָׁנָה, וְאוֹמֵר (ירמיה כז, ז): עַד בֹּא עֵת אַרְצוֹ. יֵשׁ עֵת לְעוֹלָם (תהלים ד, ח): נָתַתָּה שִׂמְחָה בְלִבִּי מֵעֵת דְּגָנָם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֹא כְּשֵׁם שֶׁאַתָּה סָבוּר, לֹא עֵת לְשָׁעָה, וְלֹא עֵת לְיוֹם, וְלֹא עֵת לְשָׁנָה, וְלֹא עֵת לִשְׁתֵּים עֶשְׂרֵה שָׁנָה, וְלֹא עֵת לְשִׁבְעִים שָׁנָה, וְלֹא עֵת לְעוֹלָם, אֶלָּא בְּכָל שָׁעָה שֶׁהוּא רוֹצֶה לִכָּנֵס יִכָּנֵס, רַק שֶׁיִּכָּנֵס בַּסֵּדֶר הַזֶּה. רַבִּי יְהוּדָה בְּרַבִּי אֶלְעָאי אָמַר בִּשְׁלשִׁים וְשִׁשָּׁה זוּגִין בִּשְׁלשִׁים וְשִׁשָּׁה רִמּוֹנִים, וְרַבָּנָן אָמְרֵי בְּשִׁבְעִים וּשְׁנַיִם זוּגִין וּבְשִׁבְעִים וּשְׁנַיִם רִמּוֹנִין.
What is written before this matter? “The Lord said to Moses: Speak to Aaron your brother” (Leviticus 16:2). Rabbi Avin said: He said to him: ‘Go and console him with words,’ just as it says: “Speak to the heart of Jerusalem” (Isaiah 40:2). “He shall not come at all times” (Leviticus 16:2), Rabbi Yehuda ben Rabbi Simon said: Moses had great anguish regarding this matter. He said: ‘Woe is me. Has Aaron my brother been expelled from His proximity?’ “At all times” – “time” can connote one hour; “he shall not come at all times.”14This verse may be interpreted to mean that if Aaron enters the Holy of Holies and exits, he may not enter again right away (Etz Yosef). “Time” can connote one day; “[Your food that you will eat will be twenty shekels a day by weight; you shall eat it from set time until set time.] You shall drink water by measure, [one-sixth of a hin; you shall drink from time to time]” (Ezekiel 4:10–11). “Time” can connote one year, as it is stated: “It was at the turn of the year, [at the time when kings go out]” (II Samuel 11:1). “Time” can connote twelve years: “Until the time His word came to pass” (Psalms 105:19).15This is a reference to the liberation of Joseph from the Egyptian prison. He was incarcerated there for twelve years. “Time” can connote seventy years, as it is stated: “To complete the term of the desolations of Jerusalem was seventy years” (Daniel 9:2), and it says: “until the time of his land comes” (Jeremiah 27:7).16The verse cited from Daniel states that it would be seventy years from the destruction of the first Temple until Jerusalem would be rebuilt. The second verse employs the word time in reference to the fall of Babylon, which coincided with the rebuilding of Jerusalem. Thus, there is a connection between usage of the word time and the passage of seventy years. “Time” can connote eternity: “You placed joy in my heart from the time of their grain” (Psalms 4:8).17Grain is always produced; consequently, the word time in this verse is not limited to a particular point in time. The Holy One blessed be He said to Moses: ‘It is not as you think. It is not the time that connotes an hour, nor the time that connotes a day, nor the time that connotes a year, nor the time that connotes twelve years, nor the time that connotes seventy years, nor the time that connotes eternity. Rather, at any time that he wishes to enter, he may enter, provided that he enters with this protocol.’
Rabbi Yehuda ben Rabbi Ilai said: With thirty-six bells and thirty-six pomegranates. The Rabbis said: With seventy-two bells and seventy-two pomegranates.18The reference is to decorative components at the bottom of the robe of the High Priest. It should be noted, however, that the High Priest did not wear his usual vestments when entering the Holy of Holies; he instead entered in four white linen garments. Nonetheless this is mentioned here because included in the protocol of the High Priest when he enters the Holy of Holies are certain offerings that are given in the Sanctuary, and the High Priest performs the services of those offerings in his regular vestments (Etz Yosef).
רַבִּי חֲנַנְיָא בֶּן חֲכִינָאי וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הָלְכוּ לִלְמֹד תּוֹרָה אֵצֶל רַבִּי עֲקִיבָא בִּבְנֵי בְּרַק, שָׁהוּ שָׁם שְׁלשׁ עֶשְׂרֵה שָׁנָה, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הֲוָה מְשַׁלַּח וְיָדַע מַה בְּגוֹ בֵּיתֵיהּ, רַבִּי חֲנַנְיָא לֹא הֲוָה שָׁלַח וְיָדַע מַה בְּגוֹ בֵּיתֵיהּ. שָׁלְחָה לוֹ אִשְׁתּוֹ וְאָמְרָה לוֹ בִּתְּךָ בָּגְרָה בּוֹא וְהַשִּׂיאָה, וְאַף עַל פִּי כֵן צָפָה רַבִּי עֲקִיבָא בְּרוּחַ הַקֹּדֶשׁ וְאָמַר לָהֶם כָּל מִי שֶׁיֵּשׁ לוֹ בַּת בּוֹגֶרֶת יֵלֵךְ וְיַשִּׂיאָהּ, יָדַע מַהוּ אוֹמֵר קָם נְסַב רְשׁוּתָא וַאֲזַל, בָּעֵי לְעַיֵּיל בְּגוֹ בֵּיתֵיהּ וְאַשְׁכְּחָה דְּפַנְיָא לְזָוִית אָחֳרֵי, מָה עֲבַד אָזַל וְיָתַב לֵיהּ עַל מַלְיוֹתְהוֹן דְּנָשֵׁי שָׁמַע קָלְהוֹן דְּטַלְיוּתָא אָמְרִין בַּת חֲנִינָא מְלוֹי קוּלְתִיךְ וּסְלֵיק לִיךְ, מֶה עָשָׂה הָלַךְ אַחֲרֶיהָ עַד שֶׁנִּכְנְסָה לְתוֹךְ בֵּיתוֹ, נִכְנַס אַחֲרֶיהָ פִּתְאֹם, לֹא הִסְפִּיקָה אִשְׁתּוֹ לִרְאוֹתוֹ עַד שֶׁיָּצָאת נִשְׁמָתָהּ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם עֲנִיָּה זוֹ זוֹ שְׂכָרָהּ, לְאַחַר שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהִמְתִּינָה לִי, בְּאוֹתָהּ שָׁעָה חָזְרָה נַפְשָׁהּ לְגוּפָהּ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַרְבָּעָה דְבָרִים הַקָּדוֹשׁ בָּרוּךְ הוּא שׂוֹנְאָן אַף אֲנִי אֵינִי אוֹהֲבָן, הָאוֹחֵז בָּאַמָּה וּמַשְׁתִּין, וְהַמְשַׁמֵּשׁ מִטָּתוֹ עָרוֹם, וְהָאוֹמֵר דְּבָרִים שֶׁבֵּינוֹ לְבֵין אִשְׁתּוֹ בְּפַרְהֶסְיָא, וְהַנִּכְנָס לְבֵיתוֹ פִּתְאֹם וְאֵין צָרִיךְ לוֹמַר לְתוֹךְ בֵּיתוֹ שֶׁל חֲבֵרוֹ. רַב אָמַר אַל תִּכָּנֵס לָעִיר פִּתְאֹם, וְאַל תִּכָּנֵס לַבַּיִת פִּתְאֹם, בִּתְּךָ בָּגְרָה שַׁחְרֵר עַבְדְּךָ וּתְנֶהָ לוֹ. רַבִּי יוֹחָנָן כַּד הֲוָה סָלֵיק לְמִשְׁאַל שְׁלָמֵיהּ דְּרַבִּי חֲנִינָא הֲוָה מְבַעְבֵּעַ, עַל שׁוּם (שמות כח, לה): וְנִשְׁמַע קוֹלוֹ.
Rabbi Ḥananya ben Ḥakhinai and Rabbi Shimon ben Yoḥai went to study Torah with Rabbi Akiva in Bnei Brak. They remained there thirteen years. Rabbi Shimon ben Yoḥai would send [messages] and ascertain what was happening in his house. Rabbi Ḥananya would not send and ascertain what was happening in his house. His wife sent him [a message] and said to him: ‘Your daughter has grown; come and marry her off.’ Nevertheless, only when Rabbi Akiva foresaw through the Divine Spirit19Rabbi Akiva perceived that Rabbi Ḥananya had a grown daughter. and said to them: ‘Anyone who has a grown daughter should go and marry her off,’ [Rabbi Ḥananya] knew what he was saying, rose, asked permission, and went. He sought to enter his house but found that he had turned to a different corner.20There had been significant construction in the city and due to all the new houses and courtyards, he was unable to locate his residence. What did he do? He went and sat near where the women were drawing water. He heard the voice of the young women saying: ‘Daughter of Ḥanina, fill your jug and go up.’ What did he do? He followed her until she entered his house. He entered after her suddenly and his wife just managed to see him and her soul departed. He said before Him: ‘Master of the universe, this poor woman, is this her reward after thirteen years that she waited for me?’ At that moment, her soul returned to her body.21This incident teaches that it is improper to enter even one’s own home without warning. It is brought here because it is related to the bells on the robe of the High Priest, of which it is said: “Its sound shall be heard when he goes into the Sanctuary before the Lord” (Exodus 28:35; Etz Yosef).
Rabbi Shimon ben Yoḥai said: There are four matters that the Holy One blessed be He hates, and I, too, do not like them: One who grasps the member and urinates; one who engages in marital relations naked; one who says intimate matters that are between him and his wife in public; and one who enters his house suddenly, and it goes without saying the house of another. Rav said: Do not enter the city suddenly and do not enter the house suddenly. If your daughter has grown, emancipate your slave and give her to him.22Marry off your daughter quickly, even if it means emancipating your slave and marrying her off to him. Rabbi Yoḥanan, when he would enter to inquire after the welfare of Rabbi Ḥanina, he would make a sound, on the basis of: “Its sound shall be heard [when he goes into the Sanctuary before the Lord]” (Exodus 28:35).
דָּבָר אַחֵר, בְּזֹאת יָבֹא אַהֲרֹן, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אוֹמֵר בְּזֹאת, הַכָּתוּב מְבַשְּׂרוֹ שֶׁהוּא חַי אַרְבַּע מֵאוֹת וְעֶשֶׂר שָׁנִים, וְכִי עָלָה עַל דַּעְתְּךָ שֶׁאַהֲרֹן חַי אַרְבַּע מֵאוֹת וְעֶשֶׂר שָׁנִים, אֶלָּא מִקְדָּשׁ רִאשׁוֹן עַל יְדֵי שֶׁשִּׁמְשׁוּ בּוֹ בֶּאֱמוּנָה, שִׁמְשׁוּ בּוֹ שְׁמוֹנָה עָשָׂר כֹּהֲנִים, הוּא וּבְנוֹ וּבֶן בְּנוֹ. מִקְדָּשׁ שֵׁנִי עַל שֶׁהָיוּ נוֹטְלִין אוֹתָהּ בְּדָמִים, וְיֵשׁ אוֹמְרִים שֶׁהָיוּ הוֹרְגִין זֶה אֶת זֶה בִּכְשָׁפִים, שִׁמְשׁוּ שְׁמוֹנִים כֹּהֲנִים וְיֵשׁ אוֹמְרִים שְׁמוֹנִים וְאֶחָד, וְיֵשׁ אוֹמְרִים שְׁמוֹנִים וּשְׁנַיִם [ויש אומרים שמונים ושלשה], וְיֵשׁ אוֹמְרִים שְׁמוֹנִים וְאַרְבָּעָה [ויש אומרים שמונים וחמשה] וּמֵהֶן שִׁמְעוֹן הַצַּדִּיק אַרְבָּעִים שָׁנָה. כֵּיוָן שֶׁחָזְרוּ לִהְיוֹת מַשְׂכִּירִין אוֹתוֹ בְּדָמִים הָיוּ שְׁנוֹתֵיהֶן מִתְקַצְּרוֹת. מַעֲשֶׂה בְּאֶחָד שֶׁשָּׁלַח בְּיַד בְּנוֹ שְׁתֵּי מִדּוֹת שֶׁל כֶּסֶף מְלֵאוֹת כֶּסֶף וּמְחוֹקֵיהֶן כֶּסֶף, וְעָמַד אֶחָד וְשָׁלַח בְּיַד בְּנוֹ שְׁתֵּי מִדּוֹת שֶׁל זָהָב מְלֵאוֹת זָהָב וּמְחוֹקֵיהוֹן זָהָב, אָמְרוּ כָּפָה סְיָח אֶת הַמְּנוֹרָה. רַבִּי אַחָא הֲוֵי קָרֵי עֲלֵיהֶן (משלי י, כז): יִרְאַת ה' תּוֹסִיף יָמִים, אֵלּוּ שֶׁשִּׁמְשׁוּ בְּמִקְדָּשׁ רִאשׁוֹן, (משלי י, כז): וּשְׁנוֹת רְשָׁעִים תִּקְצֹרְנָה, אֵלּוּ שֶׁשִּׁמְשׁוּ בְּבַיִת שֵׁנִי.
Another matter, “With this [bezot] Aaron shall come,” Rabbi Berekhya says in the name of Rabbi Levi: With this [bezot] the verse informs him that he will live four hundred and ten years.23The numerical value of bezot: beit – 2, zayin – 7, alef – 1, tav – 400 = 410. Did it enter your mind that Aaron lived four hundred and ten years? Rather, the first Temple, because they served there with integrity, eighteen High Priests served in it; he, his son, and his grandson.24The high priesthood was passed from father to son, and each one served for a lengthy period of time. In the second Temple, because they would acquire [the high priesthood] with money, and some say they would kill each other with sorcery, eighty priests served; some say eighty-one, some say eighty-two,, some say eighty-four, ; and among them, Shimon HaTzadik [served] for forty years.25The second Temple stood for four hundred and twenty years. Given this fact, and the fact that Shimon HaTzadik served for forty years, the average term of the other High Priests was quite short. When they reverted to acquiring it [the high priesthood] with money, their lives were truncated. There was an incident involving one who sent in the hand of his son two measures of silver, filled with silver, and their leveling instruments were silver.26Measures were used with leveling instruments that assured that the produce inside filled the measure perfectly. And one stood and sent in the hand of his son two measures of gold, filled with gold, and their leveling instruments were gold. They said: ‘The donkey overcame the candelabrum.’27This is a reference to an incident where a litigant bribed a judge with a silver candelabrum. The other litigant bribed him with a golden donkey. When he ruled against her, the first litigant said: ‘Judgment before you is like a silver candelabrum,’ an allusion to her bribe. He responded: ‘The donkey overcame the candelabrum’ (see Shabbat 116a). This is mentioned as a prototypical case of corruption. Rabbi Aḥa read in their regard: “The fear of the Lord will add days” (Proverbs 10:27) – these are those who served in the First Temple; “but the years of the wicked will be shortened” (Proverbs 10:27) – these are those who served in the second Temple.
רַבִּי חֲנִינָא וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי חֲבֵרִין דְּרַבָּנָן אָמְרוּ מִפְּנֵי מָה כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמוֹנָה בְּגָדִים, אֶלָּא כְּנֶגֶד מִילָה שֶׁהִיא לִשְׁמוֹנָה יָמִים, הֲדָא הוּא דִכְתִיב (מלאכי ב, ה): בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ אָמַר מִפְּנֵי מָה אֵין כֹּהֵן גָּדוֹל נִכְנַס בְּבִגְדֵי זָהָב, אֶלָּא אֵין קָטֵיגוֹר נַעֲשָׂה סָנֵיגוֹר, כְּדֵי שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לַשָּׂטָן לְקַטְרֵג וְלוֹמַר אֶתְמוֹל עָשׂוּ לָהֶם אֱלֹהֵי זָהָב וְהַיּוֹם הֵם מְבַקְּשִׁים לְשַׁמֵּשׁ בְּבִגְדֵי זָהָב. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אוֹמֵר בִּשְׁבִיל לָחוּס עַל מָמוֹנָן שֶׁל יִשְׂרָאֵל, רַבִּי לֵוִי אָמַר מִפְּנֵי גַאֲוָה, עַל שׁוּם (משלי כה, ו): אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ.
Rabbi Ḥanina and Rabbi Yehoshua ben Levi, colleagues of the Rabbis, said: Why does the High Priest serve with eight vestments? It corresponds to circumcision, which is at eight days. That is what is written: “My covenant was with him, life and peace (Malachi 2:5).
Rabbi Simon said in the name of Rabbi Yehoshua: Why does the High Priest not enter with the golden vestments? It is because a prosecutor does not become an advocate, so as not to afford the accuser a pretext to prosecute and say: Yesterday, they crafted golden gods, and now they are seeking to serve in golden vestments?28The High Priest would not enter the Holy of Holies in his regular vestments because they contained gold, which could be reminiscent of the sin of the golden calf. Rabbi Yehoshua of Sikhnin says in the name of Rabbi Levi: It is in order to spare the money of Israel.29The garments worn by the High Priest in the Holy of Holies on Yom Kippur would not be used again (see below, section 12). Rabbi Levi said: It is because [of the need to avoid] arrogance, as in [the verse]: “Do not glorify yourself before a king” (Proverbs 25:6).
בְּפַר בֶּן בָּקָר (ויקרא טז, ג), זֶה אַבְרָהָם, עַל שׁוּם (בראשית יח, ז): וְאֶל הַבָּקָר רָץ אַבְרָהָם. (ויקרא טז, ג): וְאַיִל לְעוֹלָה, זֶה יִצְחָק, עַל שׁוּם (בראשית כב, יג): וְהִנֵּה אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ. עֵז, בִּזְכוּתוֹ שֶׁל יַעֲקֹב, דִּכְתִיב (בראשית כז, ט): וְקַח לִי מִשָּׁם שְׁנֵי גְּדָיֵי עִזִּים. (בראשית כז, ט): טוֹבִים, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹבִים לְךָ טוֹבִים לְבָנֶיךָ. טוֹבִים לְךָ, שֶׁעֲלֵיהֶם תְּקַבֵּל הַבְּרָכוֹת, טוֹבִים לְבָנֶיךָ, שֶׁעֲלֵיהֶם מִתְכַּפֵּר לָהֶם בְּיוֹם הַכִּפּוּרִים, הֲדָא הוּא דִכְתִיב (ויקרא טז, ל): כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם, אֵין לִי אֶלָּא אָבוֹת, אִמָּהוֹת מִנַּיִן, תַּלְמוּד לוֹמַר (שמות ל, לד): בַּד בְּבַד יִהְיֶה, רַבִּי בֶּרֶכְיָה וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא אָמְרוּ כְּשֵׁרוּת שֶׁל מַעְלָן כָּךְ שֵׁרוּת שֶׁל מַטָּן, מַה שֵּׁרוּת שֶׁל מַעְלָן (יחזקאל ט, ב): וְאִישׁ אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים, כָּךְ שֶׁל מַטָּן, (ויקרא טז, ד): כְּתֹנֶת בַּד קֹדֶשׁ יִלְבָּשׁ.
“With a young bull [ben bakar],” this is Abraham, as in: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “And a ram as a burnt offering,” this is Isaac, as in: “Behold, afterwards, there was a ram caught in the thicket” (Genesis 22:13). A goat,30See Leviticus 16:5. due to the merit of Jacob, as it is written: “Take for me from there two [fine] goat kids” (Genesis 27:9). “Fine,” Rabbi Berekhya said in the name of Rabbi Levi: It is fine for you and fine for your descendants. It is fine for you, as through them you will receive the blessings; it is fine for your descendants, as through them they will receive atonement on Yom Kippur. That is what is written: “For on this day shall atonement be made for you” (Leviticus 16:30). I have only the patriarchs, from where is it derived regarding the matriarchs? The verse states: “Each part shall be equal [bad bevad]” (Exodus 30:34).31In Leviticus 16:4, the word linen [bad] appears four times in reference to the vestments donned by the High Priest. They correspond to the four matriarchs in whose merit he performed the Yom Kippur service. The verse cited in the midrash here implies that the four matriarchs were equal in that they were exceptionally righteous (Etz Yosef).
Rabbi Berekhya and Rabbi Yirmeya said in the name of Rabbi Ḥiyya: Like the service On High, so is the service below. Just as the service On High: “one man in their midst was clothed in linen” (Ezekiel 9:2), so, the service below: “He shall don a sacred linen tunic” (Leviticus 16:4).
וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד (ויקרא טז, כג), תָּנֵי רַבִּי חִיָּא מְלַמֵּד שֶׁטְעוּנִין גְּנִיזָה וְאֵין כְּשֵׁרִים לְיוֹם הַכִּפּוּרִים אַחֵר, רַבִּי דוֹסָא אוֹמֵר כְּשֵׁרִין הֵן לְכֹהֵן הֶדְיוֹט. (ויקרא טז, יז): וְכָל אָדָם לֹא יִהְיֶה בְֹּאהֶל מוֹעֵד, בַּשָּׁנָה שֶׁמֵּת בָּהּ שִׁמְעוֹן הַצַּדִּיק, אָמַר לָהֶם בְּשָׁנָה זוֹ הוּא מֵת, אָמְרוּ לוֹ מִנַּיִן אַתָּה יוֹדֵעַ, אָמַר לָהֶם בְּכָל שָׁנָה וְשָׁנָה הָיָה זָקֵן אֶחָד לָבוּשׁ לְבָנִים וּמְעֻטָּף לְבָנִים נִכְנַס עִמִּי וְיָצָא עִמִּי, שָׁנָה זוֹ נִכְנַס עִמִּי וְלֹא יָצָא עִמִּי. אָמַר רַבִּי אַבָּהוּ וּמִי יֹאמַר שֶׁאָדָם הָיָה וַהֲלוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ הָיָה נִכְנַס עִמּוֹ וְיוֹצֵא עִמּוֹ. אָמַר רַבִּי אַבָּהוּ וְכֹהֵן גָּדוֹל לֹא אָדָם הָיָה, אֶלָּא כְּהַהוּא דְּאָמַר רַבִּי פִּנְחָס בְּשָׁעָה שֶׁהָיָה רוּחַ הַקֹּדֶשׁ שָׁרוּי עָלָיו הָיוּ פָּנָיו בּוֹעֲרוֹת כְּלַפִּידִים עָלָיו, הֲדָא הוּא דִכְתִיב (מלאכי ב, ז): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַּעַת וגו'.
“Aaron shall come into the Tent of Meeting, [and shall remove the linen vestments that he donned with his entry into the Sanctum, and he shall leave them there] (Leviticus 16:23). Rabbi Ḥiyya taught: This teaches that they require interment and are not fit for another Yom Kippur. Rabbi Dosa said: They are fit for a common priest.32Rabbi Dosa holds that although the High Priest may not wear the same linen vestments into the Holy of Holies on another Yom Kippur, the vestments could be worn by a common priest to perform the Temple service. Common priests would serve all year in four linen vestments.
“And no man shall be in the Tent of Meeting, [from his entry to atone in the Sanctum until his emergence]” (Leviticus 16:17). In the year Shimon HaTzadik died, he said to them: ‘This year, he will die.’33He was referring to himself. They said to him: ‘How do you know?’ He said to them: ‘Each and every year there has been a certain elder clothed in white and wrapped in white who would enter [the Holy of Holies] with me and emerge with me. This year, he entered with me but did not emerge with me.’ Rabbi Abahu said: ‘Who says that it was a person, was it not the Holy One blessed be He in His glory who would enter with him and emerge with him?’ Rabbi Abahu said: ‘Is the High Priest not a person?34What is the meaning of the verse that no man shall be in the Tent of Meeting when the High Priest enters the Sanctum? What about the High Priest himself? It is, rather, as Rabbi Pinḥas said: When the Divine Spirit was resting upon him, his face was aflame like torches upon him. That is what is written: “For the lips of the priest will safeguard knowledge…[as he is a messenger [malakh]35The High Priest is called a malakh, which literally means an angel. So, there was no man in the Tent of Meeting. of the Lord of hosts]”’ (Malachi 2:7).