## Ibn Ezra on Leviticus Chapter 16

###### Ibn Ezra on Leviticus 16:1:1
[Ibn Ezra on Leviticus 16:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:1:1)

**אחרי מות.** אחרי שהזהיר את ישראל שלא ימותו אמר השם למשה שיזהיר גם לאהרן שלא ימות כאשר מתו בניו וזאת הפרשה לאות כי בני אהרן הכניסו הקטורת לפנים מהפרכת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AFTER THE DEATH. After God warned Israel not to incur the death penalty¹ He also told Moses to caution Aaron not to die as his sons died.² This section is proof that the sons of Aaron brought the incense within the veil.³

footnotes:
¹ In Lev. 15:31.
² See Lev. 10:1,2.
³ Into the Holy of Holies. The veil separated the Holy of Holies and the rest of the tabernacle. Our chapter relates that after Aaron’s sons died, God told Moses to caution Aaron against entering the Holy of Holies so as not to die as his sons did. The implication of the latter is that Aaron’s sons died because they entered the Holy of Holies.


###### Ibn Ezra on Leviticus 16:1:2
[Ibn Ezra on Leviticus 16:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:1:2)

ומלת **בקרבתם** שם הפעל וה״א לקרבה אל המלאכה שבה תי״ו כמנהג ה״א הנקבה וטעה רבי ישועה שאמר שהוא שם במשקל חכמתם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WHEN THEY DREW NEAR.] The word *be-korvatam* (when they drew near) is an infinitive.⁴ Compare, *le-korvah* (to come unto) in *to come unto the work* (Ex. 36:2).⁵ is made up of the infinitive *korvah* plus the pronominal suffix. The *heh* in *le-korvah* has been turned into a *tav* in *be-korvatam* as is the practice with the feminine *heh*.⁶ is connected to a pronominal suffix, the *heh* changes into a *tav*. Rabbi Joshua,⁷ who says that *be-korvatam* is a noun following the paradigm of *chokhmatam* (their wisdom) (Jer. 49:7),⁸ is made up of the noun *korvah* plus a pronominal suffix. errs.

footnotes:
⁴ An infinitive with a pronoun suffixed to it.
⁵ Korvatam
⁶ When a feminine word ending in a heh
⁷ A Karaite Bible commentator.
⁸ That is; korvatam


###### Ibn Ezra on Leviticus 16:2:1
[Ibn Ezra on Leviticus 16:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:2:1)

**אל הקדש.** כנגד אהל מועד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
INTO THE HOLY PLACE. In contrast to the tent of meeting.⁹ here refers to the place that is considered holy with regard to the tent of meeting, i.e., it is holier than the tent of meeting.

footnotes:
⁹ The tent of meeting is also a holy place. Hence I.E. points out that the holy


###### Ibn Ezra on Leviticus 16:2:2
[Ibn Ezra on Leviticus 16:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:2:2)

**כי בענן.** הטעם שלא יכנס כי אם בקטרת שיעשה ענן ולא יראה הכבוד פן ימות. והנה טעמו לא אהיה נראה אליו כי אם בענן ויש אומרים כי פירוש כי בענן בעבור כי אני דר בענן על הכפורת כטעם ה׳‎ אמר לשכון בערפל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR I APPEAR IN THE CLOUD.¹⁰, which I.E. renders: for only with a cloud. It means Aaron shall only enter with incense. He shall produce smoke so that God’s glory will not be seen, and as a result he dies.¹¹,: for only with a cloud may I be seen over the ark-cover. Note, the meaning of *ki be-anan era’eh* (for I appear in the cloud upon the ark-cover) is, I will not appear to him except through the agency of a cloud.¹² means, I may only be seen through the smoke of the incense. There are those who say that the meaning of *ki be-anan era’eh al ha-kapporet* (for I appear in the cloud) is, because I dwell in a cloud upon the ark-covering.¹³ (v. 2). *For I appear in the cloud* is similar in meaning to *The Lord hath said that He would dwell in the thick darkness* (I Kings 8:12).

footnotes:
¹⁰ Hebrew, ki be-anan
¹¹ This interpretation renders ki be-anan era’eh al ha-kapporet
¹² Aaron is not permitted to look directly at God’s glory. He must screen God’s glory with the smoke of the incense. According to this interpretation ki be-anan era’eh al ha-kapporet
¹³ Hence Aaron shall come not at all times into the holy place


###### Ibn Ezra on Leviticus 16:3:1
[Ibn Ezra on Leviticus 16:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:3:1)

**בפר בן בקר.** אין פירושו שיביא הפר אל הקדש רק שיתן משלו בתחלה פר חטאת לכפר עליו ועל הכהנים ויש אומרים גם הלוים בעבור שמצאו ואת שם אהרן תכתוב על מטה לוי והוא רחוק רק הלוים יחשבו עם ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITH A YOUNG BULLOCK. Its meaning is not that Aaron should bring the bullock into the holy place¹⁴ might be taken to mean that Aaron should bring the bullock into the Holy of Holies. Hence I.E.’s comment. but rather that he first bring a bullock of his own¹⁵ for a sin offering to atone for himself and the *kohanim*. Others say also for the Levites,¹⁶ for they found, *And thou shalt write Aaron’s name upon the rod of Levi* (Num. 17:18).¹⁷ form one unit. However, this is farfetched. On the contrary, the Levites are considered among the Israelites.

footnotes:
¹⁴ Herewith shall Aaron come into the holy place: with a young bullock
¹⁵ From his own property.
¹⁶ The bullock also atones for the Levites.
¹⁷ We thus see that the Levites and the kohanim


###### Ibn Ezra on Leviticus 16:4:1
[Ibn Ezra on Leviticus 16:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:4:1)

**כתנת בד קדש.** ולא הזכיר האפוד והחשן ומעיל האפוד כי כבר הזכיר ונשמע קולו בבואו אל הקדש ומזה הכתוב למדו אנשי בית שני ששמשו בלא אורים ותומים גם נביאים היו שם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE HOLY LINEN TUNIC. Scripture does not mention the ephod,¹⁸ the breastplate,¹⁹ and the robe of the ephod,²⁰ for it earlier mentioned, *and the sound thereof*²¹. *shall be heard when he*²². *goeth in unto the holy place* (Ex. 28:35).²³ must wear the robe when he enters the Holy of Holies. Now, the *ephod* and the breastplate were attached to the robe. Hence there was no need for Scripture to repeat once again that Aaron shall wear these garments when he enters the Holy of Holies. Rashbam on Ex. 28:35 explains similarly. It should be noted that this interpretation is contrary to the accepted *halakhic* opinion which rules that the *kohen gadol* does not enter the Holy of Holies wearing the *ephod*, its band, the breastplate, and the robe. See *Rosh Ha-Shanah* 26a. Also see Rashi, “This teaches us that he must not officiate in the interior (the Holy of Holies) robed in the eight garments which were the insignia of the High Priest…in which he performed the service outside…but in the four garments…like an ordinary priest” (Rosenbaum and Silbermann). The men of the second temple who served without the *Urim* and the *Thummim*²⁴ learned from this verse [that their practice was proper].²⁵ and the *Thummim* in our verse, it appears that the wearing of the *Urim* and the *Thummim* is not essential for the service to be valid. There were also prophets there.²⁶ may officiate without the *Urim* and the *Thumim* if the latter are not available.

footnotes:
¹⁸ See Ex. 28:6-12.
¹⁹ Ex. 28:15-27.
²⁰ Ex. 28: 31-35.
²¹ The sound of the bells of the ephod
²² The kohen gadol
²³ The point is Ex. 28:35 tells us that the kohen
²⁴ Which was placed in the breastplate (Ex. 28:30).
²⁵ Since Scripture does not mention the Urim
²⁶ At the beginning of the second temple period. These prophets taught the Israelites that the kohen gadol


###### Ibn Ezra on Leviticus 16:6:1
[Ibn Ezra on Leviticus 16:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:6:1)

וה**קריב אהרן את פר החטאת.** אל פתח אהל מועד כמשפט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AARON SHALL PRESENT THE BULLOCK OF THE SIN-OFFERING, WHICH IS FOR HIMSELF. To the opening of the tent of meeting as is the law.²⁷

footnotes:
²⁷ See Lev. 4:4.


###### Ibn Ezra on Leviticus 16:6:2
[Ibn Ezra on Leviticus 16:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:6:2)

וטעם **וכפר בעדו.** כי בו יכפר בעדו ובעד ביתו אחר שישחטנו ויש אומרים כי העמדתו היא כפרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND MAKE ATONEMENT FOR HIMSELF.] This means that with it he will make atonement for himself and for his house after he slaughters it.²⁸ There are those who say that presenting the bullock²⁹. See *Sifra* and Rashi. is the atonement.³⁰

footnotes:
²⁸ See verse 11.
²⁹ The confession of his and his family’s sins made by the kohen gadol
³⁰ Spoken of in our verse.


###### Ibn Ezra on Leviticus 16:8:1
[Ibn Ezra on Leviticus 16:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:8:1)

**גרלות.** ידועים מדברי קבלת אבותינו. אמר הגאון כי עזאזל שם הר ונקרא כן בעבור שהוא תקיף כי טעם זכר השם כטעם הררי אל יקותיאל והגאון הלוי תפשו כי האל״ף במלת עזאזל הוא בין זי״ן לזי״ן ויש אומרים שהוא הר סמוך אל הר סיני והשם צוה להוליך השעיר ולהעלותו שם עד שישחט ואחר כן היו מוליכים אותו בבית המקדש להר אחר והעד שאמר ויעש אהרן וכן בחג שבועות לפי דעתי כאשר אפרש במקומו ויש אומרים כי עבודת בית שני לא היתה כראשון כי היה הכהן מחוסר בגדים ואין כפרת וזה המפרש אמר כי השעיר ישלח במדבר כי כן כתוב ושלח את השעיר במדבר וטעמו כטעם צפור המטהר מהצרעת שהוא על פני השדה מקום שאין שם ישוב והעד אל ארץ גזרה ואנחנו השיבונו כי השעיר ישלחו במדבר כאשר הוא כתוב וירדוף אחריו עד שיברח ויעל אל הצור על כן אמרו חז״ל ודוחפו ואמר רב שמואל אף על פי שכתוב בשעיר החטאת שהוא לשם גם השעיר המשתלח הוא לשם ואין צריך כי המשלח איננו קרבן כי לא ישחט ואם יכולת להבין הסוד שהוא אחר מלת עזאזל תדע סודו וסוד שמו כי יש לו חברים במקרא ואני אגלה לך קצת הסוד ברמז בהיותך בן שלשים ושלש תדענו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LOTS. We know what they are from the words of our sages.³¹ 36a. The Gaon³² says that Azazel is the name of a mountain. It is so called because of its might.³³ 63a. Azazel is a combination of *az* (strong) and *el* (tall). Azazel thus means mighty and tall mountain (Krinsky). God’s name³⁴ is mentioned in Azazel as it is in *ke-harere el* (the mighty mountains) (Ps. 36:7) and in *yakti’el* (Joktheel) (II Kings 14:7). The Gaon, the Levite,³⁵ caught him in error. He pointed out that the *alef* of Azazel is placed between one *zayin* and the other *zayin*.³⁶ in it, for the word is spelled *ayin, zayin, alef, zayin lamed*. There are those who say that Azazel is the name of a mountain close to Mount Sinai. God commanded that the goat be led and brought up there until it slipped down the mountain. Later on in the time of the temple, they led it to a different mountain. “And Aaron did” (v. 34) is proof of this.³⁷. I.E.’s point is that Scripture goes out of the way to state that Aaron did as God commanded him in the wilderness, for later on when Israel entered Israel some parts of the Yom Kippur ritual were performed a bit differently. The sending of the goat to Mount Azazel is an example. The same, in my opinion, as I will explain in its place,³⁸ is true of the festival of Shavu’ot.³⁹ There are those who say that the service⁴⁰ during the second temple was unlike that of the first, for the *kohen*⁴¹ lacked the garments⁴²., the ephod, its band, the breastplate, and the robe. and there was no ark-cover. This commentator says that the goat was sent into the wilderness, for Scripture states, *and he shall let go the goat in the wilderness* (v. 22).⁴³ The latter is similar in meaning to the bird of the one who is cleansed from leprosy⁴⁴ which is sent into the open field, an uninhabited place. *A land which is cut off*⁴⁵ (v. 22) is proof of this.⁴⁶ We answered him that they sent the goat into the wilderness as it is written.⁴⁷ However, the goat was pursued⁴⁸ until it fled and climbed up a rock. The rabbis therefore said, “and he⁴⁹ pushes it down.”⁵⁰ 67a. The point is that since a person accompanied the goat it was possible for him to push the goat off the mountain. Rabbi Samuel⁵¹ says that even though it is written that the goat offered as a sin offering is to be offered to God, the goat that was sent was also offered to God. There is no need for this interpretation, for the goat sent into the wilderness did not serve as an offering since it was not slaughtered. If you are able to understand the secret that follows Azazel⁵² (for Azazel into the wilderness). According to I.E. the word *ha-midbarah* is the key to understanding the meaning of Azazel. then you will know its secret and the secret of its name, for it has comrades in Scripture.⁵³ (goat) and *azal* (to go). There are many such compound names in Scripture. Compare, Emmanuel (God is with us). According to I. E. the meaning of *la-azazel ha-midbarah* is, for a goat that goes into the wilderness. I will reveal a bit of its secret to you in a hint. When you are thirty-three, you will understand it.⁵⁴ (satyrs). According to I.E. the *se’irim* were demons that had the shape of goats. Now it is not clear what the purpose was of sending the goat to demons who were shaped like goats. According to Nahmanides the goat was a gift to Satan so that he would not interfere with Israel’s sacrifice. However, it is doubtful that I.E. had this in mind. Weiser suggests that the goat was sent to a place of demons so that the sins which it (literally or symbolically) bore would not contaminate people, for demons dwell in a place which is uninhabited.

footnotes:
³¹ See Yoma
³² Rabbi Saadiah Gaon.
³³ Hard and rocky. See Yoma
³⁴ The divine name El. El means mighty.
³⁵ Neither I.E. nor any of the commentaries identify him.
³⁶ The word Azazel in Hebrew does not have the word alef lamed
³⁷ I.E.’s paraphrase of and he did
³⁸ See I.E. on Lev. 23:11.
³⁹ According to I.E., God commanded Israel to observe the first Shavu’ot on a Sunday. However, the latter did not apply in succeeding years. See I.E. on Lev. 23:11.
⁴⁰ The Yom Kippur service.
⁴¹ The high priest.
⁴² The priestly garments, viz
⁴³ According to this interpretation the goat was sent into the desert unaccompanied.
⁴⁴ See Lev. 14:1-7. This bird was sent unaccompanied. According to the rabbis of the Talmud the goat was accompanied by a person set aside for this purpose. This commentator believes that this was not the case in the desert, for the ritual in the second temple period was not exactly the same as the one described in our chapter.
⁴⁵ Scripture’s description of the place where the goat is sent.
⁴⁶ That the goat is sent into a wilderness.
⁴⁷ In verse 22.
⁴⁸ By a person set aside for this purpose (v. 21), literally, he pursued.
⁴⁹ The man who pursues it.
⁵⁰ Yoma
⁵¹ Rabbi Samuel ben Hofni Ha-Gaon.
⁵² Verse 10 reads, la-azazel ha-midbarah
⁵³ According to I.E., Azazel is a compound word. It is made up of the two words ez
⁵⁴ According Nahmanides what Ibn Ezra means is, if you count 33 verses you will understand why the goat was sent into the wilderness. If we count 33 verses we come to Lev. 17:7. The Torah there prohibits Israel from sacrificing to the se’irim


###### Ibn Ezra on Leviticus 16:9:1
[Ibn Ezra on Leviticus 16:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:9:1)

**ועשהו חטאת.** שישחטנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND OFFER HIM⁵⁵ FOR A SIN-OFFERING. He shall slaughter it.

footnotes:
⁵⁵ The goat.


###### Ibn Ezra on Leviticus 16:10:1
[Ibn Ezra on Leviticus 16:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:10:1)

**יעמד חי.** מהבנין הכבד הנוסף שלא נזכר שם פועלו והיה היו״ד ראוי להיותו מאוסף בשור״ק רק נרחב בעבור אות הגרון וכן יחרם כל רכושו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BE SET ALIVE. The word *yo’omad* (shall be set) is a *hofal*.⁵⁶ The *yod*⁵⁷ should have been vocalized with a *shuruk*.⁵⁸, for that is the way words in the imperfect are conjugated in the *hofal*. Compare, *yuktzar, yurad* However, it was enlarged⁵⁹) to a major vowel (a *kamatz*). because of the guttural.⁶⁰, for the root of *yo’omad* is *ayin, mem, dalet*. The word *yochoram* (should be forfeited) in *all his substance should be forfeited* (Ez. 10:8) is similar.⁶¹ rather than with a *kubbutz* because of its guttural.

footnotes:
⁵⁶ Literally, from the heavy conjugation which has a word added to it and whose subject is not mentioned.
⁵⁷ Prefixed to the root.
⁵⁸ A kubbutz
⁵⁹ It was enlarged from a minor vowel (a kubbutz
⁶⁰ The ayin
⁶¹ It too is vocalized with a kamatz


###### Ibn Ezra on Leviticus 16:10:2
[Ibn Ezra on Leviticus 16:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:10:2)

**לכפר עליו.** כי הכפור יהי עליו ופירושו לשלח אותו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO MAKE ATONEMENT OVER HIM.⁶² For the atonement shall be upon it.⁶³ It means to send him away.

footnotes:
⁶² Over it, over the goat.
⁶³ The sins will be placed upon the goat, who shall remove the sins by carrying them into the wilderness.


###### Ibn Ezra on Leviticus 16:11:1
[Ibn Ezra on Leviticus 16:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:11:1)

**והקריב אהרן.** בעבור שארכו דברי השעירים הוסיף לבאר אחר שהקריב הפר ושני השעירים אל אהל מועד יחל לשחוט את הפר שלו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AARON SHALL PRESENT. Scripture goes on to explain that after Aaron has presented the bullock and the two goats to the tent of meeting, he shall begin to slaughter his bullock. Scripture does this because⁶⁴. it dwelt at length on the goats.⁶⁵

footnotes:
⁶⁴ After stating in verse 6, And Aaron shall present the bullock of the sin-offering
⁶⁵ In verses 6-10. Our verse appears to repeat verse 6. Hence I.E.’s comment.


###### Ibn Ezra on Leviticus 16:12:1
[Ibn Ezra on Leviticus 16:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:12:1)

**המחתה.** ידועה היא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A CENSER. The meaning of *machtah* (censer) is known.


###### Ibn Ezra on Leviticus 16:12:2
[Ibn Ezra on Leviticus 16:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:12:2)

**חפניו.** שניהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS HANDS FULL. Both hands.⁶⁶) always comes in the plural form. Hence I.E. points out that here the word is to be taken literally.

footnotes:
⁶⁶ The word for a handful (chofnayim


###### Ibn Ezra on Leviticus 16:12:3
[Ibn Ezra on Leviticus 16:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:12:3)

**קטרת סמים.** היא הנזכרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SWEET INCENSE. Mentioned earlier.⁶⁷

footnotes:
⁶⁷ In Ex. 30:22-38.


###### Ibn Ezra on Leviticus 16:14:1
[Ibn Ezra on Leviticus 16:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:14:1)

היה נראה לנו כי על פני הכפרת ולפני הכפרת כמשמעו והמעתיקים אמרו כי על פני הכפרת הוא על בין הבדים ולפני הכפורת ידוע מדבריהם והוא אמת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
It would have appeared to us that *upon the ark-cover* (v. 14); *and before the arkcover* (*Ibid*.) are to be taken literally. However, the transmitters of tradition said that *upon the ark-cover* means between the staves.⁶⁸ stands between the staves of the ark and sprinkles from there. Furthermore, according to the rabbis the *kohen* does not actually sprinkle blood on the ark-cover but upward towards the ark-cover. See *Yoma* 53b. The meaning of *and before the ark-cover* is known from their words.⁶⁹ means downward in front of the ark-cover. The blood fell on the ground. See *Yoma* 53b. What they said is true.

footnotes:
⁶⁸ According to the Talmud the kohen
⁶⁹ According to the Talmud before the ark-cover


###### Ibn Ezra on Leviticus 16:15:1
[Ibn Ezra on Leviticus 16:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:15:1)

**ושחט את שעיר החטאת אשר לעם.** ועתה ישחטנו בצאתו כי יש אומרים שהוא ישחט קודם הפר ואיננו אמת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN SHALL HE KILL THE GOAT OF THE SIN-OFFERING. He shall now, when he goes out,⁷⁰ slaughter it. There are those who say that he should slaughter the goat before he slaughters the bullock.⁷¹ (v. 9) as meaning, and Aaron shall slaughter the goat. The latter is untrue.⁷²

footnotes:
⁷⁰ Of the tabernacle
⁷¹ These commentators interpret And Aaron shall present the goat
⁷² For our verse is in chronological order.


###### Ibn Ezra on Leviticus 16:16:1
[Ibn Ezra on Leviticus 16:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:16:1)

**וכפר על הקדש.** הוא קדש הקדשים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL MAKE ATONEMENT FOR THE HOLY PLACE. The reference is to the Holy of Holies.


###### Ibn Ezra on Leviticus 16:16:2
[Ibn Ezra on Leviticus 16:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:16:2)

**וכן יעשה לאהל מועד.** שיזה שבע פעמים לפני הפרוכת ועל קרנות מזבח הקטורת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SO SHALL HE DO FOR THE TENT OF MEETING. He shall sprinkle seven times before the ark-cover (*kaporet*)⁷³). and on the horns of the altar of incense.

footnotes:
⁷³ Some editions read the veil-curtain (parochet


###### Ibn Ezra on Leviticus 16:16:3
[Ibn Ezra on Leviticus 16:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:16:3)

וטעם **וכפר על הקדש.** להיות הדם כופר שלא ישחת בעבור טומאת הטמאים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *And he shall make atonement for the holy place* is that the blood serves as a ransom so that the holy place does not destroy⁷⁴ because of the uncleanliness of the unclean.

footnotes:
⁷⁴ Those who desecrate it. That is, because of those who entered the temple in a state of impurity.


###### Ibn Ezra on Leviticus 16:17:1
[Ibn Ezra on Leviticus 16:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:17:1)

**וכל אדם.** מהכהנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THERE SHALL BE NO MAN. From among the *kohanim*.⁷⁵ were never permitted to be in the tent of meeting.

footnotes:
⁷⁵ For non-kohanim


###### Ibn Ezra on Leviticus 16:17:2
[Ibn Ezra on Leviticus 16:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:17:2)

**לכפר בקדש.** בפנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO MAKE ATONEMENT IN THE HOLY PLACE. Inside.⁷⁶

footnotes:
⁷⁶ Of the Holy of Holies.


###### Ibn Ezra on Leviticus 16:17:3
[Ibn Ezra on Leviticus 16:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:17:3)

**וכפר בעדו ובעד ביתו.** בפר חטאתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HAVE MADE ATONEMENT FOR HIMSELF, AND FOR HIS HOUSEHOLD. With his sin offering bullock.


###### Ibn Ezra on Leviticus 16:17:4
[Ibn Ezra on Leviticus 16:17:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:17:4)

**ובעד כל קהל ישראל.** בשעיר חטאתם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND FOR ALL THE ASSEMBLY OF ISRAEL. With their sin offering goat.


###### Ibn Ezra on Leviticus 16:18:1
[Ibn Ezra on Leviticus 16:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:18:1)

**ויצא אל המזבח.** הוא מזבח העולה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL GO OUT UNTO THE ALTAR. The reference is to the burnt offering altar.⁷⁷

footnotes:
⁷⁷ Which stood in the courtyard.


###### Ibn Ezra on Leviticus 16:21:1
[Ibn Ezra on Leviticus 16:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:21:1)

**ונתן אותם.** אחר שיסורו מישראל כאילו נתונים הם אל ראש השעיר והולכים אל מקום שלא יזכרו עוד והכתוב דבר להבין הכל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL PUT THEM. After the sins are removed from Israel they are, as it were, placed on the head of the goat. The sins will go to a place were they will never again be remembered. Scripture speaks in a way that all will understand.⁷⁸

footnotes:
⁷⁸ Scripture pictures the sins as physical objects carried away and deposited in a place where they will be forgotten. In reality, what happens is that God forgives Israel’s sins.


###### Ibn Ezra on Leviticus 16:21:2
[Ibn Ezra on Leviticus 16:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:21:2)

**עתי.** מזומן לעתו או מנהגו ללכת בכל עת בכפורים והיו״ד להתיחס לעת כמו פנימי והמפרשים אותו חכם איננו נכון בעיני וחז״ל אמרו שהנושא הוא כהן ודבריהם אמת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
APPOINTED. *Itti* (appointed) means prepared for his time.⁷⁹ Or *itti* refers to an individual whose custom it was to always lead the goat on the Day of Atonement. The *yod*⁸⁰. relates to the word *et* (time).⁸¹ *Itti* is similar to *penimi* (internal).⁸² is the *yod* of relation. The *yod* suffixed to a word is often a first person pronominal suffix, hence I.E.’s comment. The interpretation of those who explain *itti* to mean wise⁸³ (ittim) (Est. 1:13). According to this interpretation a “timely” man is a man who is aware of what is currently happening, i.e., a wise man. does not appear correct to me.⁸⁴ Our sages, of blessed memory, said that the “bearer”⁸⁵ was a *kohen*.⁸⁶ 66a. Their words are true.

footnotes:
⁷⁹ See Rashi, “prepared for this since yesterday.”
⁸⁰ Of itti
⁸¹ It is not a first person pronominal suffix.
⁸² In that its yod
⁸³ Compare, the wise men, who knew the times
⁸⁴ For what need is there for a wise man to drive the goat into the wilderness.
⁸⁵ The one who drives the goat that bears the sin.
⁸⁶ Yoma


###### Ibn Ezra on Leviticus 16:24:1
[Ibn Ezra on Leviticus 16:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:24:1)

**במקום קדוש.** בחצר אהל מועד וסדין היו פורשין לו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN A HOLY PLACE. In the courtyard of the tent of meeting. They used to spread a sheet for the *kohen*.⁸⁷ 3:4.

footnotes:
⁸⁷ So that people would not see him changing his clothes. See Yoma


###### Ibn Ezra on Leviticus 16:24:2
[Ibn Ezra on Leviticus 16:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:24:2)

**בגדיו.** ששמש בהן בכל יום ויש אומרים שהם הנזכרים והעד שלא נכתב ולבש בגדים אחרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS OTHER VESTMENTS.⁸⁸ With which he serves every day.⁸⁹ There are those who say that the reference is to the garments mentioned.⁹⁰ The fact that Scripture does not say *and put on other garments* (Lev. 6:4) is proof of this.⁹¹

footnotes:
⁸⁸ Literally, his garments.
⁸⁹ The eight garments with which he ministers every day.
⁹⁰ The four garments mentioned in verse 4.
⁹¹ That he put on the vestments he was wearing before he bathed.


###### Ibn Ezra on Leviticus 16:24:3
[Ibn Ezra on Leviticus 16:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:24:3)

**עלתו.** הוא האיל ואיל העם ופר העם ושבעה כבשיהם כי כן כתוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS BURNT-OFFERING. The reference is to the ram⁹². See verse 3. and the ram of the people,⁹³ the bullock of the people,⁹⁴ and the seven lambs,⁹⁵ for it is so written in Scripture.⁹⁶

footnotes:
⁹² Brought by the kohen gadol
⁹³ See verse 5.
⁹⁴ Mentioned in Num. 29:8.
⁹⁵ Mentioned in Num. 29:8.
⁹⁶ In Num. 29:8.


###### Ibn Ezra on Leviticus 16:25:1
[Ibn Ezra on Leviticus 16:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:25:1)

**ואת חלב החטאת.** חלב פר החטאת וחלב שעיר החטאת גם חלב שעיר העזים שהוא חטאת לכהן כמשפט ואינו נשרף וזה בפרשת פנחס:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE FAT OF THE SIN-OFFERING. The fat of the bullock sin offering⁹⁷ and the fat of the goat sin offering⁹⁸ and also the fat of the he-goat sin offering, which is a sin offering belonging to the *kohen* as is the law, and is not burned. The last named sacrifice is found in the Torah portion *Pinechas*.⁹⁹

footnotes:
⁹⁷ Mentioned in verse 3.
⁹⁸ Mentioned in verse 9.
⁹⁹ Num. 29:11. It is not mentioned in our Torah portion.


###### Ibn Ezra on Leviticus 16:26:1
[Ibn Ezra on Leviticus 16:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:26:1)

**ורחץ את בשרו במים.** ודי לו כי לא יטמא עד הערב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BATHE HIS FLESH IN WATER. This is sufficient for him,¹⁰⁰ for he does not become unclean until evening.

footnotes:
¹⁰⁰ He need not do anything more to cleanse himself.


###### Ibn Ezra on Leviticus 16:27:1
[Ibn Ezra on Leviticus 16:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:27:1)

**יוציא אל מחוץ למחנה.** בצווי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BE CARRIED FORTH¹⁰¹ WITHOUT THE CAMP. By command.¹⁰² shall command that they be carried outside of the camp.

footnotes:
¹⁰¹ Literally, he shall carry.
¹⁰² The kohen gadol


###### Ibn Ezra on Leviticus 16:27:2
[Ibn Ezra on Leviticus 16:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:27:2)

**ושרפו.** הכהנים וכל אחד מהשורפים ירחץ במים ומיד יבא אל המחנה והעד שאמר ואחרי כן יבא אל המחנה כי מה צורך לאמרו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY SHALL BURN. The *kohanim* shall burn them. All those who do the burning shall bathe in water and immediately come into the camp. The fact that Scripture immediately states, *and afterward he may come into the camp*, is proof of this, for what reason is there to states this.¹⁰³

footnotes:
¹⁰³ Except for the purpose of letting us know that he enters the camp immediately after bathing.


###### Ibn Ezra on Leviticus 16:29:1
[Ibn Ezra on Leviticus 16:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:29:1)

**והיתה לכם לחקת עולם.** זאת העבודה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT SHALL BE A STATUTE FOR EVER UNTO YOU. This service.¹⁰⁴.

footnotes:
¹⁰⁴ This service shall be a statute forever unto you


###### Ibn Ezra on Leviticus 16:29:2
[Ibn Ezra on Leviticus 16:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:29:2)

**בחדש השביעי בעשור לחדש תענו את נפשותיכם.** אחר שהכתוב אומר ותתענג בדשן נפשכם ידענו כי הענוי הפך התענוג והוא הצום ועוד ונפש נענה תשביע שטעמו כמו ותפק לרעב נפשך כי דרך דברי הנביאים להכפל ואחר שיש לנו קבלה אין צורך לחפש ואין עניתי בצום נפשי ראיה בעבור זכר צום והכלל כל עינוי שימצא במקרא דבק עם נפש הוא הצום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE SEVENTH MONTH, ON THE TENTH DAY OF THE MONTH, YE SHALL AFFLICT YOUR SOULS. Since Scripture writes, *And let your soul delight itself in fatness* (Is. 55:2), we know that affliction is the reverse of delight and that affliction of the soul refers to fasting.¹⁰⁵ Furthermore, Scripture states, *And satisfy the afflicted soul* (Is. 58:10), the meaning of which is like *And if thou draw out thy soul to the hungry* (*Ibid*.), for it is the style of the prophets to repeat themselves.¹⁰⁶ is another way of saying *the afflicted soul*. We thus see that affliction of the soul refers to a lack of food. Hence it refers to fasting. Now since we have tradition¹⁰⁷ there is no reason to go on searching.¹⁰⁸ *I afflicted my soul with fasting* (Ps. 35:13) is no proof¹⁰⁹ because the word fast is mentioned.¹¹⁰ The general rule is, whenever we find in Scripture the word affliction connected to soul, the reference is to a fast.¹¹¹

footnotes:
¹⁰⁵ When a person eats, the soul is said to “delight itself.” Thus when Scripture speaks of the soul being afflicted it means the reverse; i.e., the reference is to a fast.
¹⁰⁶ The hungry
¹⁰⁷ That affliction of the soul refers to fasting.
¹⁰⁸ For proof that our verse speaks of fasting.
¹⁰⁹ That afflicting the soul means fasting, for one may argue that since Scripture goes on to explain that the psalmist afflicted his soul by fasting, in cases where the “affliction of the soul” is not qualified, the reference is not to fasting.
¹¹⁰ In the verse.
¹¹¹ Whenever the Torah speaks of the affliction of the soul the reference is to fasting.


###### Ibn Ezra on Leviticus 16:29:3
[Ibn Ezra on Leviticus 16:29:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:29:3)

**האזרח והגר הגר בתוככם.** לא נעזבנו לעשות מלאכה ולא נכריתנו על הצום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE HOME-BORN, OR THE STRANGER THAT SOJOURNETH AMONG YOU. We are not permitted to let him¹¹² do any work,¹¹³ but we do not force him¹¹⁴ as in *Vat. Ebr*. 38 instead of *nachritennu* (we shall cut him off). to fast.¹¹⁵

footnotes:
¹¹² The stranger.
¹¹³ On Yom Kippur.
¹¹⁴ Reading nachrichennu
¹¹⁵ For Scripture does not mention the stranger when it speaks of fasting. It only mentions the stranger when it speaks of not doing work on Yom Kippur.


###### Ibn Ezra on Leviticus 16:30:1
[Ibn Ezra on Leviticus 16:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:30:1)

**יכפר עליכם.** הכהן על כן אמרו המפרשים על השעיר המשתלח כי יעמד חי לכפר עליו כי העמדתו היא כפרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL ATONEMENT BE MADE FOR YOU. By the *kohen*. The commentators therefore say regarding the goat which is sent into the wilderness, concerning which it is written, *shall be set alive…to make atonement over him* (v. 10), that the atonement becomes effective by the placing of the goat before the Lord.¹¹⁶.

footnotes:
¹¹⁶ In other words, atonement is not affected by driving the goat into the wilderness, for the latter is not done by the kohen gadol


###### Ibn Ezra on Leviticus 16:30:2
[Ibn Ezra on Leviticus 16:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:30:2)

**מכל חטאתיכם.** כאשר פירשתי ששם חטאת שם כלל על כן תמצא על השגגה ועל הזדון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM ALL YOUR SINS. This is to be understood in accordance with my earlier explanation that the noun *chattat* (sin) is a general term. It is therefore found with reference to both accidental and deliberate sin.


###### Ibn Ezra on Leviticus 16:31:1
[Ibn Ezra on Leviticus 16:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:31:1)

**שבת שבתון.** יש אומרים שביתה לנפש ולגוף ואחרים אמרו שהוא שביתת השביתה שאין למעלה ממנה ושניהם שמות פעם יבא זה קודם זה והם שוים ואינו רחוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT IS A SABBATH OF SOLEMN REST. Some say that *shabbat shabbaton* (a sabbath of solemn rest) means rest for the soul and rest for the body.¹¹⁷ is repeated in the phrase. Others say that *shabbat shabbaton* means a rest above which there is no other rest.¹¹⁸ Both words¹¹⁹ are nouns. At times the other word comes first.¹²⁰. However, Ex. 16:23 reads *shabbaton shabbat*. They have one meaning,¹²¹ and *shabbaton* have one meaning. This interpretation is not farfetched.

footnotes:
¹¹⁷ For the word shabbat
¹¹⁸ It means a total rest.
¹¹⁹ In the phrase.
¹²⁰ Our verse reads: shabbat shabbaton
¹²¹ Shabbat


###### Ibn Ezra on Leviticus 16:31:2
[Ibn Ezra on Leviticus 16:31:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:31:2)

**חקת עולם.** להתענות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT IS A STATUTE FOR EVER. To fast.


###### Ibn Ezra on Leviticus 16:32:1
[Ibn Ezra on Leviticus 16:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:32:1)

**וכפר הכהן.** שב עתה לפרש על כל מה שיכפר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE PRIEST…SHALL MAKE ATONEMENT. Scripture now goes on to explain what the *kohen* shall make atonement for.


###### Ibn Ezra on Leviticus 16:32:2
[Ibn Ezra on Leviticus 16:32:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:32:2)

**אשר ימשח אותו.** המושח בשמן המשחה אחר שמלא את ידו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHO SHALL BE ANOINTED. By the anointer¹²²) and who shall be consecrated…shall make atonement. Now the priest who anoints the *kohen gadol* does not make atonement. Neither is the priest who anoints consecrated to wear the high priestly vestments. Furthermore, the text omits with what the anointed shall do the anointing. Hence I.E. points out that *yimshach oto* is short for *yimshach ha-moshech oto*, which means whom the anointer shall anoint. Thus according to I.E. the first part of our verse should be rendered: And the priest whom the anointer shall anoint with the anointing oil. with the anointing oil¹²³ was anointed. Hence I.E. points out that *asher yimshach oto* is short for *yimshach oto be-shemen ha-mishchah*. after he has been consecrated.¹²⁴.

footnotes:
¹²² Our verse literally reads: And the priest who shall anoint him (yimshach oto
¹²³ Scripture does not say with what the kohen gadol
¹²⁴ I.E.’s interpretation of and who shall be consecrated


###### Ibn Ezra on Leviticus 16:32:3
[Ibn Ezra on Leviticus 16:32:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:32:3)

**ולבש.** הוא הלובש אלה בגדי קדש כי אחר לא ילבשם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL PUT ON. He¹²⁵. is the one who shall put on these holy garments, for another person may not wear them.

footnotes:
¹²⁵ The kohen gadol


###### Ibn Ezra on Leviticus 16:33:1
[Ibn Ezra on Leviticus 16:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:33:1)

**את מקדש הקדש.** היא מבית לפרכת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE MOST HOLY PLACE. Which is located on the inner side of the veil.


###### Ibn Ezra on Leviticus 16:33:2
[Ibn Ezra on Leviticus 16:33:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:33:2)

**ועל הכהנים ועל כל עם הקהל יכפר.** עמם הלוים כי הם לא יקראו הכהנים רק כל כהן הוא לוי ואין כל לוי כהן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL MAKE ATONEMENT FOR THE PRIESTS AND FOR ALL THE PEOPLE OF THE ASSEMBLY. The Levites are included among the latter, for the Levites are not called *kohanim*. On the contrary, every *kohen* is a Levite¹²⁶ but every Levite is not a *kohen*.¹²⁷.

footnotes:
¹²⁶ For he is a member of the tribe of Levi.
¹²⁷ Only those descended from Aaron are kohanim


###### Ibn Ezra on Leviticus 16:34:1
[Ibn Ezra on Leviticus 16:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:34:1)

**והיתה זאת לכם.** וכבר אמר כן להוסיף אחת בשנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THIS SHALL BE…UNTO YOU. Scripture already stated this.¹²⁸ It is repeated to add *once in the year*.

footnotes:
¹²⁸ In verse 29.


###### Ibn Ezra on Leviticus 16:34:2
[Ibn Ezra on Leviticus 16:34:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/16:34:2)

**ויעש.** אהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE DID. And Aaron did.