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Parashat Acharei Mot - Kedoshim
VaYikra 16:1-20:27
Haftarah
Amos 9:7-15

16:1 Vayedaber HASHEM el-Moshe acharei mot shney benei Aharon bekorvatam lifnei-HASHEM vayamutu
And HASHEM spoke to Moshe after the death of the two sons of Aharon, who brought an [unauthorized] offering before HASHEM and they died.
2 Vayomer HASHEM el-Moshe daber el-Aharon achicha ve'al-yavo vechol-et el-hakodesh mibeit laparochet el-penei hakaporet asher al-ha'aron velo yamut ki be'anan era'eh al-hakaporet
HASHEM said to Moshe, "Speak to your brother Aharon, and let him not enter the [inner] sanctuary that is beyond the partition concealing the ark, so that he not die, since I appear over the ark-cover in a cloud.

This portion sets forth the entire service performed by the Kohen Gadol on Yom Kippur in the Holy Temple.  

Because, today we no longer have the Holy Temple or the sacrifices we do not have any of the means of atonement that existed in the Temple to atone for our sins.  Therefore, our sages decreed that we should recite the avodah on Yom Kippur.

The cantor is in the place of the Kohen Gadol and the synagogue is in the place of the Temple.  When the cantor recites the avodah it takes the place of the Divine service that the Kohen Gadol would perform in the Temple.  Just as the Benei Yisrael felt a great awe and reverence at that time when they saw the Divine service done by the Kohen Gadol with great concentration, so today we must listen carefully to understand every word that the cantor says, and ask G-d to count our words like the sacrificial service, so as to atone for all our sins.

16:3 Bezot yavo Aharon el-hakodesh befar ben-bakar lechatat ve'ayil le'olah
With this shall Aharon come into the Holy [Sanctuary]; with a young bullock, for a sin-offering and a ram, for a burnt-offering.

Now HaShem told Moshe when Aharon would have the authority to enter the Holy of Holies.  He could only enter on Yom Kippur after performing a particular service, including offering a young bullock as a chatat (sin offering) and a ram as olah (burnt offering).

Then, through the merit of these sacrifices that he offered on Yom Kippur, he had the authority to enter the Holy of Holies. (VaYikra Rabbah; Yeffeh Toar)  The Torah therefore says, "with this" (be-zot).  The Torah could simply have said, "Because I will be seen on the ark cover in smoke and with a young bullock..."  Why does it have to say, "With this shall Aharon come"?  This teaches that the Holy of Holies is such an awesome place that even an angel has no permission to go there.  Only through the merit of the sacrifices may the Kohen Gadol enter.

Moshe, whose spiritual level was above Aharon's, was accorded exceptional status. "You may enter the Holy of Holies at any time you wish to speak to Me," Hashem informed Moshe. "Whenever you enter, desirous of hearing My word, My Voice will reach you from between the keruvim." [Midrash]

The word "zot" meaning "this" also refers to the Torah, as it is written, "And this (zot) is the Torah..." (Devarim 4:44).
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The word "zot" also alludes to circumcision, as it is written, "This (zot) is my covenant [every male among you must be circumcised]" (Bereishit 17:10).

It also alludes to the commandment of the Shabbat, as it is written, "Happy is the man who does this (zot), [keeping the Shabbat and not violating it]" (Yeshayahu 56:2)

It also alludes to Yerushalayim, as it is written, "This (zot) is Yerushalayim" (Yechezkel 5:5).

It alludes to the Twelve Tribes, as it is written, "This (zot) is what their father spoke to them" (Bereishit 49:28)

It also alludes to Yehudah, as it is written, "And this (zot) shall be for Yehudah" (Devarim 33:7)

It also alludes to Yisrael, as it is written, "This (zot) is your stature" (Shir HaShirim 7:8).

It also alludes to the priestly terumah offering, as it is written, "And this (zot) is the terumah" (Shemot 25:3), as well as the tithes, as it is written, "[Bring the whole tithe to the storehouse...] test Me with this (zot)" (Malachi 3:10).

The word zot teaches that through the merit of all the above mentioned things, the Kohen Gadol was allowed to enter a place as sacred as the Holy of Holies. (Mizrachi)

The Hebrew world for "with this" is be-zot.  This alludes to the fact that the first Temple was destined to last for 410 years.  The numerical value of be-zot is 410.

Similarly, the word kadosh meaning holy, has a numerical value of 410, equal to be-zot.

Also, the word shema' has a numerical value of 410.

This teaches that if a person concentrates when he says the Shema' and the Kedushah prayers, it is counted as if he were inside the Holy Holies.  This is how great one's holiness is at the time. (Minchah Belulah; Rashi; Baal HaTurim; VaYikra Rabbah; Bachya)


Preparations

16:4 Ketonet-bad kodesh yilbash umichnesei-vad yiheyu al-besaro uve'avnet bad yachgor uvemitznefet bad yitznof bigdei-kodesh hem verachatz bamayim et-besaro ulevesham
He shall don a sanctified, linen tunic and linen pants shall be on his body.  He shall gird himself with a linen sash and place a linen turban on his head.  These are sacred garments; he shall bathe his body in water and clothe himself in them.

The Torah now describes the Yom Kippur service and what vestments had to be worn during this service.

Hashem explained to Moshe the special avodah to be performed in the Beit Hamikdash on Yom Kippur. It had to be performed by the high priest personally throughout the day.

Preparations for that holiest day of the year began a week in advance. The Kohen Gadol left his house to take up residence in a special chamber of the Beit Hamikdash. He had to purify himself and prepare for the Service for seven days.

Besides the officiating high priest, a substitute was also made ready, in case the Kohen Gadol became tamei and was unable to function in his capacity.

On the third and seventh of the seven preparatory days, the Kohen Gadol was sprinkled with the purifying waters of the Parah Adumah (Red Heifer) on the chance that he had unknowingly become tamei through contact with a corpse.

The Sanhedrin sent a delegation of Talmidei Chachamim to instruct the Kohen Gadol in the Service of Yom Kippur. They read to him the Torah sections of Parashat Acharei Mot which eal with the Yom Kippur Service and the halachot of Yom Kippur, and he repeated them until he knew them well. If he knew the halachot, he expounded on them. In that week he also practiced offering the incense, sacrificing, and lighting the Menorah.


Erev Yom Kippur

On Erev Yom Kippur, all the animals reserved as sacrifices were passed before the Kohen Gadol, who identified them, so as to know them for the services of Yom Kippur.

In the morning, the Sages who had instructed him left, and were replaced by a group of skilled Kohanim. They practiced with him the art of pouring the ketoret (incense) from a spoon into his hands, one of the most difficult acts of Service which he had to perform int he Kodesh Hakodashim on Yom Kippur.

During the existence of the Second Beit Hamikdash, the following unhappy scene would repeat itself annually on Erev Yom Kippur:

Before leaving, the Talmidei Chachamim explaimed, "Esteemed Kohen Gadol, we are the Beit Din's delegates, and you are ours and the Beit Din's representative. We adjure you to Him Who resides in this House that you shall not alter one iota of all that we taught you!" The Kohen Gadol and the Talmidei Chachamim departed from each other weeping. He wept at having been suspected that he might modify the Service; they wept for being compelled to suspect him, possibly in vain.

The reason for this standard dialogue was the Sadducee (Tz'dokkim) custom to offer the ketoret in a manner which deviated from the Oral Tradition.  The Chachamim taught that the Kohen Gadol must hold the ketoret in his left hand and the hot coals in his right, enter the Holy of Holies, ignite the incense there. According to the version of the Tz'dokkim, fire had to be set on the ketoret outside the Holy of Holies and the Kohen Gadol entered with the burning incense.

Rambam explains that the Sadducees derived this custom from the pasuk, "And he [the Kohen Gadol] may not come at all times the Kodesh... for I will appear in the cloud [of ketoret] upon the covering [of the Aron]," (Vayikra 16:2) which they interpreted to mean that when the Shechinah appeared, there already had to be a cloud of smoke from the ketoret. However, 16:12-13 clearly indicate that the ketoret is to be ignited inside the Holy of Holies.

Therefore, the Sages annually adjured the Kohen Gadol not to follow the Sadducee custom.


The Night of Yom Kippur

The Kohen Gadol was not permitted to go to sleep on the night of Yom Kippur. He stayed up, reading chapters of Tanach - Iyov, Ezra, Divrei Hayamim, and Daniel, which hold a person's attention. If he began  to doze off, the young Kohanim would wake him by snapping their fingers in a noisy manner. If he felt tired, he was told to stand on the floor for a while. This refreshed him since the stone floor of the Beit Hamikdash was cold.

All the great people of Yerushalayim would also stay awake throughout that night so that the commotion and hum of the city could be heard by the Kohen Gadol and help him stay awake.


The Special Garments Worn by the Kohen Gadol on Yom Kippur


The Kohen Gadol could not perform the special service on this day with the "golden vestments" (bigdei  ha-zahav) that he wore when he performed the service all year.  Instead, he had to wear the four "white vestments" (bigdei laven) made of linen.  He could not wear anything else.

The four vestments were:

1. tunic
2. pants
3. belt
4. turban

The two goats had to be taken from the community. (Sifra)

They had to be exactly the same in appearance, in size and in value.

They also had to be purchased at the same time.

These two goats would then be placed at the Mishkan's entrance where the lots would be drawn. (Mizrachi)

16:8 Venatan Aharon al-shnei hase'irim goralot goral echad l'HASHEM vegoral echad la-Azazel
Aharon shall put lots on the two he-goats; one lot [marked] 'for HASHEM' and one lot [marked] 'for Azazel.'

The lottery was made in the following manner:

The Kohen Gadol would take two identical pieces of gold.  On one of them, G-d's Name, YKVK, would be written. On the other, the name Azazel would be written.

These two told tablets would be placed in a wooden box, which was large enough to place both hands inside.

The two goats would stand, one to the right of the Kohen Gadol and one to the left.  He would place his hands into the box and take the two gold tablets, each one in a different hand.  He would place the tablet that he drew in his right hand on the head of the goat to the right and the lottery tablet in his left hand on the head of the goat to his left.  When he placed the lottery tablet on the head of the goat which was designated L'YKVK, he would announce, "To YKVK a sin offering."


Before he would make this lottery, he would take the bullock that he bought from his own mney and recite the confession over it for himself and his family.

After the lottery, he would return to his bullock and recite a second confession.  This would be for himself, his family and for the rest of the Kohanim.  He would then slaughter this bullock.

16:9 Vehikriv Aharon et-hasa'ir asher alah alav hagoral l'HASHEM ve'asahu chatat
Aharon shall bring the goat upon which the lot [marked] 'for HASHEM' came up and do [offer] it as a sin-offering.
10 Vehasa'ir asher alah alav hagoral la-Azazel ya'omad-chai lifnei HASHEM lechaper alav leshalach oto la-Azazel hamidbarah
The goat upon which came up the lot [marked] 'for Azazel' shall be placed, alive, before HASHEM, to achieve atonement with it to send it to Azazel, in the desert.
11 Vehikriv Aharon et-par hachatat asher-lo vechiper ba'ado uve'ad beito veshachat et-par hachatat asher-lo
Aharon shall bring the sin-offering bullock which is his and atone on his behalf and on behalf of his household, and he shall slaughter his sin-offering bullock.
12 Velakach melo-hamachtah gachalei-esh me'al hamizbe'ach milifnei HASHEM umelo chofnav ktoret samim dakah vehevi mibeit laparochet
He shall take a full hand shovel of fiery coals from atop the altar, which is before HASHEM and full handfuls of finely-ground incense and he shall bring [them] inside of the curtain.
13 Venatan et-haketoret al-ha'esh lifnei HASHEM vechisah anan haktoret et-hakaporet asher al-ha'edut velo yamut
He shall put the incense on the fire before HASHEM and the cloud of incense will cover the Ark-cover that is on the [tablets of] Testimony, that he not die.

The Kohen Gadol would take a fire pan full of fire from the outer Altar, which was "before G-d."  This indicated that he would have to take it from the west side of the Altar.  He would also take a double handful of incense that was ground to a particularly fine powder.  These he would bring beyond the veil into the Holy of Holies.  There in the Holy of Holies he would place the incense on the burning coals in the fire pan so that the smoke of the incense would cover the cover of the Aron which contained the Tablets.  If he did that correctly, he would not die. (Rashi)

However, if any of the ingredients of the incense were omitted, or if the herb known as ma'aleh ashan was omitted, the Kohen Gadol would be worthy of death. (Rashi)

16:14 Velakach midam hapar vehizah ve'etzba'o al-penei hakaporet kedmah velifnei hakaporet yazeh sheva-pe'amim min-hadam be'etzba'o
He shall take some of the bullock's blood and he shall sprinkle with his finger, above the surface of the Ark-cover on its eastern part; and before the Ark-cover, he shall sprinkle, some blood, with his finger, seven times.

The Kohen Gadol would take some of the bull's blood and with his right forefinger he would sprinkle it once above the east side of the Kaporet (Aron cover).  He would then sprinkle it seven times directly toward the Kaporet.

In all, then, he would sprinkle it eight times. This is the mean of what we say in the Yom Kippur Mussaf.  "Once above and seven below..."

16:15 Veshachat et-se'ir hachatat asher la'am vehevi et-damo el-mibeit laparochet ve'asah et-damo ka'asher asah ledam hapar vehizah oto al-hakaporet velifnei hakaporet
He shall slaughter the he-goat sin-offering that belongs to the people, and he shall bring its blood inside of the Curtain.  He shall do [with] its blood just as he did with the bullock's blood and he shall sprinkle it on the Ark-cover and before the Ark-cover.
16 Vechiper al-hakodesh mitum'ot benei Yisra'el umipish'eihem lechol-chatotam vechen ya'aseh le'Ohel Mo'ed hashochen itam betoch tum'otam
He will atone for the Sanctuary, from the impurities of the Children of Yisrael and from their rebellious sins for all their transgressions   He shall do likewise for the Tent of Meeting, that dwells with them in the midst of their impurity.

The Torah says that the Kohen shall "atone for the sanctuary, for the defilement of the Benei Yisrael, for their purposeful deeds and for their inadvertent deeds."  The Torah is speaking about someone who entered the Mishkan or Temple grounds when ritually unclean.  This part of the service atones for whether it was done purposely or inadvertently.

The Torah says that the Kohen must do the same thing in the Ohel Mo'ed (Tent of Meeting).  Just as he sprinkled blood in the Holy of Holies inside the curtain, so he must sprinkle the blood outside the curtain in the outer sanctuary.

The sin of entering the sanctuary while unclean is a very serious sin.  The Torah specifically says that the Divine Presence rests there.  Even when an unclean person enters the sanctuary the Divine Presence does not leave.

This teaches us how great G-d's love is for Yisrael.  Even when they are unclean He does not take away His Divine Presence from among them. (Sifra; Korban Aharon)

A heretic (Min) once challenged Rabbi Chanina, "You have every right to praise yourself that the Divine Presence does not leave you.  However, this was only true as long as the Temple stood and you were pure.  Today, you are unclean and this is no longer the case."
Rabbi Chanina replied, "G-d says that He 'dwells among them in their uncleanliness.'  Although we are unclean, the Divine Presence has never left us." (Yoma, Chapter 5)

16:17 Vechol-adam lo-yihyeh be'Ohel Mo'ed bevo'o lechaper bakodesh ad-tzeto vechiper ba'ado uve'ad beito uve'ad kol-kehal Yisra'el
No man shall be present in the Tent of Meeting when he comes in to atone for the Holy [Sanctuary] until he leaves.  He shall atone on his behalf and on behalf of his household and on behalf of the entire assembly of Yisrael.

The Torah now tells us that it is forbidden for any person to be in the Mishkan when the Kohen Gadol enters the Holy of Holies to perform the avodah service.  The Kohen Gadol must be alone in the Mishkan.

Even angels cannot appear in the Mishkan at that time. (Yerushalmi, Yoma, Chapter 5; Bachya; Minchah Belulah)  The Torah could have simply said, "A man shall not be in the Tent of Meeting..." Instead, it says, "Every man (adam)," teaching that even angels are not allowed to be there.  the Torah speaks of angels as adam, where it says, "The form of the faces was the face of a man (adam)" (Yechezkel 1:5).  This implies that even the angels could not be there.

The Talmud tells the following store about Shimon HaTzaddik who served as Kohen Gadol for forty years.
The year that he died he told the people, "This year I shall die."

"How do you know?" asked the people

He replied, "Every Yom Kippur, I see an old man dressed in white and wrapped in a white tallit. He comes in with me and goes out with me.  This year, however, I saw a man wearing black clothing and wrapped with a black tallit.  He came in with me, but did not leave with me."

The Yerushalmi (Jerusalem Talmud) comments on this story and says that the "old man" who appeared in the Holy of Holies could not have been a human being nor an angel.  The Torah says, "No man shall be in the Ohel Mo'ed," and as we have explained, this even includes angels.  Instead, it was the Divine Presence (Shechinah), which appeared, looking like an old man.  This was in the merit of Shimon HaTzaddik who was a very great person.

It happened as Shimon HaTzaddik had predicted.  That year, after the Sukkot festival was over, Shimon HaTzaddik became ill.  He was ill for seven days and then he died.

16:18 Veyatza el-hamizbe'ach asher lifnei-HASHEM vechiper alav velakach midam hapar umidam hasa'ir venatan al-karnot hamizbe'ach savivHe shall go out ot the Altar that is before HASHEM and atone on it.  He shall take some of the bullock's blood and some of the he-goat's blood and put it atop the corners of the Altar, all around.

After the Kohen Gadol sprinkles the blood inside the Holy of Holies, he then goes out to the outer sanctuary.  There he must mix the blood of the bull together with the blood of the goat, and he must sprinkle this mixed blood on the four corners of the Golden Incense Altar that is "before G-d."  He would begin at the northeast corner and end with the southeast corner. (Yad, commentary on the Mishnah, Menachot, Chapter 13)

16:19 Vehizah alav min-hadam be'etzba'o sheva pe'amim vetiharo vekidsho mitum'ot benei Yisra'el
He shall sprinkle on it from the blood that is on his finger seven times and purify it and sanctify it from the impurities of the Children Yisrael

By sprinkling blood on the center of the Altar, the Kohen Gadol purifies it from any previous sins and sanctifies it for the future.

16:20 Vechilah mikaper et-hakodesh ve'et-Ohel Mo'ed ve'et-hamizbe'ach vehikriv et-hasa'ir hechaiWhen he finishes atoning for the Holy [Sanctuary] and [for] the Tent of Meeting and [for] the Altar he shall bring the live he-goats.

After the Kohen Gadol completes the service in the Holy of Holies and the outer sanctuary and places the blood on the incense Altar, he is ready to present the goat which has been chose by lot for Azazel.

16:21 Vesamach Aharon et-shtei yadav al-rosh hasa'ir hachai vehitvadah alav et-kol-avonot benei Yisra'el ve'et-kol-pish'eihem lechol-chatotam venatan otam al-rosh hasa'ir veshilach beyad-ish iti hamidbarah
Aharon shall lay his two hands on the head of the live he-goat and confess on it all the iniquities of the Children of Yisrael and all their rebellious transgressions for all their sins, and put them on the head of the goat and send it away with the man [so] designated, to the desert.
22 Venasa hasa'ir alav et-kol-avonotam el-eretz gezerah veshilach et-hasa'ir bamidbar
The goat shall carry upon itself all of their iniquities to a desolate land, and [the man shall] send the goat into the desert.

Concept of Azazel - Where this Goat was sent in the Desert

The etymology of the word Azazel is as follows:

It is derived from the word עָז (az) or עָזוּז (azuz/azaz), which denotes strong.  The word Azazel refers to a powerful, strong rock or cliff.  The word אֵל (el) means strong, as it is written, "He took the mighty ones (el-ei) of the land" (Yechezkel 17:13). This means that he took the strongest, mightiest ones in the land. (Rashi; Yoma, Chapter 6)

The he-goat was named "Azazel" to imply that it achieved atonement, among other sins, for deeds of immorality such as those of Aza and Azael. (Rashi)

According to the Gemara, "Azazel" is a composite of Aza and Azael. Who were Aza and Azael? They were two angels who, before the time of the Flood, entreated the Almighty to be allowed to dwell among mankind in human guise to prove that they would not sin like the human race. When Hashem actually gave them permission to do so, however, their depravity surpassed that of the generation before the Flood.

Some say that the word Azazel refers to the cliff over which the goat was pushed.  The word Azazel could then be broken up into עָז עָזֵל (az azel), which means "the goat who goes."

The goat was sent away through a specially designated person.  The person had to be chosen for this purpose on the day before Yom Kippur. (Rashi).  When the Torah speaks of a specially designated man, it calls him an iti man.  Some say that the world iti denotes time.  This is a person for whom all times are the same, who is not concerned with the change of seasons.  He is not concerned with rain, snow, or anything else that might prevent him from fulfilling his mission.  Thus, the expression ish itti can be translated as "a timeless man." (Ralbag)

The word iti also teaches that the goat can be sent at any time.  Even if Yom Kippur comes out on the Shabbat and the goat is sick and cannot walk, the man can carry it on his shoulders to the desert.  This is not considered a violation of the Shabbat.

The word iti also teaches that if the person designated to bring it is unclean, he can still take it from the Kohen and bring it to the desert. (Sifra; Ralbag; Bachya)

The Kohen to whom the goat is given over brings it to the cliff that we have mentioned and leads it up to the top of the cliff.  The with his hands he pushes it down so that it tumbles down the cliff.  It would reach halfway down before it was broken into pieces.  The cliff over which the goat was thrown consisted of sharp, jagged rocks that would tear the goat into little pieces.

The Torah therefore says that the goat should be sent "to a gezerah land."  Although we translated this as a "desolate area" the word gezerah also has the connotation of cutting.  This indicates that the cliff would cut and tear the goat into small pieces (gezarim) because it had sharp, jutting rocks and was not smooth.  As the goat would fall from one jagged rock to another, it would be shredded to pieces. (Mizrachi)

Some say that the words "gezerah land" should be translated as "decree land." This teaches that, although the Torah says that the goat should be sent to the desert and thus atone for the sins of the Benei Yisrael, this is a Divine decree (gezerah) that we cannot understand with our intellect.  This is one of the commandments which cannot be understood with human intellect, very much like the Parah Adumah (Red Heifer - BaMidbar 19).  The reasons are known to G-d and we should not try to delve into them; rather, we must keep them because it is G-d's commandment.

The Torah therefore says, "the goat shall carry upon it all the sins to a gezerah land and send the goat to the desert."  G-d is saying that the commandment is a gezerah - a Divine decree - and one should not think about it but merely obey it as G-d's commandment.

Although we have said that we cannot fully understand the mystery of Azazel, we are permitted to give reasons that our minds can understand.  We can understand it to some degree, but we must realize that beyond this there are mysteries that the mind cannot penetrate. (Yoma, Chapter 6).

16:23 Uva Aharon el-Ohel Mo'ed ufashat et-bigdei habad asher lavash bevo'o el-hakodesh vehinicham sham
Aharon shall then go into the Tent of Meeting, and take off the white linen vestments that he wore when he entered the [inner] Sanctuary.  He shall leave [these vestments] there.

The Torah says that he should leave his vestments "there."  This means that after he finishes the service in the "white vestments," they are to be put aside.  They could not be used during the rest of the year nor on the following Yom Kippur.  The Torah therefore says, "He shall place them there," which indicates that htey must be put away and not used. (Yoma, Chapter 1; VaYikra Rabbah; Yeffeh Toar; Sifra; Ralbag; Bachya; Rashi)

16:24 Verachatz et-besaro vamayim bemakom kadosh velavash et-begadav veyatza ve'asah et-olato ve'et-olat ha'am vechiper ba'ado uve'ad ha'am
He shall wash his flesh in water in a sacred place and don his garments.  He shall go out and do [offer] his burnt-offering and the people's burnt-offering and atone on his behalf and on behalf of the people.
25 Ve'et chelev hachatat yaktir hamizbechah
The fat of the sin-offering, he shall burn on the altar.

After the Kohen Gadol took off his "white vestments," he would immerse in a mikvah in a sanctified area.  This immersion was carried out in the Sanctuary (Azarah).

After that he would put on his "golden vestments" and go out and offer his olah (burnt offering), which is the ram mentioned earlier.

16:26 Vehameshale'ach et-hasa'ir la-Azazel yechabes begadav verachatz et-besaro bamayim ve'acharei-chen yavo el-hamachaneh
He who sends the goat to Azazel shall wash his garments, and bathe his body in water, and afterwards he shall come into the encampment.
27 Ve'et par hachatat ve'et se'ir hachatat asher huva et-damam lechaper bakodesh yotzi el-michutz lamachaneh vesarfu va'esh et-orotam ve'et-besaram ve'et-pirsham
The sin-offering bullock and the sin-offering goat whose blood was brought to achieve atonement in the Holy [Sanctuary], he shall have removed beyond the encampment.  They shall burn in fire their skins, their flesh and their waste [that are in their intestines].
28 Vehashoref otam yechabes begadav verachatz et-besaro bamayim ve'acharei-chen yavo el-hamachaneh
He who burns them shall wash his garments and bathe his body in water and afterwards he shall come into the encampment.
29 Vehayetah lachem lechukat olam bachodesh hashvi'i be'asor lachodesh te'anu et-nafshoteichem vechol-melachah lo ta'asu ha'ezrach vehager hagar betochechem
It shall be for an everlasting statute for you; in the seventh month, on the tenth of the month, you shall afflict yourselves and not do any work, the native-born and the proselyte residing among you.
30 Ki-vayom hazeh yechaper aleichem letaher etchem mikol chatoteichem lifnei HASHEM titharu
For on this day He will make atonement for you, to purify you from all your sins, before HASHEM, you will be purified.
31 Shabbat Shabbaton hi lachem ve'initem et-nafshoteichem chukat olam
It is a Shabbat of Shabbatot to you and you must afflict yourselves; it is an everlasting statute.
32 Vechiper hakohen asher-yimshach oto va'asher yemale et-yado lechahen tachat aviv velavash et-bigdei habad bigdei hakodesh
The Kohen will atone - he who himself will be anointed nd who will be initiated - to serve in his fathers stead and dress in the linen garments, the sacred garments
33 Vechiper et-mikdash hakodesh ve'et-Ohel Mo'ed ve'et-hamizbe'ach yechaper ve'al hakohanim ve'al-kol-am hakahal yechaper
He will atone for the Holy [Sanctuary]; and for the Tent of Meeting and for the Altar, he will atone; for the Kohanim and for the entire people of the congregation he will atone.
34 Vehayetah-zot lachem lechukat olam lechaper al-benei Yisra'el mikol-chatotam achat bashanah vaya'as ka'asher tzivah HASHEM et-Moshe
This shall be to you for an everlasting decree, to achieve atonement for the Children of Yisrael from all their sins, once a year."  He did as HASHEM commanded Moshe.

One may ask a question about this verse.  The Torah says, "This shall be to you for an everlasting decree" (16:34).   This cannot mean that the Yom Kippur service will constantly be done and never be annulled.  It is impossible to bring sacrifices except when the Holy Temple is standing. These cannot be brought now when there is no Temple.  However, the Yom Kippur fast will always exist whether the Temple stands or not.  However, the term "decree," chukah is not appropriate.  This word only denotes a commandment that does not have a readily understood, logical explanation, such as the Parah Adumah (Red Heifer), regarding which it is said, "This is the decree (chukah) of the Torah" (BaMidbar 19:2).  A fast, however, is something that is quite logical, since through it one's sins committed all year long can be atoned.  Therefore, it is not proper to refer to it as a chukah.

However, the Torah teaches us a lesson. G-d does not desire a fast.  G-d does not want His creatures to suffer; rather, He wants us to abandon our sins and repent and never again do evil deeds.

On Yom Kippur, we read the following words in the Haftorah: [Yisrael says,]

"Why is it that we have fasted and You [G-d] do not see?  Why is it that we have afflicted our soul and You act as if You do not know it?"

[G-d answers,] "Because on the day of your fast you pursue your business and go about your labor. You fast for strife and contention and to smite with the fist of wickedness.  You do not fast today so as to make your voice heard on high.  Is this the fast that I have chosen, the day for a man to afflict his soul?  Is it to bow down his head as a bulrush and spread sackcloth and ashes under him?  Will you call this a fast, an acceptable day to G-d?  Is not this fast that I have chosen?  Loosen the bonds of wickedness.  Undo the bands of the yoke and let the oppressed go free, and that you break every yoke.  Is it not to share your bread with the hungry and bring the poor that are cast out into your house?  When you see the naked, cover him and hide not yourself from your flesh.  Then your light shall break forth as the morning and your healing shall spring forth speedily and your righteousness shall go forth before you.  G-d's glory shall be behind you.  Then you shall call and G-d will answer.  You shall cry and He will say, 'Here I am'" (Yeshayahu 58:3-9)

This is the meaning of the verse.  Yisrael complains to G-d and says, "Why is it that we have fasted and you do not answer?  We go all day without eating and drinking, wearing sackcloth and ashes, but You, G-d, do not see.  You have not saved us from our troubles."

G-d replies, "How can I look upon your fast day?  You are not repenting.  Even on the day of your fast, you are going about your evil deeds of robbery and malicious speech.  Your fast is only an outward thing.  Are you really crying out to G-d that He should help you from your troubles?  You are not fasting today so that your voice should be heard on high.

"Somebody who sees you externally might think that you are angels.  But you cannot fool Me, for I know one's innermost thoughts, and I know that it would have been better had you not fasted, because this fast is nothing."

G-d says, "The fast that I want is that you open up your evil bonds, that each person abandon his evil deeds and repent, and never again do those bad deeds.  Let each person do good deeds, as he is able to do.  Share your bread with the hungry.  Bring the oppressed poor into your house.  If you see a person without clothing, cover him, and at the same time do not forget your own flesh and blood, your own close relatives.  Do whatever good deeds you can. Then you will call and G-d will answer.  You will cry out and He will say, 'Here I am.'"

The Torah therefore says, "This shall be to you an everlasing decree."  The Torah is speaking of the fasts and sacrifices that must be brought on Yom Kippur.  They must both be like a chukah, even the fast.  G-d does not need your fast.  All He wants from you is repentance, so that you abandon your evil deeds.  Then you can be sure that G-d will forgive you and cleanse you of your sins.

The Torah therefore says, "You will be purified before G-d" (16:30).  "Your purification must be in the heart where it is revealed only 'before G-d.'  Then your fast will be like a chukah.  You will not need it for your sins at all." (Alshekh)

When the Torah says, "You shall be cleansed before G-d," it teaches that Yom Kippur only atones for sins between man and G-d.  It cannot atone for sins between man and man.  If a man wrongs his fellow, strikes him, embarrasses him, steals his property, or swindles him, Yom Kippur is of no avail.  Sins such as these cannot be atoned through repentance, through even the greatest charity, through Yom Kippur, through studying Torah, or through fasting.  These sins do not involve G-d, but one's fellow man.  One cannot have atonement until he returns any money he has taken and gains forgiveness for any grief he might have caused.

If the victim will not forgive him, he must take three people and ask for forgiveness three times.  This is the repentance for such a sin.  Without this, one cannot gain atonement from on high.

More than three times, however, he is not required to go.  If the victim does not forgive him by then, the victim himself is considered the sinner.

The Torah therefore says, "You shall be cleansed before G-d."  It is only with regard to sins that are "before G-d" that Yom Kippur can atone. (Yad, Teshuvah 2; Orach Chayim 606; Magen Avraham ad. loc.)


The Yom Kippur Service Explained

Seven days before Yom Kippur, the Kohen Gadol would leave his house to be brought to the Palhedrin Chamber (Lishkat Palhedrin).  This was a chamber in the Temple.  The people would bring him there with great honor.

First they would bring to the Kohen Gadol's house chairs and couches for the Chief Justice (Av Beit Din), for the President (Nasi), for the Kohen Gadol, for the Associate High Priest (Segan Ha-kohanim), and for the king.  They would also prepare seventy silver chairs for the seventy members of the Sanhedrin who would all come to accompany him.

After all these leading figures had gathered in the Kohen Gadol's house, the elders of the Sanhedrin would stand on their feet and speak words of admonition (mussar) to the Kohen Gadol. The would say, "See before whom you are entering to perform the Yom Kippur service.  Be careful to perform the service in awe and reverence and with great concentration.  Be very careful that you not stumble and die, since this is not an ordinary place.  If you make mistake  you will not perform the atonement for all Yisrael.  The atonement for all Yisrael depends on you.  Be careful in your deeds that you not stumble through some sin that you might think to be trivial.  If you have committed a sin that is trivial in the eyes of people, it is still as weighty as many, many sins.  The scales are in G-d's Hands and only He knows the value of good deeds and sins as it is written, 'For G-d is a Master of knowledge' (1Shmuel 2:3)."

They would also say to him, "Look carefully at your fellow kohanim that they not sin.  Bring them to repent.  Be very aware before whom you are going to serve, before the King of Kings, the Holy One, Blessed be He who sits on the Throne of Judgment.  Therefore, watch out and be careful that the enemy not come with you.  This enemy is man's sin.  Your have no enemy greater than he.

After the Kohen Gadol heard all these words from the elders of the court he would tell them that he had already examined and scrutinized his deeds and had repented.

They would then go to the Sanctuary (Azarah) of the Holy Temple and he would summon all his fellow kohanim.  He would bind them by oath through G-d's holy Name that each one tell him any sins that he or any others might have committed.  He would then give a remedy so that each one could repent.

The king himself would also speak well to the Kohen Gadol and promise him that he would give him great honor when he came out in peace from the Holy of Holies.

After the elders spoke all these words to the Kohen Gadol while he was still in his house, they would make an announcement in the streets, "Come, give honor to the Kohen Gadol who is leaving his house to his chamber."

When the Benei Yisrael heard this announcement, they would all come and accompany him.

This was the order in which they went before him.

First, all the descendants of the kings of Yisrael would walk.  Then would come all those who were descendants of the kings of David's line, since they were more important.  The higher the status of people the closer they would be to the Kohen Gadol.  An announcer would walk before them and announce, "Give honor to the House of David."

After the House of David, the entire House of Levi would walk.  Again a crier would announce before them, "Give honor to the House of Levi."  The House of Levi consisted of 36,000 men.  All the leaders of the Levi'im would wear white and blue silk garments.

After the Levi'im, would march 24,000 Kohanim, all wearing white silk.

After them, marched those Levi'im who would sing in the Temple.  Following them would be the Temple musicians. Then would come the trumpet blowers.

Following them would be the ones who prepared the incense and then those who made the showbread (lechem ha-panim).  They would be followed by those who made the hangings and then the members of the Temple watch and then the treasurers.  They would then be followed by all those who performed other service in the Temple.

After all these the Sanhedrin would march.

They would be followed by 250 kohanim with staffs in their hands, clearing a path for the Kohen Gadol.

Only then would the Kohen Gadol march.

After the Kohen Gadol, all the priestly elders would mark two-by-two.

At the corners of the streets through which the Kohen Gadol would march, the heads of the Yeshivot would stand.  As the Kohen Gadol passed by they would say to him, "Sir High Priest, welcome.  When you go into the Holy of Holies, pray to G-d that He give us life and health so that we can immerse ourselves in His holy Torah."

When the Kohen Gadol would arrive at the gate of the Temple mount, which was the enclosure surrounding the Temple, he would recite a prayer.  He would pray for the peace for the kings of the Davidic line, the kohanim and the Temple.  When he prayed, the sound of the Amein responded by this great mass of people was so loud that any bird flying in the area would fall to the ground.

The Kohen Gadol would then prostrate himself before all the people and then he would go to his special chamber, trembling and with tears in his eyes. Two leaders of the Kohanim would go with him and then would separate all his fellow Kohanim from him.

All this honor was give the the Kohen when they entered the Temple.  However, when he left they would give him many times as much honor.  Everyone who lived in Yerushalayim would come to greet him with candles and burning torches in their hands.  They would all be wearing white garments. Every window would be decorated beautifully and lamps would be lit in the windows.  So many people would accompany the Kohen Gadol that he would not be able to reach his house before midnight.  All would try to kiss the Kohen Gadol's hand.

May G-d grant us that we quickly see the Holy Temple built and see the great glory that will exist there.  It is thus written, "Greater will be the glory of the last house than the first" (Chaggai 2:9). Amein.

All seven days that the Kohen Gadol was separated from his house in the chamber he also had to be separated from his wife.

During this week, they would sprinkle on him water mixed with ashes of the Parah Adumah (Red Heifer), on the third day of his separation and on the seventh day.  This was because there was concern that he might have come in contact with the dead without being aware of it.  The Torah says regarding defilement by the dead, "He must be purified on the third day and on the seventh day..." (BaMidbar 19:12).

During those seven days, the Kohen Gadol would be made accustomed to offer the tamid offering that was presented every day.  He would dash the blood of the tamid offering on the Altar, and he would also burn the incense, and clean out the lamps of the Menorah, and burn the parts of the tamid on the Altar.

He was given elders of the Sanhedrin during those seven days to teach him and to review all the service that he would perform on Yom Kippur.  Those sages would say to him, "Sir High Priest, recite the order of the service with your mouth, lest you have forgotten or lest you have not learned it properly."

On the seventh day, which was the day before Yom Kippur, they would stand the Kohen Gadol facing the eastern gate of the Temple.  They would bring bulls, rams, and sheep before him and make them pass by so that he would become accustomed to seeing and dealing with the animals that were used for the service.

All seven days, they would not withhold any food or drink from him.  The day before Yom Kippur, however, they would withhold from him any food that heats up the body that may bring him to have a nocturnal emission.  Thus, he had to avoid such foods as eggs and milk.  He also was not allowed to eat too many other foods, since overeating can cause one to sleep and this was not a proper time for that.  On Yom Kippur night he was suppose to be up all night and not sleep, lest he have a nocturnal emission.

On the day before Yom Kippur, the Kohen Gadol would be bound by oath.  They would say to him, "Lord High Priest, we are the agents of the court and you are an agent of the court and our agent.  We swear you by the ONe whos Name rests in this house that you not change anything from what we told you regarding the Yom Kippur service."

This oath was because of the incense, so that the Kohen Gadol would not offer it as the Saduccees did.

When the elders made that oath, he would go aside and weep, and they would also go aside and weep.  The Kohen Gadol would weep because they suspected him of being a Saduccee, while they would go aside and weep because it was very possible that they had suspected an innocent person, and one who suspects an innocent person is punished through his own body.

All through the night on Yom Kippur, the Kohen Gadol would lecture if he was a scholar.  If not, others would lecture on Torah subjects in his presence.  Whenever he became drowsy, the young kohanim would snap their fingers to wake him up.  They would say, "Lord High Priest, stand up on your feet so that you not fall asleep."  This would continue until the first light of dawn. (Yad, Avodat Yom HaKippurim 4)


How the Daily Service Would Begin

Each day the kohanim would draw lots to see who takes the ash offering (terumat ha-deshen) from the Altar, after the morning dawned.  (Yad, Temidim U'Mussafim 5)

On Yom Kippur, however, this lottery was made at midnight since by dawn the Sanctuary (Azarah) was completely filled with men.

They would place a linen sheet between the Kohen Gadol and the people and he would take off his weekday clothing.  He would then immerse in a mikvah and dry himself off and put on the golden vestments. He would then wash his hands and feet from a golden basin.  it is true that the Kohanim normally washed their hands from the special washstand known as the Kiyor.  However, on Yom Kippur, out of respect for the Kohen Gadol, a special gold basin would be used.

The Kohen Gadol would then begin the slaughter of the morning talmid.  He would slaughter the major portion of the two "signs" (simanim), the gullet and the windpipe then allow another Kohen to complete the slaughter.

The Kohen Gadol would accept the blood in a vessel and dash it on the Altar according to the law.

He would then go into the Sanctuary (Hechal) and he would prepare five lamps on the Menorah and he would also burn the incense that was burned together with the morning tamid.  Then he would prepare the last two lamps of the Menorah and burn the tamid offering on the Altar as it was done every day as discussed in Parashat Tzav.

After that he would bring the libation offering, which consisted of one tenth efah (two quarts) of wheat meal and the wafer offering (minchah chabitin), which was the minchah offering that the Kohen Gadol brought every day (6:13).  He would then pour the libation of wine with the tamid offering as was done every day.

After offering the daily tamid offering he would present a bull and seven lambs, which was the additional or Mussaf offering (BaMidbar 29:8).

If Yom Kippur fell on Shabbat, before the Yom Kippur mussaf the two lambs of the Shabbat mussaf would be presented.  On the Shabbat and festivals, offerings were presented in addition to the tamid.  These were referred to as the mussaf offerings (Parashat Pinchas)

After finishing the tamid and the bull and seven sheep which were the mussaf offering, the Kohen Gadol would go into the chamber where the hides of sacrifices were brought.  This was one of the eight chambers that were in the Hall of the Benei Yisrael (Ezrat Yisrael).  It was called the Parvah chamber (Lishkat Ha-Parvah).  The Kohanim would spread a linen sheet between the Kohen Gadol and the people.  Before he took off his gold vestments, he would wash his hands and feet in the same manner discussed earlier.  Then eh would take off his gold vestments, immerse himself in a mikvah, and put on his white vestments.  These were the linen vestments in which he would perform the Yom Kippur service.

He would then wash his hands and feet again and come to the bull which the Kohen Gadol had to bring out of his own property.  The bull was standing between the Main Hall (Ulam) and the Altar.  Its head was facing toward the south.  The Kohen Gadol would stand to the east, facing west, and he would then do the laying of hands (semichah).  That is, he would press his two hands on the head of the bull.

The Kohen Gadol would then confess.  He would say, "O G-d I have erred, I have sinned, I have rebelled before You..." as we have cited in the Avodah service.  Instead of saying "G-d," he would actually pronounce the Tetragrammaton (YKVK).

When the kohanim and the people heard the Kohen Gadol pronounce the Tetragrammaton, the would bow and prostrate themselves on the floor, and they would say,

Blessed be the Name of His glorious kingdom forever and ever.

The Kohen Gadol would draw out his pronunciation of the Tetragrammaton so that he would finish just as the people finished saying, "Blessed be the Name of His glorious kingdom forever and ever."   He would then complete the verse, saying "You will be cleansed."  [He was saying the verse "before G-d (YKVK) you will be cleansed" (16:30).] (Yad, Avodat HaKippurim 4)

When the Kohen Gado recited the Tetragrammaton on Yom Kippur it could be heard at a very great distance.  This was a great miracle, like when the Torah was given, as it was written, "Moshe spoke and G-d answered in a voice" (Shemot 19:19).  G-d made Moshe's voice so strong that all 600,000 Benei Yisrael could hear it.  Similarly, the same was true of the Kohen Gadol.  G-d would make his voice so loud so that all the people could hear it.

We thus say in the Avodah:

When the Kohanim and the people standing in the Sanctuary heard the Explicit Name emanating from the mouth of the Kohen Gadol...

The words, "emanating from the mouth of the Kohen Gadol" denotes that the Name came forth on its own accord. (Tzeror HaMor, Yitro; Shenei Luchot HaBrit; Lekach Tov)

The Kohen Gadol would then go to the Nikanor Gate, which was one of the seven gates in the large hall.  This gate was by the Benei Yisrael's Hall (Ezrat Yisrael) to the east, to the north of the Altar.  There, two goats were waiting.  These two goats had to be alike in appearance and size and in value.  They were also purchased together.

The Kohen would make a lottery with two golden tabs.  On one of them it was written, "L'YKVK" (to G-d) an the other "L'Azazel."  They were in a wooden box which was large enough for the Kohen Gadol's two hands to fit in at once.

The Assistant Kohen Gadol stood to the right of the Kohen Gadol, and the head of the paternal house, that is, the leader of the kohanim whose turn it was to serve that day, stood to his left.  The two goats stood facing the west, that is, toward the sanctuary.  One was to the right of the Kohen Gadol an done was to his left.


The Kohen Gadol would place both his hands into the box at once take out the two lots.  He would open his hands.  If the lot to G-d was in his right hand, the Assistant Kohen Gadol would say, "Oh Lord High Priest, lift up your right hand to honor G-d's Name."  If it was in his left hand, he would say, "Lift up your left hand."

The Kohen Gadol would place the two lots on the two goats.  The lot that came in his right hand he would place on the goat stand to his right and the one in his left would be placed on the goat standing to his left. When he placed the lot on the goat designated for G-d he would say, "A sin offering to G-d."  However, instead of saying "G-d" he would actually pronounce the Tetragrammaton (YKVK).

When the Kohanim and people would hear this Name, the would prostrate themselves in the manner discussed earlier.

The Kohen would then tie a hank of crimson wool between the horns of the goat designated for Azazel.  This was so that the two goats would not be confused. (Bertenoro on Mishnah, Yoma, Chapter 4)

From the Chamber of Vessels (Lishkat HaKelim) where the sacred vessels were kept, they would bring out a spoon and a fire pan full of incense. It was brought to the Kohen Gadol and he would take a double handful.  It could not be piled too high nor could it be lacking less than a full handful.  He would empty it out from his hands into the spoon.  He would take the fire pan in his right hand and the incense in his left and enter the Holy of Holies.  This was the inner sanctuary where the Aron containing the two Tablets stood.  He would place the fire pan between the Aron's poles, which were made of acacia wood covered with gold and were used to carry the Aron when they traveled.


He would hold one end of the spoon with some of his fingers and his teeth, and he would empty out the incense from his palms with is thumbs.  He would fill the palms of his hands with the incense, as it was at first.  This was one of the most difficult services in the Temple.  Then he would place the incense on the coals, near the Holy Aron, far enough from it that it would not become soiled by the smoke.  For this reason, he would place the incense at some distance from the Aron.  He would then wait there until the entire place was filled with the smoke of the incense.

Then he would walk backwards in awe and reverence, little by little until he emerged from the veil.  He would then come into the Hechal sanctuary, which was just outside the Holy of Holies.  There he would recite a short prayer. He would not remain in the Hechal sanctuary too long, so as not to frighten the Benei Yisrael, since if he stayed there too long they might become concerned and fearful that he had died because of some sin that he committed.  As was written before, it is forbidden for any person to be in the Hechal sanctuary when the Kohen Gadol entered the Holy of Holies to burn the incense and when he sprinkled the blood of the bull and the goat in the sanctuary.


The prayer that the Kohen Gadol would recite is, "May it be You Will O HaShem our G-d and G-d of our fathers that this coming year be to us and for the entire House of Yisrael wherever they are..." This entire prayer is found in the Avodah.

The Kohen Gadol would leave the Hechal sanctuary and take the blood of the bull that was being mixed.  He would enter the Holy of Holies a second time and sprinkle the blood in front of the Kaporet (ark cover). He would sprinkle it eight times.  First, he would sprinkle it upward.  Of course, the blood would not touch the Kaporet; rather, it would fall below.  the seven last times he would direct his hands downward and sprinkle directly toward the Kaporet.  Each time he would sprinkle, he would count one, one and one, one and two....


The Kohen Gadol would then leave the Holy of Holies and he would put the blood of the bull on the golden pedestal in the Hechal sanctuary.  There were to gold pedestals in the Hechal sanctuary.  On one of them he would place the blood of the bull.

He would then leave the Hechal sanctuary and slaughter the goat which had on it the lot for G-d.  He would receive the blood in another vessel.  He would then enter the Holy of Holies and sprinkle the blood in exactly  the same manner as he did the blood of the bull.

He would then leave the Holy of Holies and put the goat's blood on the second pedestal in the Hechal sanctuary.

He would take the blood that he put on the first pedestal and sprinkle it seven times toward the parochet (veil) in the direction of the Holy Aron.  Of course, he would be standing outside the Holy of Holies at this time.


He would then put down the bull's blood and take the goat's blood, and he would sprinkle another eight times toward the parochet in exactly the above manner.

He would then pour the bull's blood into the goat's blood and then pour all the blood back into the vessel that held the bull's blood, so as to mix the two bloods together very well.  He would then go to the Golden Incense Altar and stand between the Altar and the Menorah.  He would then sprinkle the mixed blood on the four corners of the Incense Altar, beginning with the northeast corner and ending with the southeast corner.  On the other three corners, he would sprinkle upward, but on the last one he would sprinkle downward so that the edge of his robe would not become stained by the blood.


The Kohen Gadol would then push aside the coals and ashes of the Altar to both sides so that its golden top was visible.  On this uncovered area he would then sprinkle seven times to the south.

He would sprinkle blood a total of 43 times during the service.  Each time, he would dip his finger in the blood and sprinkle it.

The Kohen Gadol would then leave the Hechal sanctuary and pour out the rest of the blood on the western foundation of  the outer sacrificial Altar.

The Kohen Gadol would then come to the goat upon which there was the lot "L'Azazel."  He would place both his hands on it and make confession for all Yisrael.  He would say, "O HaShem, Your people have erred, sinned and rebelled before You..."  He would actually pronounce the Tetragrammaton and the Kohanim and the people hearing it would prostrate themselves to the ground.


He would then call one of the Kohanim who had been designated from the day before Yom Kippur, and would give him the goat to bring to the desert.  On the day before Yom Kippur, people would go to huts that had been put up previously to accompany the person sending it.  Those in the last hut would stand at the edge of the area where one can go (t'chum) to see from a distance what the person sending it would do.

Half of a hank of scarlet wool he would tie to the rock and half he would tie between the goat's horns.  He would then push the goat from the cliff.  Before it reached halfway down the mountain it was totally dismembered.  He would then say, "This is the way the sins of the House of Yisrael should be destoryed."


The Kohen would then come to the bull and goat whose blood was sprinkled in the Holy of Holies and the Hechal sanctuary.  He would take out the designated portions and place them in a basin, which is one of the Temple vessels, to be burned on the Altar.  The body of the bull and the goat were carried by four people on two poles, two before and two after.  It was brought out of Yerushalayim to a place that was called "the Place of Ashes" (Beit Ha-deshen).


The Kohen Gadol would then go out to the Women's Chamber (Ezrat Nashim).  He would sit there, and all the people would stand opposite him.  The beadle would take a Torah scroll and give it to the head of the congregation.  The head of the congregation would give it to the Assistant Kohen Gadol and the Assistant Kohen Gadol would give it to the Kohen Gadol.  The Kohen Gadol would then stand up and read from Acharei Mot (VaYikra 16), "Only on the tenth..." (VaYikra 23:26-32), in the portion of Emor.  The Torah would then be rolled up and the Kohen Gadol would take it in his bosom and say, "More than I have read is written here." He would then recite the section regarding the Yom Kippur mussaf (BaMidbar 29:7-11) by heart.

Blessed are You, HaShem, Who forgives the sins of Your people Yisrael in mercy.

Blessed are You, HaShem, Who has chosen Tziyon.

Blessed are You, HaShem, Who chose Yisrael.

The sixth  blessing was to bless the Kohanim that G-d should accept their service.  He would end this blessing by saying:

Blessed are You, HaShem, Who sanctifies the kohanim.

In the seventh blessing he would present supplication and prayers, as he could.  He would conclude:

O HaShem helpYour people Yisrael, since Your people need help. Blessed are You, HaShem, Who hears prayer. 

These were the seven blessings that the Kohen Gadol would recite.  Then he would wash his hands and feet and take off his white vestments.  He would immerse and put on his golden vestments.  He would wash his hands and feet again and present the mussaf goat offering as a sin offering.  At night, the Kohen would eat its meat.

He would then present his ram and the ram for the mussaf offering which was called "the people's ram."  Both of these rams were presented as burnt offerings.

He would then burn the designated parts of all these offerings, as well as the designated parts of the goat that was burned outside of Yerushalayim.

The Kohen Gadol would then offer the afternoon tamid along with its minchah offering and libations and the rest of his wafer offering.  These would be prepared according to the law.  After it was all completed, he would wash his hands and feet and take off the gold vestments.  He would immerse, dry himself off, and wash his hands and feet.  He would put on his white vestments and enter the Holy of Holies to take out the spoon and fire pan used for the incense, which he had left there.

He would then wash his hands and feet again, take off his gold vestments and immerse.  Each time before he immersed, he would wash his hands and feet and he would also do the same after immersing.  He would then put on his gold vestments and burn the evening incense and light the Menorah as on other days.

He would then wash his hands and feet, take off his gold vestments and put on his ordinary clothing and return home.  All the people would accompany him with great honor, as discussed earlier.

When Yom Kippur was over, he would make a great feast for friends and relatives.  It would be to him like a festival of great joy since he left the Holy of Holies in peace.


After Yom Kippur, he would go to the goldsmith.  He would have him make a gold tablet, upon which was engraved the words,

I _________ son of _________ served as Kohen Gadol in the great and holy Temple, serving the One whose holy Name dwells here, in the year __________ of creation.  May the One Who let me be worthy of performing this service also allow my son to perform this service.  May it be Your Will that You have mercy on us.

Therefore may it be G-d's Will that He have mercy on us and bring us out of this exile for the sake of His Name.  May He return us to His Divine service quickly in our days.  May this be His Will.

-----------------

Parashat Kedoshim
Vayikra 19:1 - 20:27

19:1 Vayedaber HASHEM el-Moshe lemor
Hashem spoke to Moshe telling him to
2 Daber el-kol-adat benei-Yisra'el ve'amarta alehem kedoshim tiheyu ki kadosh ani HASHEM Elokeichem
speak to the entire Benei Yisrael community and say to them: You must be holy because I, HASHEM your G-d, am holy.

The Parsha of Kedoshim abounds in Mitzvot and Halachot. The Midrash asserts that this Parsha mentions as many as seventy different Mitzvot (including the laws of forbidden marital relations at the end of the Parsha).

How did Moshe usually give over the Divine teachings to the nation?

The teach method which Moshe used during his lifetime was as follows:

• First, he summoned his brother Aharon and taught him privately. He expounded Hashem's instructions to him on a profound level of comprehension. Aharon thereafter took a seat to Moshe's left.
• Moshe then summoned Aharon's sons. In their father's presence, Moshe again taught them the Torah passage or halachah on a level suited to their understanding.
• Aharon and his sons seated themselves next to Moshe, and the Elders were summoned.
• Moshe repeated the same Torah passage to the Elders in am manner intelligible to them, since their spiritual standing was not of the same caliber as that of Aharon's sons.
• Finally, all the Jewish men were summoned. With all the above mentioned groups still present during the session, Moshe elucidated Hashem's word once more. Now he explained it in such a fashion as could readily be grasped by all those attending.

Kilayim - The Prohibition Against Mixing Different Species

The Torah mentions various prohibitions against mixing of different kinds.

Hashem says, "In the Six Days of Creation, I separated all animals and plants according to their own kind. Respect and guard this separation, and do not intermingle the different species."

Parashat Kedoshim discusses:

• The prohibition against crossbreading animals.
• The prohibition against sowing two different kinds of seeds in the same field and grafting two kinds of trees or vegetables.
• Shaatnez - the prohibition against wearing a garment made of both wool and linen.

On the 14th of Nissan, Adam announced to his sons, "On this day, the Jews will bring Pesach offerings to the Almighty and consume them at night. It is therefore proper that you should sacrifice on this day, too." At that, they both offered korbanot. Kayin brought inferior flax (the plant from which linen is fabricated) whereas Hevel offered up the best of his unshorn sheep. he donated to the Almighty not only their flesh but the wool, too. Hashem rejected Kayin's offering and accepted only Hevel's gift. This evoked Kayin's jealously and led him to murder his brother. Said Hashem, "The offerings of Kayin and Hevel - linen and wool - shall never more intermingle, not even in garments worn by people."

On a simple level, then, refraining from wearing a mixture of wool and linen brings to our minds the unfortunate events connected with Kayin's and Hevel's offerings, reminding us to maintain peace and unity.

Zohar, on a profound level, understand Kayin and Hevel to symbolize the hostile forces of tumah and kedushah. By mingling their offerings, wool and linen, a spirit of tumah is created. K'lal Yisrael are admonished to be holy, and must observe the law of shaatnez to refrain from bringing tumah into the world.

Rambam also explains in Moreh Nevuchim (3:37) that the Torah forbade wearing a mixture of wool and linen since the idolatrous priests and magicians use to wear such types of garments in the service of idols.

An exception to the shaatnez prohibition is a garment containing tzitzit, which may possess woolen fringes, even if it is from linen. Another exception is the bigdei kehunah (priestly garments), the avneit, choshen, and efod (priestly belt, breastplate, and apron) which were woven from linen and yet contained woolen threads.

These garments were manufactured at the specific instruction of Hashem. Since they are spiritually perfect, their containing shaatnez does not bring down the powers of tumah.


To Be Holy by Distinguishing Ourselves from the Nations

The Parsha begins by admonishing a Jew to become holy and concludes with the same commandment (Vayikra 20:7, 26)

The last part of the Parsha emphasizes that we achieve sanctity by distinguishing ourselves from the habits of the non-Jewish world, for example:

• while they eat non-kosher food, we must limit ourselves to the species permitted by the Torah (20:25)
• while they consult the ov and yidoni sorcerers (mediums and oracles) concerning the future, we may not do so but are bidden to consult Hashem's prophets. (20:27)
• their way of life is immoral (although they must also observe the basic laws of morality), while of us Hashem expects a superior standard of kedushah.

- MeAm Lo'ez; Bachya; Rashi; Baal HaTurim, Midrash

Parashat Tazria - Metzora
VaYikra 12:1 - 15:33
Haftarah
2Melachim 7:3-20

Hashem's Numerous Kindnesses to the Unborn

12:1 Vayedaber HASHEM el-Moshe lemor
Hashem spoke to Moshe saying,
2 Daber el-benei Yisra'el lemor isha ki tazria veyaldah zachar vetame'ah shiv'at yamim kimei nidat devotah titma
"Speak to the Children of Yisrael, saying, If a woman conceived seed and gives birth to a male child she will be ritually unclean for seven days; as the days of her menstrual flow, she will be unclean.
3 Uvayom hashmini yimol besar orlato
On the eighth day, the flesh of his foreskin shall be circumcised.
4 Ushloshim yom ushloshet yamim teshev bidmei tahorah bechol-kodesh lo-tiga ve'el-hamikdash lo tavo ad-mel'ot yemei tahorah
For thirty-three days she will remain [in the status] that the blood [she sees] is ritually pure.  She shall not touch anything holy and she shall not come into the Sanctuary, until the days of her purity are completed.
5 Ve'im-nekevah teled vetam'ah shvu'ayim kenidatah veshishim yom vesheshet yamim teshev al-demei tahorah
If she gives birth to a female she will be unclean for two weeks as during her menstruation   For sixty-six days she shall have a waiting period during which her blood is ritually clean.

Hashem prefaced the laws concerning a child-bearing woman with the words, "Isha ki sazria" - If a woman conceived seed.."

This phrase brings to our notice His great kindness even to the unborn. The growth of the fetus in the mother's womb inspires a person with gratitude to the Creator for having miraculously provided for him even then.

The Midrash describes that period:

The Angel in charge of conception is called לילה (Lailah). When the Almighty wishes a human being to be born, He bids the Angel Lailah, "Bring me this and this neshamah (soul) from Gan Eden!" The neshamah, though, resents being uprooted from its Divine source, and complains to Hashem, "I am pure and holy, linked to Your Glory. Why should I be degraded by having to enter a human body?" "It is not as you say," Hashem corrects it. "The world where you will live surpasses in beauty the one from where you emanated.* You were fashioned for the sole purpose of becoming part of a human being and being elevated by his deeds."

*The meaning of this phrase is that although in Olam Habah the soul enjoys undisturbed tranquility and bliss, nevertheless, the present world, despite all its tribulations, is of greater beauty. Only as long as a person lives on earth does he have the opportunity to study Torah and fulfill the mitzvot, thus accumulating merits.

Hashem subsequently compels the soul to merge with the seed for which it was destined. Even before the fetus is formed, the angel inquires of Hashem, "What shall be its fate?"

At that point, the entire future of the unborn child is preordained. The Almighty determines whether it is to be male or female, whether he (or she) shall be healthy or suffer from some sickness or handicap, his appearance, the degree of his intelligence, as well as all his mental and physical capabilities. Moreover, all particulars of his circumstances are already decided - will he be wealthy or poor, what shall he possess, and who will be his future spouse.

We see that all details of a person's life are predestined. However, there is one exception. Hashem does not decree whether someone will become a tzaddik or a rasha. Each one decides how to fashion himself by means of the faculties and capabilities that were preordained for him.

While in the mother's womb, the child is taught the entire Torah. He is shown a vision of both Gan Eden and Gehinnom, and the angel in charge of him entreats him, "Become a tzaddik! Do not become a rasha!" When the child enters the world the angel strikes his lips, causing all the Torah knowledge previously imparted to him to be forgotten. Nevertheless, that knowledge was absorbed by his subconscious mind, enabling him to retrieve it during his lifetime.

While Hashem appointed an angel in charge of pregnancies, He Himself directly supervises childbirth.

The keys to three matters, which are vital to mankind, were not entrusted to an angel but rest in the hands of the Almighty Himself:

1. Childbirth
2. Rain (in this context, "rain" also refers to parnassah since when most Jews were occupied with farming, the quality of the crops, and hence their livelihood, was dependent upon rain.)
3. Techiat HaMeitim (the Resurrection of the dead).

In the previous sections, the Torah discussed the laws involving animals, birds and invertebrates, those which are ritually clean and those which are unclean.  In this portion, the Torah discusses ritual uncleanliness involving the human body.

One reason the Torah speaks about the laws of animals before those of humans is because this is the order of creation.  Man was created after all the other animals.

This is so that man should learn a lesson and behave with great humility, without any pride.  If a person shows pride he can be told, "even a gnat, which is an insignificant creature, was created before you."  But if a person is a good Jew, he is then told, "You were created before the angels."

As far as laws are concerned, the same thing is true.  First the Torah discusses laws involving unclean animals, concluding, "This is the Torah of animals, birds and every living creature..." (11:46).  The Torah then begins, "When a woman conceives" going on to the laws of leperous marks and the like. (Sanhedrin, p. 38; Bachya)

The main advantages that man has over animals are his intellect and his ability to speak.  Therefore, if a person is worthy of using his intellect and speaking ability to study Torah and fulfill G-d's commandments, he takes precedence even over the angels.  However, if he uses them to speak maliciously and trivially, then even animals are better than he because an animal remains silent. (Yad Yosef, Metzorah)

The Torah begins, "When a woman conceives and gives birth to a male child."  The Torah literally says, "When a woman produces seed and gives birth to a male." This teaches that even if the child is not fully formed but is miscarried, or is crushed like seed or semen, the law is that the woman is unclean and has the same status as a menstruate (niddah).  She is then unclean for seven days just as a niddah is.

The Torah therefore says, "If a woman produces seed and gives birth to a male."  The Torah could have simply said, "If a woman gives birth."  Why does it have to say "When she produces seed and gives birth to a male"?  The Torah could have simply used the same expression it used later, "If she gives birth to a female.

The Torah is informing us regarding that which we spoke about earlier.  Even if the fetus is crushed and has the appearance of a blob of semen, the woman is still unclean.

Moreover, even if the woman gives birth without any blood whatsoever she nevertheless has the ritually unclean status for seven days.  With the additional seven clean days, this is a total of fourteen days.

According to the law, when a woman gives birth to a male, she is unclean for seven days.  For the thirty-three days between the seventh day and the fortieth day, any blood that she sees is considered "clean blood."  This is what the Torah means when it says, "For thirty-three additional days she shall have a waiting period during which her blood is ritually clean."

This indicates that from the seventh until the fortieth day her blood is clean as far as her husband is concerned, with regard to marital relations.  However, with regard to touching sacred offerings or entering the sanctuary she is still not permitted until the end of the forty days.

If a woman gives birth to a girl the number is doubled.  For two weeks, or fourteen days, she is unclean.  For sixty-six days from the fourteenth until the eightieth day, any blood she may see is ritually clean.  The Torah therefore says, "Sixty-six days she shall have a waiting period during which her blood is ritually clean." (Yoreh Deah 195; Bet Yosef ibid.)

This teaches that from the fourteenth day until the eightieth day the woman has sixty-six "clean" days, during which her blood is ritually clean.

However, the custom today among all Yisrael is to consider the woman forbidden to her husband if she experiences any vaginal bleeding during the thirty-three days for a male or the sixty-six days for a female.  The husband must separate from her as if it were menstrual blood, and she is ritually unclean.  We have an obligation to keep this custom and not deviate from it.  One who violates this is considered to be violating the words of our sages who forbade it. (Tur; Bet Yosef; Geonim; Hagah ibid.; Chinuch)


The Miracle of Conception

There is also another reason the Torah says, "A woman who produces seed and gives birth to a male" and does not simply say, "When a woman gives birth to a male."  This teaches us that G-d's great mercy and the miracles that He does with the fetus when it is in its mother's womb.  Out of one drop of seed a child is formed with a complete soul.

This is like a man who secretly gives his friend a silver basket to watch.  After awhile, he comes to take the basket and his friend publicly gives him a gold basket in return.  Does he not have to give his friend great thanks for this?  Not only did his friend take good care of the object for safe-keeping but he gave him something worth many times as much.

The Torah therefore, says, "When a woman has seed and gives birth to a male child." The Torah is saying that a vile-smelling drop of seed is given to G-d for safekeeping and He returns it as a living child with a soul.

If a person is in a dungeon he is in very great straits.  No one is concerned about him, whether he is alive or dead.  Then if someone comes and is concerned for him, lighting a lamp for him and caring for him, how much gratitude must that person show to the other all his life for the great kindness he did to him.  If not for the friend he would have been dead. (VaYikra Rabbah; Yalkut Shimoni; Yeffeh Toar, ad loc.)

How much more so must a person show gratitude to G-d for the great mercy that He did.  When a person was in his mother's womb, he was in a tight narrow place like a harsh dungeon.  G-d cared for him and fed him and prepared everything that he needed.  Beyond that, G-d provided him with a lamp through which he could see from one end of the world to the other (discussed in the commentary on Parashat Bereishit).  How much more so must a person praise and thank G-d all his life! (Niddah, Chapter 3; Tosafot ad loc.)

G-d also does another miracle with the fetus when it is in the womb.  Usually, if a person has a purse full of money and turns it so that its opening is downward, all the money falls out and nothing remains in the purse.  However, the fetus remains in its mother's womb and does not fall out and die.  This is a greater miracle in a woman than in an animal.  An animal walks horizontally; therefore, the fetus is lying down and cannot fall out.  A woman, however, walks upright and the child should be able simply to slip out of the womb and fall.  G-d in His mercy watches so that the child will not fall out and die. (VaYikra Rabbah; Yalkut Shimoni)

Iyov thus said, "Life and mercy You did with me, and Your providence watched over my spirit" (Iyov 10:12).  Iyov was praising G-d for His great mercy and the great miracles that He did for him while he was in the womb.  G-d watched over him and kept him alive so that he did not fall out and die. (Niddah, Chapter 3;     Zohar; Tanchuma)

Another miracle G-d does with the fetus is that normally, if a person is in a tight, hot place, he becomes crushed and dies.  However, here the child is in a very hot place for the nine months that he is in the womb.  G-d watches over him and keeps him alive.

There is another reason the Torah says, "If a woman produces seed and gives birth to a male."  This teaches that if the woman discharges fluid before the man, the child will be a male.  If the man discharges seed first, the child will be a female. (Zohar, Bereishit)

If a person sanctifies himself during sexual intercourse he will be worthy of his children being boys.  Moreover, they will grow up to be good Jews and the Evil Inclination will not have any power over them. However, if a person has sex merely for his own enjoyment and behaves without shame then his children will be evil and arrogant. (Zohar Chadash, p. 12)

One of the questions that the people of Alexandria asked Rabbi Yehoshua ben Chanania was, "What method can be used to guarantee that one will have male children?"  He answered them, "Marry women who do good deeds and who are modest.  Then sanctify yourselves during intercourse and do not speak more than is necessary.  Then pray to G-d, since this is in His hands." (Niddah, Chapter 10)

For this reason, Parashat Tazria, which involves conception, comes right after the verses which say, "You shall sanctify yourself and you shall be holy" (11:44, 45).  This teaches that if a person sanctifies himself during sexual intercourse he will be worthy of having virtuous male children. (Shevuot, Chapter 2; Yalkut Shimoni)

If a person is careful regarding the laws of niddah (discussed in Parashat Bereishit, Chapter 6), he will be worthy of having sons and circumcising them at eight days old.  The Torah therefore says, "On the eighth day (the child's) foreskin shall be circumcised."

This is what the Scripture says, "Give a portion for seven and also for eight" (Kohelet 11:2).  This teaches that if a person "gives a portion for seven," being careful regarding the seven days of menstrual impurity, then G-d will give that person "a portion of eight" - he will have a son and bring him into the covenant of Avraham when he is eight days old. (VaYikra Rabbah; Yalkut Shimoni)

12:6 Uvimlot yemei tahorah leven o levat tavi keves ben-shnato le'olah uven-yonah o-tor lechatat el-petach ohel-mo'ed el-hakohen
When the days of her purification are completed, be it for a son or for a daughter, she shall bring a lamb, in its first year, as a burnt-offering and a young pigeon or a turtledove as a sin-offering, to the entrance of the Tent of Meeting, to the Kohen.
7 Vehikrivo lifnei HASHEM vechiper aleiha vetaharah mimekor dameiha zot torat hayoledet lazachar o lanekevah
He will bring it before HASHEM and atone for her and she will be cleansed from the source of her blood; this is the Torah regarding the woman who gives birth to a male or to a female.
8 Ve'im-lo timtza yadah dei seh velakechah shtei-torim o shnei bnei yonah echad le'olah ve'echad lechatat vechiper aleiha hakohen vetaherah
If she cannot afford [to acquire] a lamb she shall take two turtledoves or two young pigeons; one as a burnt-offering and one as a sin-offering.  The Kohen will atone for her and she will be cleansed."

These offerings are brought at the end of the prescribed period, after the thirty-three days for a male and after the sixty-six days for a female.  The Torah says, "The kohen shall make atonement for her and she shall be clean."

The Talmud relates that the students asked Rabbi Shimon bar Yochai, "Why does the Torah require a woman who has a child to bring a sacrifice? What sin has she committed?"

He replied, "When a woman sits on the birth stool and feels the pangs of childbirth, she swears that she will never again have intercourse with her husband.  Obviously, this is an oath that she cannot keep, since it was made under duress.  Moreover, she is required to have intercourse with her husband.  The Torah therefore requires a woman to bring an atonement offering, to atone for her vain oath." (Niddah, Chapter 3; Yalkut Shimoni; Bachya; Sifetei Kohen)

Some say that the Torah obligates the woman to bring a sacrifice to rectify the sin of Chavah, who brought death to the world.  Chavah also caused the sin of evil and so caused a woman to have to experience these terrible pains of childbirth (Bereishit 3:16).

13:1 Vayedaber HASHEM el-Moshe ve'el-Aharon lemor
HASHEM spoke to Moshe and to Aharon, saying,
2 Adam ki-yihyeh ve'or-besaro set o-sapachat o vaheret vehayah ve'or-besaro lenega tzara'at vehuva el-Aharon hakohen o el-achad mibanav hakohanim
When a person will have, in the skin of his flesh a spot of intense whiteness or an off-white spot, or a snow-white spot, and it forms on the skin of his body [like] the plague of tzara'at, he shall be brought to Aharon, the Kohen, or to one of his sons, the Kohanim.

Before discussing the laws of the leprous curse, we must first understand their reasons and the philosophy behind them.

One of the basic points of Judaism is the belief that G-d oversees the entire world, caring for each individual thing in particular.  This is known as "particular providence" (hashgachat peratit).  Not only is G-d concerned with the world as a whole, but He is also concerned with every individual, recompensing him according to his deeds.  Therefore, if a person experiences grief, whether through his property, his children, or his body, he should realize that it is not a mere accident, but it came about because of his sins.

One should not think, as fools do, that, "Evils do not come because of sin."

This is a very great mistake.  When any troubles, great or small, come to a person, they are sent through G-d's direction for the person's benefit in order to awaken him from his sleep, in which he follows the world's vanities.  He will then examine his deeds; if he did something wrong he will repent and pray to G-d to have mercy on him and forgive him his sin.

G-d is merciful and compassionate.  When He brings troubles to a person He is like a father punishing his child.  He does not immediately punish a person through his body.  First the Attribute of Justice strikes a person's property.  If he is aroused to repent and rectify his sin, fine.  If not, his body is then stricken. (Chinuch)

Therefore, when the Temple stood, first G-d would send a plague against a person's house so that discolorations would appear on the walls (14:34).

If the person repents, fine.  If not, a plague is sent against his garments, which are closer to his body (13:49).

If the person still does not repent, the the leprous plague is directed against his body.

So that we understand that these diseases are sent from on high because a person's deeds, and are not natural occurrences, G-d commanded that they be healed in a manner that normally goes against the prescribed healing processes.

Normally, skin rashes are a result of an infection of the blood, and the remedy is for a person to stroll in parks and gardens so that he not become depressed or remain alone.  If a person is alone, his blood becomes worse.

However, if a person has one of these marks on his skin, G-d commanded that as soon as the Kohen sees the mark, he should quarantine the person in a room by himself.  Normally, isolation is like a butcher's knife to a sick person. This is to awaken a person from his spiritual sleep. He should know that these diseases (nega'im) are not a natural occurrence, but are directed against him because of his sins. (Alshekh; Kli Chemdah)

This Parasha is an introduction, so that we will understand the laws of nega'im.  The Torah previously spoke of the laws of niddah (menstruation) and circumcision, even though the laws of milah were discussed in Parashat Lech Lecha (Bereishit 17:10-14)

However, the Torah teaches us that nega'im (leprous marks) come only for these three reasons:

1. The ancient scientists say that if a person has intercourse with his wife on the first day she is menstruating, the child will become a leper at the end of twelve years.  If he has intercourse with her on the second day, the child will contract leprosy at the end of twenty years.  If a person has intercourse on the third day, the child will contract leprosy in his thirtieth year; on the fourth day, in his fortieth year; on the fifth day, in his fiftieth year; on the sixth day, in his sixtieth year; and on the seventh day, in his seventieth year.  Therefore, by natural means a person can contract leprosy until he is seventy years old.
2. Another reason for leprosy is the foreskin.  If a person is uncircumcised he is very susceptible to leprosy
3. The third reason is grief, which makes the blood susceptible to infection.