## Ramban on Leviticus Chapter 16

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

טַעַם **אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן** כִּי מִיָּד כַּאֲשֶׁר מֵתוּ בָּנָיו הִזְהִיר אֶת אַהֲרֹן מִן הַיַּיִן וּמִן הַשֵּׁכָר שֶׁלֹּא יָמוּת (לעיל י ח ט), וְאָמַר עוֹד לְמֹשֶׁה שֶׁיַּזְהִיר אוֹתוֹ שֶׁלֹּא יָמוּת בְּקָרְבָתוֹ לִפְנֵי ה'. וְהַקָּרוֹב שֶׁהָיוּ שְׁתֵּי הַמִּצְוֹת הָאֵלֶּה בְּיוֹם הַמָּחֳרָת לְמִיתָתָם, כִּי בּוֹ בַּיּוֹם אוֹנֵן הָיָה וְאֵין רוּחַ הַקֹּדֶשׁ שׁוֹרָה מִתּוֹךְ עַצְבוּת (שבת ל), וְאַזְהָרַת הַיַּיִן הַדִּבּוּר לְאַהֲרֹן הָיָה, וּבְאוֹתוֹ הַיּוֹם הָיְתָה גַּם זֹאת הַמִּצְוָה לְמֹשֶׁה, אֲבָל הִקְדִּים הַכָּתוּב הָאַזְהָרוֹת שֶׁהִזְהִיר אֶת יִשְׂרָאֵל שֶׁלֹּא יָמֻתוּ בְּטֻמְאָתָם בְּטַמְּאָם אֶת מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם (ויקרא ט"ו:ל"א) וְאַחֲרֵי כֵן כָּתַב אַזְהָרַת הַיָּחִיד. וְעַל דַּעְתִּי כָּל הַתּוֹרָה כַּסֵּדֶר, שֶׁכָּל הַמְּקוֹמוֹת אֲשֶׁר בָּהֶם יְאַחֵר הַמֻּקְדָּם יְפָרֵשׁ בּוֹ, כְּגוֹן "וַיְדַבֵּר ה' אֶל מֹשֶׁה בְּהַר סִינַי" (ויקרא כ"ה:א') בַּסֵּפֶר הַזֶּה, וּכְגוֹן "וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן" (במדבר ז א) בַּסֵּפֶר הַשֵּׁנִי, וְכַיּוֹצֵא בָּהֶן. וּלְכָךְ אָמַר בְּכָאן "אַחֲרֵי מוֹת", לְהוֹדִיעַ כִּי הָיָה זֶה אַחֲרֵי מוֹתָם מִיָּד. וְעַל דִּבְרֵי רַבּוֹתֵינוּ (תו"כ פרשה א ג) שֶׁאָמְרוּ, שֶׁלֹּא תָּמוּת כְּדֶרֶךְ שֶׁמֵּת פְּלוֹנִי, זֶה זֵרְזוֹ יוֹתֵר מִן הָרִאשׁוֹן, יִהְיֶה טַעַם הַכָּתוּב שֶׁאָמַר הַשֵּׁם לְמֹשֶׁה בַּלָּשׁוֹן הַזֶּה אַחֲרֵי שֶׁמֵּתוּ שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי ה', אֱמֹר אֵלָיו שֶׁלֹּא יָבֹא בְּכָל עֵת אֶל הַקֹּדֶשׁ וְלֹא יָמוּת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ETERNAL SPOKE UNTO MOSES, AFTER THE DEATH OF THE TWO SONS OF AARON. The meaning of the phrase *after the death of the two sons of Aaron*, is that immediately after the death of his sons He had warned Aaron against [drinking] wine or strong drink [when going into the Tent of Meeting], so that he should not die,¹ and now He told Moses in addition to warn him so that he should not die when he draws near the Eternal [even in a sober condition, but at a time when he is not commanded to do so].² It is likely that these two commandments were both conveyed on the day after the death of Aaron’s sons, for on the actual day [when the deaths occurred, Aaron] was a mourner, and the holy spirit does not rest upon man in moments of sadness,³ and the communication concerning the prohibition against wine came to Aaron,⁴ and in that selfsame day this commandment [stated in the section before us] was also told to Moses.⁵ does not mean immediately after their death, since it was preceded by G-d’s command to Aaron. For had the phrase meant “immediately following their death,” then it would have been possible that this command came to Moses on the day of the death of Aaron’s sons. But now that the Divine command to Aaron preceded it, and that could not have taken place on the day of the tragedy [for the reason explained in the text], but only on the following day, it follows that the Divine command given to Moses, as contained in this section, was also communicated to him on the day after the death of Aaron’s sons. Ramban’s stressing of this is obviously intended to take exception to what Chizkuni clearly writes in his commentary, that it was on the selfsame day that the death occurred that the command contained in this section was communicated. On this Ramban commented: “The holy spirit does not rest upon man in moments of sadness.” Scripture, however, preceded the prohibitions with which He warned Israel *that they die not in their uncleanness, when they defile My Tabernacle that is in the midst of them*,⁶ [before dealing with the commands specific to Aaron], and only afterwards He wrote the warning [applying to] the individual [i.e., this section, which was to be conveyed by Moses to Aaron, as the verse states: *And the Eternal said unto Moses:* ‘*Speak unto Aaron thy brother* etc.’].⁷ But in my opinion the whole Torah is written in consecutive order, and in all places where He changed the order, placing an earlier event in a later position, Scripture clearly states so, such as the verses: *And the Eternal spoke unto Moses in Mount Sinai*⁸ [later on] in this book, [the laws of which were declared to Moses in the Tent of Meeting]; *And it came to pass on the day that Moses had made an end of setting up the Tabernacle*,⁹ in the following book [i.e., the Book of Numbers], and similar such statements. Therefore Scripture stated here *after the death*, in order to inform us that this [communication] was [given to Moses] immediately after the death of the two sons of Aaron [and according to the historical sequence of events, it should have been placed in Chapter 10 above, where the account of events following their death is given].
And in the opinion of our Rabbis who said¹⁰, 3. Quoted also in Rashi. [by way of a parable, that this verse can be compared to the case of a physician who warned his patient not to eat cold things or sleep in a damp place, and another physician warned him likewise but added]: “so that you should not die as that person died;” thus “this [second physician] put him on his guard more than the first one,” [according to this comment of the Rabbis] the meaning of the verse will be, that G-d said to Moses these words: “*After the death of the two sons of Aaron*¹¹ is not a chronological note marking the occasion when this communication was given, but constitutes part of the Divine words, as if to say: “Now that the death of Aaron’s sons happened because they drew near etc., therefore speak to Aaron etc.” *when they drew near before the Eternal*, speak to him *that he come not at all times into the holy place … that he die not*.”

footnotes:
¹ Above, 10:9.
² Ramban’s intent is thus to explain that we should not think that this section was made known to Moses immediately after the death of Aaron’s two sons, since the prohibition conveyed to Aaron against the ministering priests’ drinking wine, preceded it. The reason why Ramban finds this important to emphasize will be made clear further on. See Note 5.
³ Yerushalmi Succah V, 1. And therefore G-d would not have communicated with Aaron on that day.
⁴ Above, 10:8. Thus it must have been on the day after the day of the tragedy, when he was no longer a mourner.
⁵ We may now understand why Ramban emphasized that the phrase after the death of the two sons of Aaron
⁶ Above, 15:31. “And incidentally He explained already all the laws of impurity” (Tur).
⁷ Verse 2.
⁸ Further, 25:1.
⁹ Numbers 7:1.
¹⁰ Torath Kohanim, beginning of Acharei Moth
¹¹ Thus the expression after the death


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

וְטַעַם **אָחִיךָ** שֶׁתַּזְהִירֶנּוּ כִּי אָחִיךָ הוּא, וְאע"פ שֶׁאַתָּה אֵינְךָ בְּבַל יָבֹא אַהֲרֹן אָחִיךָ בְּבַל יָבֹא. וְאָמַר ר"א (אבן עזרא על ויקרא ט"ז:א') שֶׁזֹּאת הַפָּרָשָׁה לְאוֹת כִּי בְּנֵי אַהֲרֹן הִכְנִיסוּ אֵשׁ הַקְּטֹרֶת לִפְנִים. וְאֵינוֹ כֵן עַל דַּעְתִּי, כִּי הַכָּתוּב שֶׁמַּזְכִּיר תָּמִיד הֶעָוֹן אוֹמֵר (במדבר ג ד) "בְּהַקְרִיבָם אֵשׁ זָרָה", וְאִם תִּהְיֶה רְאָיָה שֶׁנִּכְנְסוּ לִפְנִים בַּעֲבוּר הָאַזְהָרָה שֶׁהִזְהִיר לְמֹשֶׁה עַל אֲבִיהֶם שֶׁלֹּא יָמוּת, כָּל שֶׁכֵּן שֶׁתִּהְיֶה רְאָיָה שֶׁנִּכְנְסוּ שְׁתוּיֵי יַיִן בַּעֲבוּר הָאַזְהָרָה שֶׁנֶּאֶמְרָה לְאַהֲרֹן עַצְמוֹ מִיָּד. וְעוֹד כִּי אֵיךְ יַעֲלֶה עַל דַּעְתָּם לָבֹא הַיּוֹם אֶל הַמָּקוֹם אֲשֶׁר לֹא נִכְנַס שָׁם אֲבִיהֶם, כִּי אַהֲרֹן הִקְטִיר הַקְּטֹרֶת עַל הַמִּזְבֵּחַ הַפְּנִימִי, וְלָמָּה יַכְנִיסוּ הֵם הַקְּטֹרֶת שֶׁלָּהֶם לִפְנִים מִשֶּׁלּוֹ. וּכְבָר רָמַזְתִּי (רמב"ן על ויקרא י':ב') עַל חֶטְאָם, וּלְשׁוֹן הַכְּתוּבִים יוֹרֶה עָלָיו. אֲבָל מִלַּת "בְּקָרְבָתָם" כְּפִי הַפְּשָׁט כְּמוֹ "אוֹ בְּקָרְבָתָם אֶל הַמִּזְבֵּחַ לְשָׁרֵת" (שמות מ לב; ל, כ) יֹאמַר כִּי בְּשָׁרְתָם לִפְנֵי ה' מֵתוּ. אִם כֵּן יַזְהִיר אַהֲרֹן שֶׁלֹּא יְשָׁרֵת אֶלָּא בְּמָקוֹם אֲשֶׁר יְצֻוֶּה וּבְעֵת אֲשֶׁר יְצֻוֶּה. וְיִתָּכֵן שֶׁיִּהְיֶה טַעְמוֹ כְּטַעַם שֶׁאָמְרוּ רַבּוֹתֵינוּ (מכילתא בשלח ויסע ו) שֶׁהָיוּ מַלִּיזִין אַחֲרֵי הַקְּטֹרֶת, שֶׁעַל יָדוֹ מֵתוּ נָדָב וַאֲבִיהוּא וכו', וְיֹאמַר הַכָּתוּב כִּי אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי ה' בַּקְּטֹרֶת, אָמַר ה' לְאַהֲרֹן כִּי הוּא יִקְרַב יוֹתֵר מֵהֶם אֶל ה' בַּקְּטֹרֶת וְיָמוּת אִם יָבֹא אֶל הַקֹּדֶשׁ זוּלָתִי הַקְּטֹרֶת, כִּי בּוֹ יִכָּנֵס תְּחִלָּה, כְּמוֹ שֶׁאָמַר "וְהֵבִיא מִבֵּית לַפָּרֹכֶת" (ויקרא ט"ז:י"ב) "וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדוּת וְלֹא יָמוּת" (ויקרא ט"ז:י"ג). וְזֶה טַעַם "כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפֹּרֶת", שֶׁלֹּא יִכָּנֵס רַק בַּקְּטֹרֶת שֶׁיַּעֲלֶה עֲנָנוֹ שָׁם, כְּמוֹ שֶׁאָמַר (ויקרא ט"ז:י"ב) "וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת הַכַּפֹּרֶת":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SPEAK UNTO AARON THY BROTHER. The meaning of the epithet *thy brother* is that “you are to warn him because he is your brother, for even though you are not under this prohibition against coming [into the holy place at all times, thus you might think that Aaron, too, is not subject to this restriction, since he is your brother, nonetheless] Aaron, your brother, *is* under the prohibition against coming [into the holy place at all times].”
Now Rabbi Abraham ibn Ezra commented that this Scriptural section indicates that Aaron’s sons [died because they] brought the fire of incense into the innermost part of the Sanctuary.¹² (M’kor Chayim). But in my opinion this is not correct. For the verses which mention their sin always say, *when they offered ‘strange’ fire before the Eternal*.¹³, 26:61. And if [you accept as] proof that they entered into the innermost part of the Sanctuary, the prohibition with which G-d warned Moses concerning their father [i.e., Aaron], so that he die not [as Ibn Ezra said], then [you should] certainly accept as proof [that they died because] they entered the Sanctuary whilst intoxicated by wine, the prohibition that was said to Aaron himself immediately after their death, [*Drink no wine nor strong drink* etc.]!¹ Moreover, how could it have occurred to them to enter on that day the [innermost] part [of the Sanctuary] which [even] their father did not enter, for Aaron burnt the incense on the “inner” altar [which stood in the Sanctuary proper], and why should they bring in their incense to a place further inside [the Sanctuary] than their father! Now I have already hinted at the nature of their sin,¹⁴ and the language of the verses point thereto. But the expression *‘b’korvatham’* (when they approached) [does not mean, as Ibn Ezra interpreted it, “*when they approached* by entering the innermost part of the holy place”, but] according to its plain meaning is like the expression *‘uv’korvatham’* (*and when they come near*) *to the altar*¹⁵ *to minister*.¹⁶ (*ibid.*, 30:20). Thus the verse here is stating that Aaron’s sons died when they ministered before G-d. If so, [the sense of the warning here] is that He warned Aaron that he should only minister in the place which He commands [that it be done], and at the time He specifies for it.
It is possible that the sense of the verse is similar to that which our Rabbis have said,¹⁷ 6. See also Rashi, Numbers 17:13. that the people were speaking perversely of the incense, saying, “Through it Nadab and Abihu [Aaron’s sons] died etc.” Therefore Scripture stated that *after the death of the two sons of Aaron, when they drew near before the Eternal* with the incense, He said to Aaron that he should come even nearer before the Eternal than they did, and *with* incense, for if he comes into the holy place [i.e., the Holy of Holies] *without* the incense, he will die, for with it he shall enter there first, just as He said, *and he shall bring it within the Veil … and the cloud of the incense will cover the ark-cover that is upon the testimony, that he die not*.¹⁸ This then is the meaning of the phrase [here in Verse 2 before us], *for I will appear in the cloud upon the ark-cover*, meaning that he [Aaron now, and the High Priest in succeeding generations] is only to enter there with the incense whose cloud rises up there [upon the ark-cover], even as He said, *and the cloud of the incense will cover the ark-cover*.¹⁹

footnotes:
¹² I.e., the Holy of Holies. This explains, according to Ibn Ezra, why He mentioned here the death of Aaron’s sons, and then followed it up with the admonition against the priests entering at all times into the holy place within the Veil
¹³ Numbers 3:4. Ibid.
¹ Above, 10:9.
¹⁴ Above, 10:2.
¹⁵ Exodus 40:32.
¹⁶ Or when they come near to the altar to minister
¹⁷ Mechilta, Beshalach Vayasa
¹⁸ Further, Verses 12-13. According to tradition the High Priest first entered the Holy of Holies, and then put the incense upon the censer containing the coals of fire from the altar that stood in the outside Court. This Service, as will be explained further on, was done only on the Day of Atonement.
¹⁹ Verse 13. Thus it will be shown that it is not the incense which brings death, for here Aaron went into the Sanctuary even further than his sons did, and he was protected by the incense. People will thus conclude that it is sin that brings death, and not the incense. This is clearly the trend of Ramban’s thought.


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

וְטַעַם **בְּכָל עֵת** בַּעֲבוּר שֶׁכְּבָר הִזְכִּיר יוֹם הַכִּפּוּרִים, שֶׁאָמַר (שמות ל י) "וְכִפֶּר אַהֲרֹן עַל קַרְנֹתָיו אַחַת בַּשָּׁנָה" אָמַר בְּכָאן לֹא יָבֹא בְּשׁוּם עֵת אֶל הַקֹּדֶשׁ רַק בְּזֹאת, כְּלוֹמַר בַּיּוֹם אֲשֶׁר יַקְרִיב הַקָּרְבָּנוֹת הָאֵלֶּה לְכִפּוּרִים, וְאַחֲרֵי כֵן יְפָרֵשׁ בַּפָּרָשָׁה בַּמֶּה יִכָּנֵס, כְּמוֹ שֶׁאָמַר (ויקרא ט"ז:י"ב) "וְהֵבִיא מִבֵּית לַפָּרֹכֶת", וִיפָרֵשׁ הַיּוֹם, שֶׁיִּהְיֶה בֶּעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי (ויקרא ט"ז:כ"ט), וְיַחְזֹר וְיֹאמַר כִּי יִהְיֶה אַחַת בַּשָּׁנָה (ויקרא ט"ז:ל"ד):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT HE COME NOT AT ALL TIMES INTO THE HOLY PLACE WITHIN THE VEIL. The meaning of the expression *at all times* is that since He had already mentioned the Day of Atonement, saying, *And Aaron shall make atonement upon the horns of it* [i.e., the golden altar which stood within the Sanctuary] *once in the year*,²⁰ therefore He stated here that Aaron is not to come at any time *into the holy place* [*within the Veil*], except *with this*²¹ [procedure], that is to say, on the day that he brings these offerings to effect atonement. Later on in this section He explains with what Aaron shall enter, just as He said, *and he shall bring it within the Veil*,²² and then He specifies the day, that it be *in the seventh month, on the tenth day of the month*,²³ and then He states again that it be [only] *once in the year*.²⁴

footnotes:
²⁰ Exodus 30:10.
²¹ Verse 3 here.
²² Verse 12.
²³ Verse 29.
²⁴ Verse 34.


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

וְסוֹד **בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ** כְּסוֹד "זֹאת אוֹת הַבְּרִית אֲשֶׁר הֲקִמֹתִי" (בראשית ט יז), וּכְבָר פֵּרַשְׁתִּיו (שמות לא יג). וְרַבּוֹתֵינוּ רָמְזוּ בּוֹ, אָמְרוּ בְּוַיִּקְרָא רַבָּה (כא ו), רַבִּי יוּדָן פָּתַר קְרָאֵי בְּכֹהֵן גָּדוֹל, בִּכְנִיסָתוֹ לְבֵית קָדְשֵׁי הַקֳּדָשִׁים חֲבִילוֹת חֲבִילוֹת שֶׁל מִצְוֹת בְּיָדוֹ, בִּזְכוּת הַתּוֹרָה - "וְזֹאת הַתּוֹרָה" (דברים ד מד), וּבִזְכוּת מִילָה - "זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ" (בראשית יז י), בִּזְכוּת שַׁבָּת - "אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹּאת" (ישעיהו נו ב), בִּזְכוּת יְרוּשָׁלַיִם - "זֹאת יְרוּשָׁלַיִם" (יחזקאל ה ה), בִּזְכוּת שְׁבָטִים - "וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם" (בראשית מט כח), בִּזְכוּת יְהוּדָה - "וְזֹאת לִיהוּדָה" (דברים לג ז), בִּזְכוּת כְּנֶסֶת יִשְׂרָאֵל - "זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר" (שיר השירים ז ח), בִּזְכוּת הַתְּרוּמָה - "וְזֹאת הַתְּרוּמָה" (שמות כה ג), בִּזְכוּת הַמַּעַשְׂרוֹת - "וּבְחָנוּנִי נָא בָּזֹאת" (מלאכי ג י), בִּזְכוּת הַקָּרְבָּנוֹת - "בְּזֹאת יָבֹא אַהֲרֹן". וְזֶה צָרִיךְ פֵּרוּשׁ אָרֹךְ, אֲבָל כְּבָר הַכֹּל מְבֹאָר בִּדְבָרֵינוּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
The secret of *‘b’zoth’* (*With this*) *shall Aaron come into the holy place*,²¹ is analogous to the secret of *‘zoth’* (*this is*) *the token of the covenant which I have established*.²⁵ I have already explained it.²⁶ Our Rabbis alluded to it in saying in Vayikra Rabbah:²⁷ “Rabbi Yudan explained the verse [*‘With this’ shall Aaron come into the holy place*] with reference to the High Priest when entering the Holy of Holies: he came with many bundles of commandments [fulfilled by Israel] in his possession. He came in there by merit of [their studying] Torah, as it is said, *and ‘this’ is the law;*²⁸ by merit of circumcision, as it is said, *‘This’ is My covenant, which ye shall keep;*²⁹ by merit of keeping the Sabbath, as it is said, *Happy is the man that doeth ‘this’* [*… that keepeth the Sabbath*];³⁰ by the guarding influence of Jerusalem, as it is said, *‘This’ is Jerusalem;*³¹ by the guarding influence of the [twelve] tribes, as it is said, *and ‘this’ is that their father spoke unto them;*³² by the guarding influence of Judah, as it is said, *And ‘this’* [Moses said] *for Judah;*³³ by the guarding influence of the congregation of Israel, as it is said, *‘This’ thy stature is like to a palm-tree;*³⁴ by merit of [Israel having observed the law of] the heave-offering, as it is said, *And ‘this’ is ‘ha’terumah’* (*the offering*);³⁵ is here understood in the wider sense of “something set apart.” The portion given to the priest from the produce of the corn, etc. is therefore *terumah*. In this particular verse it refers to that which was set apart as a freewill gift for the erection of the Tabernacle. by the merit of [Israel giving] the tithes, as it is said, *and try Me now with ‘this;’*³⁶. by the merit of bringing the offerings, as it is said, *With ‘this’ shall Aaron come*.” This text requires a lengthy exposition, but it is all explained in our commentary [in various places].³⁷

footnotes:
²¹ Verse 3 here.
²⁵ Genesis 9:17.
²⁶ “And you will find it in the covenant of the Sabbath” (Ma’or V’shamesh). See Ramban, Exodus 31:13, Vol. II, p. 548.
²⁷ Vayikra Rabbah 21:5.
²⁸ Deuteronomy 4:44.
²⁹ Genesis 17:10.
³⁰ Isaiah 56:2.
³¹ Ezekiel 5:5.
³² Genesis 49:28.
³³ Deuteronomy 33:7.
³⁴ Song of Songs 7:8.
³⁵ Exodus 25:3. The word terumah
³⁶ Malachi 3:10. The verse begins: Bring ye the whole ‘tithe’ into the store-house, that there may be food in My house, and try Me now with this … If I will not open you the windows of heaven, and pour you out a blessing
³⁷ These explanations are found mostly on the Scriptural verses mentioned above, and the meaning of those left unexplained can be surmized from those explained (Kur Zahav).


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

**כְּתֹנֶת בַּד קֹדֶשׁ יִלְבָּשׁ** שֶׁיִּהְיוּ מִשֶּׁל קוֹדֶשׁ, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא ט"ז:ד'). וְיֹאמַר "בִּגְדֵי קֹדֶשׁ הֵם", שֶׁיִּהְיוּ כֵן כֻּלָּם שֶׁל קוֹדֶשׁ. וּבְת"כ (פרק א י), "קֹדֶשׁ יִלְבָּשׁ" שֶׁיִּהְיוּ מִשֶּׁל קוֹדֶשׁ, אֵין לִי אֶלָּא אֵלּוּ בִּלְבַד, מִנַּיִן לְרַבּוֹת שְׁאָר בִּגְדֵי כְּהֻנָּה גְּדוֹלָה וּבִגְדֵי אֶחָיו הַכֹּהֲנִים, תַּלְמוּד לוֹמַר "בִּגְדֵי קוֹדֶשׁ הֵם", בִּנְיַן אָב לְכָל הַבְּגָדִים שֶׁיִּהְיוּ מִשֶּׁל קוֹדֶשׁ. וְעַל דֶּרֶךְ הַפְּשָׁט כַּאֲשֶׁר אָמַר (שמות כח ד) "וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ" בִּשְׁמוֹנָה הַבְּגָדִים, יֹאמַר שֶׁגַּם אֵלֶּה בִּגְדֵי קוֹדֶשׁ, וְסוֹדָם כְּמוֹ "הָאִישׁ לְבֻשׁ הַבַּדִּים" (יחזקאל ט ג דניאל י ה). וּלְכָךְ הוֹדִיעוֹ כִּי בִּגְדֵי קוֹדֶשׁ הֵם. וּבְוַיִּקְרָא רַבָּה (כא יא), כְּשֵׁרוּת שֶׁל מַעֲלָן כָּךְ שֵׁרוּת שֶׁל מַטָּן, מַה שֵׁרוּת שֶׁל מַעֲלָן אִישׁ אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים, כָּךְ שֵׁרוּת שֶׁל מַטָּן "כְּתֹנֶת בַּד קֹדֶשׁ":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
HE SHALL PUT ON THE LINEN TUNIC OF ‘KODESH’ (HOLINESS). “This means that they [i.e., all the garments of the High Priest] must be of the Sanctuary [treasury, and not of his own possession].” This is Rashi’s language.³⁸ Thus the following phrase which states, *they are garments of ‘kodesh’* (*holiness*) must therefore mean that all the garments [even those of the ordinary priests], must come from the Sanctuary [treasury]. And [so] it is stated in the Torath Kohanim:³⁹ 1:10. “*‘Kodesh yilbash’* (‘He shall put on’ the linen tunic ‘of holiness’), this means that these [garments of the High Priest] are to be of the Sanctuary. From this phrase I would only know concerning these garments [i.e., the four garments worn by the High Priest when he ministered in the Holy of Holies on the Day of Atonement]. Whence do I know to include the other garments of the High Priest [i.e., the eight golden garments in which he officiated throughout the year], and the garments of his brethren the priests [that they too must all come from the Temple treasury]? Scripture therefore says, *they are garments of ‘kodesh’* (*holiness*). It is a conclusion by analogy that all garments [worn by all priests] should be of the Temple treasury” [since they all come under the term *‘garments of holiness’*].
By way of the simple meaning of Scripture, just as He said, *and they shall make holy garments for Aaron thy brother*,⁴⁰ referring to the eight [golden] garments, He states that these [four garments worn by the High Priest on the Day of Atonement] are also holy garments. Their secret is analogous to *the man clothed in linen*,⁴¹ and therefore He informed him that *they are holy garments*. And in Vayikra Rabbah the Rabbis have said:⁴² “As the Service performed Above, so is the Service below. Just as of the Service Above it is said, *one man in the midst of them clothed in linen*,⁴³ so of the Service below it is said, *he shall put on the holy linen tunic*.

footnotes:
³⁸ Rashi thus interprets the verse to mean: “he shall put on the linen tunic of the Sanctuary.” Ramban will later suggest that by way of the simple meaning of Scripture, the phrase means that “he shall put on ‘the holy’ linen tunic.” It is so rendered in the J.P.S. translation.
³⁹ Torath Kohanim, Acharei
⁴⁰ Exodus 28:4.
⁴¹ Ezekiel 9:11. The symbol there is that G-d will not destroy His people, but that He will deal with them in mercy (Abusaula).
⁴² Vayikra Rabbah 21:10.
⁴³ Ezekiel 9:2.


###### Ramban on Leviticus 16:4:2
[Ramban on Leviticus 16:4:2](https://torahapp.org/share/book/Ramban%20on%20Leviticus/r/16:4:2)

**יִלְבָּשׁ יַחְגֹּר יִצְנֹף** נִדְרָשׁ בְּתוֹרַת כֹּהֲנִים (אחרי א יד), לְפִי שֶׁסּוֹפֵנוּ לְרַבּוֹת לוֹ כֵּלִים אֲחֵרִים בֵּין הָעַרְבַּיִם, אֵין לוֹ יָכוֹל לֹא יִלְבַּשׁ שֶׁל שַׁחֲרִית, תַּלְמוּד לוֹמַר "יִלְבָּשׁ יַחְגֹּר יִצְנֹף". וְכָתַב רַשִׁ"י (רש"י על ויקרא ט"ז:ד') זַ"ל, "יִצְנֹף" - "יַחֵת בְּרֵישֵׁהּ", יַנִּיחַ בְּרֹאשׁוֹ, כְּמוֹ "וַתַּנַּח בִּגְדוֹ אֶצְלָהּ" (בראשית לט טז) - "וְאַחֵתְתֵּהּ". וְלֹא נִתְבָּרֵר לִי דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על ויקרא ט"ז:ד') בָּזֶה, כִּי הַצְּנִיפָה סִבּוּב שֶׁיְּגַלְגְּלֶנָּה בְּרֹאשׁוֹ כְּצָנִיף, וְלָמָּה יְתַרְגֵּם אוֹתָהּ בְּהַנָּחָה בִּלְבַד וְלֹא יְתַרְגֵּם בָּהּ הַלָּשׁוֹן שֶׁמְּיֻחָד לוֹ לִצְנִיפָה מַמָּשׁ. וְאוּלַי אֵינֶנּוּ בַּלָּשׁוֹן הָאֲרָמִית, כִּי גַּם "הַצְּנִיפוֹת וְהָרְדִידִים" שֶׁבִּישַׁעְיָה (ג כג), תִּרְגֵּם יוֹנָתָן בֶּן עֻזִּיאֵל "כִּתְרַיָּא", וְאֵין לִשְׁנֵיהֶם לָשׁוֹן בְּצָנִיף וּבְמִצְנֶפֶת, רַק לְשׁוֹן הַקֹּדֶשׁ "מַצְנַפְתָּא":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
HE SHALL PUT ON … HE SHALL BE GIRDED … HE SHALL BE ATTIRED.⁴⁴ The use of the multiple verbs will be explained in the following text from the Torath Kohanim. [The Scriptural use of these multiple expressions is] explained by the Torath Kohanim:⁴⁵ 1:14. “Since we are finally bound to include [among the requirements for the Service on the Day of Atonement] another set of [four linen] garments [when he brought out the spoon and censer from the Holy of Holies] in the afternoon of that day, then I might think that if he has no other set of garments he should not put on those he wore in the morning [when he first entered the Holy of Holies]. Scripture therefore says *he shall put on … he shall be girded … he shall be attired*” [thus indicating by the multiple use of these expressions that the High Priest may wear these vestments again in the afternoon].
Now Rashi commented: “*‘Yitznoph’* (*he shall be attired*). [The word is to be understood as the Targum rendered it:] *yocheith b’reishei* which means “he shall ‘place’ it upon his head.” This is like *‘vatanach’ his garment by her*⁴⁶ which the Targum rendered ‘*v’achthethei*,” meaning “and she ‘placed’ [his garment by her].” But Onkelos’ opinion [in translating the Hebrew word *yitznoph* as “placing”] is not clear to me, for the term *tzniphah* means “winding” [something] around the head like a turban,⁴⁷ so why did he translate it merely as “placing,” and did not render it by an [Aramaic] word which is used specifically for actual “winding”? Perhaps there is no equivalent expression for it in the Aramaic language, for even the expression in [the Book of] Isaiah, *‘hatzniphoth’ and the mantles*,⁴⁸ is translated “turbans.” Yonathan ben Uziel rendered *kitoraya* (“crownings” surrounding the head). Thus both [Onkelos and Yonathan] had no Aramaic equivalent for *tzniph* [in the Book of Isaiah] *and mitznepheth* [in the Torah — Exodus 28:4], and therefore both of them used the same term derived from the Sacred Language — *mitznephta*.⁴⁹ [in Exodus 28:4] is rendered both by Onkelos and Yonathan as *mitznephta*, which is basically the same Hebrew word as *mitznepheth*, since they had no Aramaic word for it.

footnotes:
⁴⁴ The verse reads: ‘He shall put on’ the holy linen tunic, and he shall have the linen breeches upon his flesh, and ‘he shall be girded’ with the linen belt, and with the linen mitre ‘he shall be attired.’
⁴⁵ Torath Kohanim, Acharei
⁴⁶ Genesis 39:16.
⁴⁷ See Ramban, Exodus 28:31. (Vol. II, pp. 486-7).
⁴⁸ Isaiah 3:23. Tzniphoth
⁴⁹ Thus the Hebrew mitznepheth


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

**וְגוֹרָל אֶחָד לַעֲזָאזֵל** הַר גָּבוֹהַּ, צוּק קָשֶׁה, שֶׁנֶּאֱמַר (ויקרא ט"ז:כ"ב) "אֶרֶץ גְּזֵרָה", לְשׁוֹן רַשִׁ"י (רש"י על ויקרא ט"ז:ח'). וּבְתוֹרַת כֹּהֲנִים (פרק ב ח), "לַעֲזָאזֵל" - לַמָּקוֹם הַקָּשֶׁה שֶׁבֶּהָרִים. יָכוֹל בַּיִּשּׁוּב, תַּלְמוּד לוֹמַר "הַמִּדְבָּרָה" (ויקרא ט"ז:כ"א). וּמִנַּיִן שֶׁיְּהֵא צוּק (שם פסוק כב), תַּלְמוּד לוֹמַר "אֶל אֶרֶץ גְּזֵרָה". וּלְפִי זֶה יִהְיֶה פֵּרוּשׁ מִלַּת "לַעֲזָאזֵל" - לַקָּשֶׁה, וְהוּא כָּפוּל הַזַּיִ"ן, כְּמוֹ "עִזּוּז וְגִבּוֹר" (תהלים כד ח). וְר"א כָּתַב, אָמַר רַב שְׁמוּאֵל, אע"פ שֶׁכָּתוּב בִּשְׂעִיר הַחַטָּאת שֶׁהוּא לַשֵּׁם, גַּם הַשָּׂעִיר הַמִּשְׁתַּלֵּחַ הוּא לַשֵּׁם. וְאֵין צֹרֶךְ, כִּי הַמִּשְׁתַּלֵּחַ אֵינֶנּוּ קָרְבָּן, שֶׁלֹּא יִשָּׁחֵט, וְאִם יָכֹלְתָּ לְהָבִין הַסּוֹד שֶׁהוּא אַחַר מִלַּת עֲזָאזֵל תֵּדַע סוֹדוֹ וְסוֹד שְׁמוֹ, כִּי יֵשׁ לוֹ חֲבֵרִים בַּמִּקְרָא, וַאֲנִי אֲגַלֶּה לְךָ קְצָת הַסּוֹד בְּרֶמֶז, בִּהְיוֹתְךָ בֶּן שְׁלֹשִׁים וְשָׁלֹשׁ (אחרי ל"ג פסוקים יז ז) תֵּדָעֶנּוּ. וְהִנֵּה ר"א נֶאֱמַן רוּחַ מְכַסֶּה דָבָר וַאֲנִי הָרָכִיל מְגַלֶּה סוֹדוֹ, שֶׁכְּבָר גִּלּוּ אוֹתוֹ רַבּוֹתֵינוּ זַ"ל בִּמְקוֹמוֹת רַבִּים. אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה ס"ה:י'), "וְנָשָׂא הַשָּׂעִיר עָלָיו" (ויקרא ט"ז:כ"ב) זֶה עֵשָׂו, שֶׁנֶּאֱמַר (בראשית כז יא) "הֵן עֵשָׂו אָחִי אִישׁ שָׂעִר". "אֶת כָּל עֲוֹנֹתָם" עֲוֹנוֹת תָּם, שֶׁנֶּאֱמַר "וְיַעֲקֹב אִישׁ תָּם" (שם כה כז). וּמְפֹרָשׁ מִזֶּה בְּפִרְקֵי רַבִּי אֱלִיעֶזֶר הַגָּדוֹל (פרק מו), לְפִיכָךְ הָיוּ נוֹתְנִין לוֹ לְסַמָּאֵל שֹׁחַד בְּיוֹם הַכִּפּוּרִים שֶׁלֹּא לְבַטֵּל אֶת קָרְבָּנָם, שֶׁנֶּאֱמַר "גּוֹרָל אֶחָד לַה' וְגוֹרָל אֶחָד לַעֲזָאזֵל", גּוֹרָלוֹ שֶׁל הקב"ה לְקָרְבַּן עוֹלֶה, וְגוֹרָלוֹ שֶׁל עֲזָאזֵל שְׂעִיר הַחַטָּאת, וְכָל עֲוֹנוֹתֵיהֶם שֶׁל יִשְׂרָאֵל עָלָיו, שֶׁנֶּאֱמַר "וְנָשָׂא הַשָּׂעִיר עָלָיו". רָאָה סַמָּאֵל שֶׁלֹּא נִמְצָא בָּהֶם חֵטְא בְּיוֹם הַכִּפּוּרִים, אָמַר לִפְנֵי הקב"ה, רִבּוֹן כָּל הָעוֹלָמִים יֵשׁ לְךָ עַם אֶחָד בָּאָרֶץ כְּמַלְאֲכֵי הַשָּׁרֵת שֶׁבַּשָּׁמַיִם, מָה מַלְאֲכֵי הַשָּׁרֵת יְחֵפֵי רֶגֶל כָּךְ הֵן יִשְׂרָאֵל יְחֵפֵי רֶגֶל בְּיוֹם הַכִּפּוּרִים, מָה מַלְאֲכֵי הַשָּׁרֵת אֵין בָּהֶם אֲכִילָה וּשְׁתִיָּה כָּךְ יִשְׂרָאֵל אֵין בָּהֶם אֲכִילָה וּשְׁתִיָּה בְּיוֹם הַכִּפּוּרִים, מָה מַלְאֲכֵי הַשָּׁרֵת אֵין לָהֶם קְפִיצָה כָּךְ יִשְׂרָאֵל עוֹמְדִין עַל רַגְלֵיהֶם בְּיוֹם הַכִּפּוּרִים, מָה מַלְאֲכֵי הַשָּׁרֵת שָׁלוֹם מְתַוֵּךְ בֵּינֵיהֶם כָּךְ הֵן יִשְׂרָאֵל שָׁלוֹם מְתַוֵּךְ בֵּינֵיהֶם בְּיוֹם הַכִּפּוּרִים, מָה מַלְאֲכֵי הַשָּׁרֵת נְקִיִּים מִכָּל חֵטְא כָּךְ הֵן יִשְׂרָאֵל נְקִיִּים מִכָּל חֵטְא בְּיוֹם הַכִּפּוּרִים. וְהַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמֵעַ עֵדוּתָן שֶׁל יִשְׂרָאֵל מִן הַקָּטֵגוֹר שֶׁלָּהֶם וּמְכַפֵּר עַל הַמִּזְבֵּחַ וְעַל הַמִּקְדָּשׁ וְעַל הַכֹּהֲנִים וְעַל כָּל עַם הַקָּהָל, שֶׁנֶּאֱמַר (ויקרא ט"ז:ל"ג) "וְכִפֶּר אֶת מִקְדַּשׁ הַקֹּדֶשׁ" וְגוֹ', ע"כ אַגָּדָה זוֹ. וְהִנֵּה הוֹדִיעָנוּ שְׁמוֹ וּמַעֲשֵׂהוּ, וְזֶה סוֹד הָעִנְיָן, כִּי הָיוּ עוֹבְדִים לֵאלֹהִים אֲחֵרִים, הֵם הַמַּלְאָכִים עוֹשִׂים לָהֶם קָרְבָּנוֹת וְהֵם לָהֶם לְרֵיחַ נִיחוֹחַ, כְּעִנְיָן שֶׁנֶּאֱמַר (יחזקאל טז יח יט) "וְשַׁמְנִי וּקְטָרְתִּי נָתַתְּ לִפְנֵיהֶם וְלַחְמִי אֲשֶׁר נָתַתִּי לָךְ סֹלֶת וָשֶׁמֶן וּדְבַשׁ הֶאֱכַלְתִּיךְ וּנְתַתִּיהוּ לִפְנֵיהֶם לְרֵיחַ נִיחֹחַ וַיֶּהִי נְאֻם ה' אֱלֹהִים". וְאַתָּה צָרִיךְ לְהִתְבּוֹנֵן בַּכָּתוּב בַּמִּקְרָא וּבַמָּסֹרֶת. וְהִנֵּה הַתּוֹרָה אָסְרָה לְגַמְרֵי קַבָּלַת אֱלֹהוּתָם וְכָל עֲבוֹדָה לָהֶם, אֲבָל צִוָּה הקב"ה בְּיוֹם הַכִּפּוּרִים שֶׁנִּשְׁלַח שָׂעִיר בַּמִּדְבָּר לַשַּׂר הַמּוֹשֵׁל בִּמְקוֹמוֹת הַחֻרְבָּן, וְהוּא הָרָאוּי לוֹ מִפְּנֵי שֶׁהוּא בְּעָלָיו, וּמֵאֲצִילוּת כֹּחוֹ יָבֹא חֹרֶב וְשִׁמָּמוֹן, כִּי הוּא הָעִלָּה לְכוֹכְבֵי הַחֶרֶב וְהַדָּמִים וְהַמִּלְחָמוֹת וְהַמְּרִיבוֹת וְהַפְּצָעִים וְהַמַּכּוֹת וְהַפֵּרוּד וְהַחֻרְבָּן, וְהַכְּלָל נֶפֶשׁ לְגַלְגַּל מַאְדִּים, וְחֶלְקוֹ מִן הָאֻמּוֹת הוּא עֵשָׂו, שֶׁהוּא עַם הַיּוֹרֵשׁ הַחֶרֶב וְהַמִּלְחָמוֹת, וּמִן הַבְּהֵמוֹת הַשְּׂעִירִים וְהָעִזִּים, וּבְחֶלְקוֹ עוֹד הַשֵּׁדִים הַנִּקְרָאִים מַזִּיקִין בִּלְשׁוֹן רַבּוֹתֵינוּ, וּבִלְשׁוֹן הַכָּתוּב (ויקרא י"ז:ז') "שְׂעִירִים", כִּי כֵן יִקָּרֵא הוּא וְאֻמָּתוֹ "שֵׂעִיר". וְאֵין הַכַּוָּנָה בַּשָּׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁיִּהְיֶה קָרְבָּן מֵאִתָּנוּ אֵלָיו חָלִילָה, אֲבָל שֶׁתִּהְיֶה כַּוָּנָתֵנוּ לַעֲשׂוֹת רְצוֹן בּוֹרְאֵנוּ שֶׁצִּוָּנוּ כָּךְ. וְהַמָּשָׁל בָּזֶה כְּמִי שֶׁעָשָׂה סְעוּדָה לְאָדוֹן וְצִוָּה הָאָדוֹן אֶת הָאִישׁ הָעוֹשֶׂה הַסְּעוּדָה תֵּן מָנֶה אַחַת לְעַבְדִּי פְּלוֹנִי, שֶׁאֵין הָעוֹשֶׂה הַסְּעוּדָה נוֹתֵן כְּלוּם לָעֶבֶד הַהוּא וְלֹא לִכְבוֹדוֹ יַעֲשֶׂה עִמּוֹ, רַק הַכֹּל נָתַן לָאָדוֹן וְהָאָדוֹן נוֹתֵן פְּרָס לְעַבְדּוֹ, וְשָׁמַר זֶה מִצְוָתוֹ וְעָשָׂה לִכְבוֹד הָאָדוֹן כָּל אֲשֶׁר צִוָּהוּ. וְאָמְנָם הָאָדוֹן לְחֶמְלָתוֹ עַל בַּעַל הַסְּעוּדָה רָצָה שֶׁיִּהְיוּ כָּל עֲבָדָיו נֶהֱנִין מִמֶּנָּה, שֶׁיְּסַפֵּר בְּשִׁבְחוֹ וְלֹא בִּגְנוּתוֹ. וְזֶה טַעַם הַגּוֹרָלוֹת, כִּי אִלּוּ הָיָה הַכֹּהֵן מַקְדִּישׁ אוֹתָם בַּפֶּה לַה' וְלַעֲזָאזֵל הָיָה כְּעוֹבֵד אֵלָיו וְנוֹדֵר לִשְׁמוֹ, אֲבָל הָיָה מַעֲמִיד אֹתָם לִפְנֵי ה' פֶּתַח אֹהֶל מוֹעֵד (ויקרא ט"ז:ז'), כִּי שְׁנֵיהֶם מַתָּנָה לַה', וְהוּא נָתַן מֵהֶם לְעַבְדּוֹ הַחֵלֶק אֲשֶׁר יָבֹא לוֹ מֵאֵת הַשֵּׁם, הוּא הִפִּיל לָהֶם גּוֹרָל וְיָדוֹ חָלַק לָהֶם, כְּעִנְיָן שֶׁנֶּאֱמַר (משלי טז לג) "בַּחֵיק יוּטַל אֶת הַגּוֹרָל וּמֵה' כָּל מִשְׁפָּטוֹ", וְגַם אַחֲרֵי הַגּוֹרָל הָיָה מַעֲמִידוֹ לִפְנֵי ה', לוֹמַר שֶׁהוּא שֶׁלּוֹ וְאֵין אֲנַחְנוּ מְכַוְּנִים בְּשִׁלּוּחוֹ אֶלָּא לְרָצוֹן לַשֵּׁם, כְּמוֹ שֶׁאָמַר (ויקרא ט"ז:י') "יָעֳמַד חַי לִפְנֵי ה' לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ" וְגוֹ', וּלְכָךְ לֹא נִשְׁחוֹט אוֹתוֹ אֲנַחְנוּ כְּלָל. וְתִרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על ויקרא ט"ז:ח') (כאן) "לִשְׁמָא דַּה'" וְ"לַעֲזָאזֵל" כִּי הָאֶחָד לְשֵׁם ה' וְלֹא לוֹ, וְהַשֵּׁנִי לַעֲזָאזֵל וְלֹא לִשְׁמוֹ שֶׁל עֲזָאזֵל, וּמִפְּנֵי זֶה אָמְרוּ רַבּוֹתֵינוּ (ת"כ פרק יג ט) "וְאֶת חֻקֹּתַי" (ויקרא י"ח:ד') - דְּבָרִים שֶׁיֵּצֶר הָרַע מְקַטְרֵג בָּהֶם וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, לְבִישַׁת שַׁעַטְנֵז וּפָרָה אֲדֻמָּה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ; וְלֹא מָצְאוּ בַּקָּרְבָּנוֹת תְּשׁוּבָה לְאוּמוֹת הָעוֹלָם עָלֵינוּ, כִּי הֵם עַל אִשֵּׁי ה', אֲבָל בְּשָׂעִיר הַמִּשְׁתַּלֵּחַ יָשִׁיבוּ עָלֵינוּ, כִּי יַחְשְׁבוּ שֶׁאָנוּ עוֹשִׂים כְּמַעֲשֵׂיהֶם, וְכֵן בְּפָרָה אֲדֻמָּה מִפְּנֵי שֶׁהִיא נַעֲשֵׂית מִחוּץ לַמַּחֲנֶה וְעִנְיָנָהּ דּוֹמֶה לְעִנְיַן שָׂעִיר הַמִּשְׁתַּלֵּחַ, לְהַעֲבִיר רוּחַ הַטֻּמְאָה, כְּעִנְיָן שֶׁנֶּאֱמַר בֶּעָתִיד (זכריה יג ב) "אֶת הַנְּבִיאִים וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ". וּמִזֶּה תָּבִין טַעַם כִּבּוּס בִּגְדֵי הַמְּשַׁלֵּחַ אֶת הַשָּׂעִיר לַעֲזָאזֵל וְהַשּׂוֹרֵף אֶת הַפָּרָה, וּמַה שֶׁהִזְכִּירוּ רַבּוֹתֵינוּ (זבחים קד) בְּכִבּוּס הַבְּגָדִים שֶׁל פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים. וְהִנֵּה רָמַז לְךָ ר"א שֶׁתֵּדַע סוֹדוֹ כְּשֶׁתַּגִּיעַ לַפָּסוּק "וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם", וְהַמִּלָּה מֻרְכֶּבֶת, וַחֲבֵרֶיהָ רַבִּים. וְהִנֵּה הָעִנְיָן מְבֹאָר, זוּלָתִי אִם תַּחְקֹר מַה עִנְיָן לַשְּׂכָלִים הַנִּבְדָּלִים וְלָרוּחוֹת בְּקָרְבָּן, וְזֶה יִוָּדַע בָּרוּחוֹת בְּחָכְמַת נגרומנסי"א, וְיִוָּדַע גַּם בַּשְּׂכָלִים בְּרִמְזֵי הַתּוֹרָה לַמֵּבִין סוֹדָם. וְלֹא אוּכַל לְפָרֵשׁ כִּי הָיִינוּ צְרִיכִים לַחְסֹם פִּי הַמִּתְחַכְּמִים בַּטֶּבַע, הַנִּמְשָׁכִים אַחֲרֵי הַיְּוָנִי אֲשֶׁר הִכְחִישׁ כָּל דָּבָר זוּלָתִי הַמֻּרְגָּשׁ לוֹ, וְהֵגִיס דַּעְתּוֹ לַחְשֹׁב הוּא וְתַלְמִידָיו הָרְשָׁעִים כִּי כָּל עִנְיָן שֶׁלֹּא הִשִּׂיג אֵלָיו הוּא בִּסְבָרָתוֹ אֵינֶנּוּ אֱמֶת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE OTHER LOT FOR AZAZEL. “This was a high mountain — a flinty precipitous peak, as it is said, *a land which is cut off*.”⁵⁰ This is the language of Rashi. And in the Torath Kohanim [the Rabbis have said]:⁵¹ 2:8. “*For Azazel*. This means the ‘hardest’ place in the mountains. I might think that it refers to an inhabited place; Scripture therefore says *into the wilderness*.⁵² Whence do we know that it be a precipitous peak? Scripture therefore says, *unto a land which is cut off*.”⁵⁰ Accordingly the meaning of the word *la’azazel* is to “a hard” place, [the root of the word *azazel* being *az* — strong], with the letter *za’yin* doubled just like *‘izuz’* (*strong*) *and mighty*.⁵³
Now Rabbi Abraham ibn Ezra wrote: “Said Rav Shmuel:⁵⁴ ‘Although it is [only] with reference to the goat of the sin-offering that it is written [explicitly] that it was *for the Eternal*,⁵⁵, and in the following verse it is stated that *the goat upon which the lot fell for the Eternal* be offered *for a sin-offering*. the goat which was sent away [to Azazel] was also for the Eternal.’ But there is no need for this [comment]. For the goat which was sent away was not an “offering’⁵⁶ since it was not slaughtered. Now if you can understand the secret of the word after ‘Azazel,’⁵⁷ (*for Azazel into the wilderness*). The secret is thus that this is the desert’s portion. you will know its secret [that of Azazel] and the secret of its name,⁵⁸ (strong), which is indicative of the nature of the offering befitting him, and of the strength and might which are in his power” (Peirush Mototh on Ibn Ezra). since it has companions in Scripture.⁵⁹, Verse 53). See Ramban *ibid.*, Verse 53. And I will reveal to you part of the secret by hint: when you will be at thirty-three⁶⁰. Here then is the secret of why the goat that was sent away to Azazel was not slaughtered, so that it should not appear as a form of sacrifice to the satyrs (Ohel Yoseph). See my Hebrew commentary, p. 88. you will know it.” [Thus far are the words of Ibn Ezra]. Now of Rabbi Abraham ibn Ezra it may be said that *he that is of a faithful spirit concealeth a matter*,⁶¹ and I will not be *the talebearer who revealeth* his secret,⁶². Ramban thus after paying tribute to Ibn Ezra for remaining faithful to the spirit of the second half of the verse, now says that nor will he himself be in violation of the first half of the verse, since the Sages have already revealed that secret in many places. since our Rabbis of blessed memory have already revealed it in many places. Thus they have said in Bereshith Rabbah:⁶³ “*And the ‘sa’ir’*⁶⁴ was also used by Scripture with reference to Esau [as the text continues], in the sense of “hairy.” *shall carry upon him*,⁶⁵ this is a reference to Esau, as it is said, *Behold, Esau my brother is a man who is ‘sa’ir’* (*hairy*).⁶⁶ *All ‘avonotham’* (*their iniquities*),⁶⁵ [read]: *‘avonoth tam’* (the sins of him who has been called *tam*, ‘a man of integrity’), as it is said, *and Jacob was a man ‘tam’* (‘of integrity’).”⁶⁷, 25:27. It is explained more clearly in the Chapters of the great Rabbi Eliezer:⁶⁸ “The reason why⁶⁹ they would give Sammael [i.e., Satan] a conciliatory gift on the Day of Atonement, was so that he should not annul [the effect of] their offerings, as it is said, *one lot for the Eternal, and the other lot for Azazel*, the lot of the Holy One, blessed by He, to be a burnt-offering,⁷⁰.” It would seem, however, that Ramban calls it a “burnt-offering” because although it was technically *a sin-offering*, it was completely burnt as is a burnt-offering (further, Verse 27) and not eaten as is a sin-offering. and the lot of Azazel to be ‘the goat of sin,’ bearing upon it all the iniquities of Israel, as it is said, *And the goat shall bear upon him all their iniquities*.⁷¹ When Sammael saw that he could find no sin on the Day of Atonement amongst them [the children of Israel], he said to the Holy One, blessed by He: ‘Master of all worlds! You have one people on earth who are comparable to the ministering angels in the heavens. Just as the ministering angels are barefooted, so are the Israelites barefooted [i.e., do not wear leather shoes] on the Day of Atonement. Just as the ministering angels do not eat or drink, so is there no eating or drinking in Israel on the Day of Atonement. Just as the ministering angels have no joints [in their feet, and therefore cannot sit or lie down], so do the Israelites stand on their feet on the Day of Atonement.⁷² 619:5). Just as there is peace in the midst of the ministering angels, so do the Israelites bring peace among themselves on the Day of Atonement. Just as the ministering angels are free from all sin, so are the Israelites free from all sin on the Day of Atonement.’ And the Holy One, blessed be He, hears the testimony concerning Israel from their prosecutor, and He atones for the altar and for the Sanctuary, *and for the priests and for all the people of the assembly*,⁷³ as it is said, *And he shall make atonement for the most holy place* etc.”⁷³ Thus far is the language of this Agadah (tradition) in which the Rabbis have informed us of his name [i.e., Sammael] and the nature of his deeds.
Now this is the secret of the matter. They used to worship “other gods,” namely, the angels, bringing offerings of a sweet savor to them, similarly to that which it says, *and thou didst set Mine oil and My incense before them. My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savor, and thus it was; saith the Eternal G-d*.⁷⁴ You have to contemplate the Scriptural text as it is written and [also] as [it is read according to the] Masoretic tradition.⁷⁵ (*‘thou’ didst set Mine oil* …), but the Hebrew word is actually written with a letter *yod* at the end, which suggests the reading *nathati*, meaning: “and ‘I’ did set Mine oil and Mine incense before them for your sake; that is to say, the offering which you brought before Me, it is I who gave it to them,” (Abusaula), as will be explained further on in the text. The same applies to the following verse where the Hebrew word is read *unethatha* (*and ‘thou’ didst even set it*), but it is actually written with a letter *yod: unethati*, meaning, “and I did set it …” (*ibid.*). Now the Torah has absolutely forbidden to accept them as deities, or to worship them in any manner. However, the Holy One, blessed be He, commanded us that on the Day of Atonement we should let loose a goat in the wilderness, to that “prince” [power] which rules over wastelands, and this [goat] is fitting for it because he is its master, and destruction and waste emanate from that power, which in turn is the cause of the stars of the sword, wars, quarrels, wounds, plagues, division and destruction. In short, it is the spirit of the sphere of Mars, and its portion among the nations is Esau [Rome], the people that inherited the sword and the wars, and among animals [its portion consists of] the *se’irim* (demons) and the goats. Also in its portion are the devils called “destroyers” in the language of our Rabbis, and in the language of Scripture: *se’irim*⁷⁶ (satyrs, demons), for thus he [i.e., Esau] and his nation were called *sa’ir*.⁷⁷ Now the intention in our sending away the goat to the desert was not that it should be an offering from us to it — Heaven forbid! Rather, our intention should be to fulfill the wish of our Creator, Who commanded us to do so. This may be compared to the case of someone who makes a feast for his master, and the master commands the person making the feast, “Give one portion to that servant of mine,” in which case the host gives nothing [of his own] to that servant, and it is not to show him honor that he acts in that way to him, but everything is given to the master and it is the master that gives a gift to his servant; the host only observes his command and does in honor of the master whatever he commanded him to do. The master, however, out of his own compassion for the host, wanted all his servants to derive some enjoyment from it [the feast], in order that they may all speak of his [the host’s] praise and not of his shortcomings.
This then is the reason [for having someone] who casts the lots [on the two goats]. If the priest were to dedicate them merely, by word of mouth [without casting the lots], saying, “one for the Eternal” and “one for Azazel,” that would be like worshipping [Azazel] or taking a vow in its name.⁷⁸ (Exodus 23:13, Rashi). Ramban’s thought is thus clear. If the priest were to dedicate the two goats by word of mouth, without the casting of lots, that would be as if he was worshipping Azazel, a deed which is punishable by death, and in addition it would be making a vow in the name of an idol, which is also prohibited under penalty of whipping. In either case, then, he would be doing something which the Torah has prohibited. Rather, the priest *set* the two goats *before the Eternal at the door of the Tent of Meeting*,⁷⁹ for both of them were a gift to G-d, and he gave to His servant that portion which came to him from G-d. It is he [i.e., the priest] who cast the lots on them, but it is His hand that apportioned them, something like that which it says, *The lot is cast into the lap; but the whole disposing of it is of the Eternal*.⁸⁰ Even after the casting of the lots, the priest placed the two goats *before the Eternal*,⁸¹ thus proclaiming that both are His and that by sending one away [to the desert] we intend merely to fulfill G-d’s wish, just as it said, *And the goat, on which the lot fell for Azazel, shall be set alive ‘before the Eternal,’ to make atonement over him, to send him away* etc.⁸¹ That is the reason why we do not ourselves do any act of slaughtering [of that goat, as this would imply that it is a proper offering which requires slaughtering]. And Onkelos rendered the expression (*one lot for the Eternal, and one lot for Azazel*) as: “one lot for ‘the Name of’ the Eternal and one lot for Azazel;” [thus he was careful not to translate “and one lot *for the name of* Azazel”], because the one was “for the Name of the Eternal” and not for him [Azazel], and the second was “for Azazel” but not “for the name of Azazel.”
It is for this reason that our Rabbis have interpreted:⁸² 13:10. See also Yoma 67 b. “*And My statutes shall ye keep*.⁸³ These are matters against which the evil inclination raises accusations, and the idolaters likewise bring charges, such as the [prohibition against] wearing clothes made of a mixture of wool and linen, [the law of] the Red Heifer, and of the goat that is sent away [to Azazel].” Now these idolaters have not accused us [according to our Rabbis] in connection with the offerings, for these are *the fire-offerings unto the Eternal*.⁸⁴ But they accuse us in connection with the goat that is sent away [to Azazel], because they think that we act as they do. Similarly they accuse us in connection with the Red Heifer, because it is slaughtered *without the camp*,⁸⁵ but [in truth] the purport thereof is analogous to that of the goat sent away [to Azazel], which is to remove the spirit of impurity, as it is said of the future, *And also I will cause the* [false] *prophets and the unclean spirit to pass out of the Land*.⁸⁶ On this basis you will understand the reason why the person who sent forth the goat to Azazel must wash his garments [as they were rendered impure],⁸⁷ and likewise he who burns the Red Heifer,⁸⁸ and what our Rabbis have mentioned⁸⁹ concerning the requirement of washing the garments [of those priests who are in charge] of the burning of the bulls and he-goats which were to be wholly burnt [outside the camp, i.e., outside the city of Jerusalem].⁹⁰ Thus Rabbi Abraham ibn Ezra intimated to you that you will know the secret of [sending away the goat to Azazel] when you reach the verse, *And they shall no more sacrifice their sacrifices unto the satyrs*.⁹¹ The word [Azazel] is a compound one [made of two words].⁹² (the goat) and *azal* (going). It is the place to which “the goat goes.” So clearly explained by Rabbeinu Bachya (in my edition, II p. 499), and so found also in R’dak’s Sefer Hashorashim under root *eiz*. There are many such cases. Thus the matter is explained, unless you pursue a further investigation from this subject to that of the Separate Intelligences⁹³ Vol. II, 292, Note 313. and how the spirits [are affected by] the offerings — [the influence upon the spirits] being known through the study of necromancy,⁹⁴ while that of the [Separate] Intelligences is known by means of certain allusions of the Torah to those who understand their secrets. I cannot explain more, for I would have to close the mouths of those who claim to be wise in the study of nature, following after that Greek [philosopher Aristotle] who denied everything except that which could be perceived by him [through the physical senses], and he, and his wicked disciples, were so proud as to suspect⁹⁵ that whatever he could not conceive of through his reasoning is not true!⁹⁶

footnotes:
⁵⁰ Further, Verse 22.
⁵¹ Torath Kohanim, Acharei
⁵² Further, Verse 21.
⁵⁰ Further, Verse 22.
⁵³ Psalms 24:8.
⁵⁴ This is Rabbi Shmuel ben Chophni, the father-in-law of Rav Hai Gaon. See Vol. II, p. 84, Note 139.
⁵⁵ As it is stated in the verse before us: one lot for the Eternal, and the other for Azazel
⁵⁶ I.e., “it was unlike all other offerings” (Ohel Yoseph).
⁵⁷ In Verse 10 it states ‘la’azazel hamidbarah’
⁵⁸ “For the name [Azazel] is derived from the word az
⁵⁹ I.e., in the purification of the leper (above, 14:7) and of a house afflicted by leprosy (ibid.
⁶⁰ This enigmatic text in Ibn Ezra is generally explained by his commentators [and is so clearly indicated further, by Ramban] as follows: If from the word Azazel [here in Verse 8] you will count ahead thirty-three verses, you will reach Chapter 17, Verse 7, which reads And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray
⁶¹ Proverbs 11:13.
⁶² The above verse reads: He that goeth about as a talebearer revealeth secrets; but he that is of a faithful spirit concealeth a matter
⁶³ Bereshith Rabbah 65:10.
⁶⁴ Literally: “the goat.” But this Hebrew term sa’ir
⁶⁵ Verse 22.
⁶⁶ Genesis 27:11.
⁶⁵ Verse 22.
⁶⁷ Ibid.
⁶⁸ Pirkei d’Rabbi Eliezer, Chapter 46.
⁶⁹ This is in connection with what is told in the Pirkei d’Rabbi Eliezer, that “on the day the Torah was given to Israel, Satan said before the Holy One, blessed be He: ‘Master of the universe, you have given me control over all the wicked, but over the righteous You have not given me control!’ To this the Holy One, blessed be He, replied: ‘You will have control over them on the Day of Atonement if they have sinned, and if not, you will have no control over them.’” Therefore etc.
⁷⁰ In view of the fact that the goat for the Eternal was offered as a sin-offering [as stated in Verse 9]. Rabbi David Luria in his commentary to the Pirkei d’Rabbi Eliezer, emends the text to read: “the lot of the Holy One, blessed be He, to be a sin-offering
⁷¹ Verse 22.
⁷² This would seem to be a reference to the Sanctuary, where the Service on the Day of Atonement lasted continuously for almost the whole day, and since it was not permitted to sit in the Sanctuary Court, the people who were there had to stand on their feet the whole day (Rabbi David Luria). Based on this text the custom has spread among devout Jews to stand on their feet during the whole Day of Atonement (see Shulchan Aruch, Orach Chayim
⁷³ Verse 33.
⁷³ Verse 33.
⁷⁴ Ezekiel 16:18-19.
⁷⁵ According to the Masorah we read in the above first verse: nathat
⁷⁶ Further, 17:7.
⁷⁷ Genesis 27:11. Numbers 24:18.
⁷⁸ Sanhedrin 60 b: “He who makes a vow in the name of an idol, transgresses a negative commandment,” i.e., and make no mention of the name of other gods
⁷⁹ Verse 7.
⁸⁰ Proverbs 16:33.
⁸¹ Verse 10.
⁸¹ Verse 10.
⁸² Torath Kohanim, Acharei
⁸³ Further, 18:4.
⁸⁴ Above, 4:35; 5:12.
⁸⁵ Number 19:3.
⁸⁶ Zechariah 13:2. That the reference is to the “false” prophets is clearly stated in Yonathan ben Uziel’s rendition of the verse.
⁸⁷ Further, Verse 26.
⁸⁸ Numbers 19:8.
⁸⁹ Zebachim 83 a. See my Hebrew commentary p. 90.
⁹⁰ Above, 4:1-12; 13-21. Numbers 15:24. See also Ramban above, 4:2 (towards end: “He did not mention here etc.”)
⁹¹ Further, 17:7. See above, Note 60.
⁹² Eiz
⁹³ Generally referring to the angels and spheres. See Vol. I, p. 59, Note 237, for fuller discussion of this term. See also in Seder Yithro
⁹⁴ See Ramban, Exodus 20:3 (towards end: The third kind of idolatry etc.” — Vol. II, p. 295).
⁹⁵ “Suspect.” In some books: “think.”
⁹⁶ The attitude of these philosophers, who claimed that whatever their minds could not understand was untrue, was especially obnoxious to Ramban. History has fully borne him out on this matter, for there are literally myriads of matters which the Medieval scholastics, conditioned as they were by Aristotelian concepts of the universe, considered impossible, and are now proven facts. And who can foretell the future of our present-day concepts of the universe? There are obviously facts which lie beyond the present-day grasp of the human mind, which will some day become firmly established. To deny their possibility just because we do not understand them, was to Ramban a manifestation of arrogance.


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

**וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי ה' וגו'** הַזָּאוֹת שֶׁלִּפְנֵי הַכַּפֹּרֶת מְכַפְּרוֹת עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו; שֶׁל לִפְנַי לִפְנִים וְהַזָּאוֹת שֶׁעַל הַפָּרֹכֶת בְּאֹהֶל מוֹעֵד מְכַפְּרוֹת עַל טֻמְאַת הֵיכָל וְקָדָשָׁיו, כְּגוֹן מְנוֹרָה וְשֻׁלְחָן וְלֶחֶם הַפָּנִים וּפָרֹכֶת עַצְמָהּ; וּמַתְּנוֹת מִזְבֵּחַ הַפְּנִימִי וְהַזָּאוֹת שֶׁעָלָיו מְכַפְּרוֹת עַל טֻמְאַת מִזְבֵּחַ עַצְמוֹ וְקָדָשָׁיו, כְּגוֹן הַקְּטֹרֶת. וְלָכֵן הַכָּתוּב מְחַלֵּק בָּהֶן וּמַזְכִּיר כָּל כַּפָּרָה לְבַדָּהּ. וּבְתוֹרַת כֹּהֲנִים (פרשה ד א ב) דּוֹרֵשׁ זֶה מִן הַכָּתוּב בַּסּוֹף (ויקרא ט"ז:כ') "וְכִלָּה מִכַּפֵּר אֶת הַקֹּדֶשׁ" וְגוֹ', וְאָמְרוּ, "מִכַּפֵּר אֶת הַקֹּדֶשׁ" זֶה לִפְנַי לִפְנִים, "אֹהֶל מוֹעֵד" זֶה הֵיכָל, "הַמִּזְבֵּחַ" זֶה מִזְבֵּחַ הַפְּנִימִי, מְלַמֵּד שֶׁכָּל אֶחָד כַּפָּרָה בִּפְנֵי עַצְמוֹ. מִכָּאן אָמְרוּ, נָתַן מִקְצַת מַתָּנוֹת שֶׁבִּפְנִים וְנִשְׁפַּךְ הַדָּם, יָבִיא דָּם אַחֵר וְיַתְחִיל בַּתְּחִלָּה בַּמַּתָּנוֹת שֶׁבִּפְנִים. גָּמַר אֶת הַמַּתָּנוֹת מִבִּפְנִים וְנִשְׁפַּךְ הַדָּם, יָבִיא דָּם אַחֵר וְיַתְחִיל בַּתְּחִלָּה בַּמַּתָּנוֹת שֶׁבַּחוּץ. גָּמַר מַתָּנוֹת שֶׁבַּחוּץ וְנִשְׁפַּךְ הַדָּם, יָבִיא דָּם אַחֵר וְיַתְחִיל בַּתְּחִלָּה בְּמַתְּנוֹת הַמִּזְבֵּחַ וכו':

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE SHALL GO OUT UNTO THE ALTAR THAT IS BEFORE THE ETERNAL AND MAKE ATONEMENT FOR IT, etc. The sprinklings before the ark-cover [in the Holy of Holies]⁹⁷ effected atonement for impurity that befell the innermost part of the Sanctuary and its hallowed things. The sprinklings in front of the Veil in the Tent of Meeting [which divided between the holy place and the most holy],⁹⁸ effected atonement for impurity that befell the Sanctuary and its holy things, such as the candelabrum, the table, the showbread, and the Veil itself. The applications of the blood upon [the horns of] the inner altar and the [seven] sprinklings upon its top⁹⁹ effected atonement for impurity that befell this altar itself and its holy things, such as the incense [which was burnt on it twice daily]. It is for this reason that Scripture divided them [these three parts of the Service] and mentioned “atonement” in each case.¹⁰⁰ (Verse 16) refers to the Holy of Holies. *And there shall be no man in the Tent of Meeting when he goeth in to ‘make atonement’ in the holy place* (Verse 17), refers to the atonement in front of the Veil. *And he shall go out unto the altar … and ‘make atonement’ for it* (Verse 18 before us) is the atonement for the altar. In the Torath Kohanim the Rabbis derived this interpretation from a verse written at the end [of this part of the Service], *And when he hath finished making an atonement for the holy place, and the Tent of Meeting, and the altar* etc.¹⁰¹ On this verse the Rabbis commented:¹⁰² 4:1-2. “*Making an atonement for the holy place*, this refers to the innermost part of the Sanctuary [i.e., the Holy of Holies]. *The Tent of Meeting*, this is the Sanctuary. *The altar*, that is the inner altar. This teaches that they are each a separate act of atonement. From this the Sages have deduced that if [the High Priest] made some of the applications of the blood within [the Holy of Holies], and the blood then became spilt, he must bring other blood and start again with the applications [done] within [the Holy of Holies]. But if he *finished* the applications within [the Holy of Holies], and the blood then became spilt, he must bring other blood and start again with the applications [done] on [the Veil] outside¹⁰³ [in the Sanctuary]. If he finished the applications outside [in the Sanctuary] and the blood then became spilt, he must bring other blood and start again with the applications on the altar, etc. [since they are each a separate act of atonement].”¹⁰⁴

footnotes:
⁹⁷ Verses 14-15.
⁹⁸ Verse 16.
⁹⁹ Verse 18-19.
¹⁰⁰ And he shall ‘make atonement’ for the holy place
¹⁰¹ Verse 20.
¹⁰² Torath Kohanim, Acharei
¹⁰³ In relation to the Holy of Holies which is called “within,” the space in front of the Veil is called “outside.” But it is in fact within the Sanctuary. Opposite the Veil, towards the entrance of the Sanctuary, stood the inner [or golden] altar.
¹⁰⁴ But had they constituted one act of atonement, then even if the blood was poured away before he completed the applications on the altar, he would have to start again from the applications within the Holy of Holies.


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

**וְנָתַן אֹתָם עַל רֹאשׁ הַשָּׂעִיר** לֹא נֶאֱמַר בְּפָרוֹ שֶׁל אַהֲרֹן וְלֹא בִּשְׂעִיר הַחַטָּאת שֶׁל שֵׁם וְלֹא בְּשׁוּם סְמִיכָה שֶׁבַּקָּרְבָּנוֹת כַּלָּשׁוֹן הַזֶּה, מִפְּנֵי שֶׁהַקָּרְבָּנוֹת לְרָצוֹן עַל אִשֵּׁי ה' וְהִנָּם מְרַצִּים וּמְכַפְּרִים, אֲבָל זֶה שֶׁאֵינוֹ לַשֵּׁם וְהַמְּקַבְּלוֹ אֵינוֹ מְכַפֵּר וְלֹא מְרַצֶּה, אֵינוֹ אֶלָּא נוֹשֵׂא עֲוֹנֹתָם וְעוֹנֶה אָמֵן בְּעַל כָּרְחוֹ. וּבִהְיוֹת יִשְׂרָאֵל נְקִיִּים מִכָּל חֵטְא וָפֶשַׁע הוּא יִשָּׂא חַטָּאתָם, כַּאֲשֶׁר בִּפְסוּקִים רַבִּים בַּתּוֹרָה וּבַנְּבִיאִים. וְזֶהוּ "וְנָשָׂא הַשָּׂעִיר עָלָיו". וּלְכָךְ לָשׁוֹן שֶׁל זְהוֹרִית מַלְבִּין בִּשְׁעַת שִׁלּוּחוֹ שֶׁל שָׂעִיר בִּדְחִיָּתוֹ לַצּוּק כְּשֶׁנַּעֲשָׂה אֵבָרִים אֵבָרִים, כְּמוֹ שֶׁמֻּזְכָּר בְּדִבְרֵי חֲכָמִים (יומא סז):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE SHALL PUT THEM UPON THE HEAD OF THE GOAT. Such an expression is not used with reference to the bullock of Aaron [over which he confessed his own sins and those of the other priests], nor in relation to the goat of the sin-offering of the Eternal, nor regarding the leaning of hands upon any of the offerings. This is because all offerings were brought for acceptance *upon the fires of G-d*⁸⁴ [which burnt on the altar], and thus they effected pardon and atonement. But this [goat that was sent away to Azazel], since it was not for G-d, and the recipient thereof [i.e. Sammael] has no power to offer atonement or pardon, therefore the goat merely carries the people’s sins away, and [the accusing angel] must answer “Amen” against his will.¹⁰⁵ When the Israelites are free from all sins and transgressions [as after the moment of confession of sins over the goat sent to Azazel], he indeed carries their sins away, as is mentioned in many verses in the Torah¹⁰⁶ (Deuteronomy 11:29). and the prophets. This then is [the meaning of the expression], *and the goat shall bear upon him all their iniquities*.¹⁰⁷ That was the reason why the thread of crimson wool¹⁰⁸, 67a). There was also a thread of crimson wool tied to the door of the Sanctuary (*ibid.*, 68 b). At the moment of the fulfillment of the Divine command concerning this goat, the threads miraculously turned white as a sign of the Divine forgiveness, as it is said, *though your sins be as scarlet, they shall be as white as snow* (Isaiah 1:18) (Yoma 68 b). turned white at the time when the goat was sent away to Azazel, i.e., at the moment that he pushed it over the cliff, when it was broken in pieces, as is mentioned in the words of the Sages.¹⁰⁹, 67 a.

footnotes:
⁸⁴ Above, 4:35; 5:12.
¹⁰⁵ See Ramban above, Verse 8 [in connection with the quote from the Pirkei d’Rabbi Eliezer about Sammael]. The particular expression of Ramban here is based upon a Rabbinic tradition (Shabbath 119 b) that two ministering angels, one good and one bad, accompany a person on the eve of the Sabbath on his way from the synagogue to his home. If the house is in order, the light is kindled, and peace reigns throughout, the good angel says, “May it be so on the next Sabbath as well,” and the bad angel answers “Amen” against his will, etc.
¹⁰⁶ E.g., thou shalt set the blessing upon Mount Gerizim, and the curse upon Mount Ebal
¹⁰⁷ Verse 22.
¹⁰⁸ A thread of crimson wool was tied on the head of the goat as soon as the lot determined that it was to be sent to Azazel (Yoma 41 b). When the person who brought it there finally arrived at the ravine, he divided the threat and tied one half to the rock and the other half between the horns of the goat (ibid.
¹⁰⁹ Ibid.


###### Ramban on Leviticus 16:23:1
[Ramban on Leviticus 16:23:1](https://torahapp.org/share/book/Ramban%20on%20Leviticus/r/16:23:1)

**וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד** אָמְרוּ רַבּוֹתֵינוּ שֶׁאֵין זֶה מְקוֹמוֹ שֶׁל מִקְרָא זֶה, וְנָתְנוּ טַעַם לְדִבְרֵיהֶם בְּמַסֶּכֶת יוֹמָא (יומא ל"ב) וְאָמְרוּ, כָּל הַפָּרָשָׁה כֻּלָּהּ נֶאֶמְרָה עַל הַסֵּדֶר חוּץ מִבִּיאָה זוֹ, שֶׁהִיא אַחַר עֲשִֹיַּת עוֹלָתוֹ וְעוֹלַת הָעָם וְהַקְטָרַת אֵמוּרֵי פַּר וְשָֹעִיר שֶׁנַּעֲשִׂין בַּחוּץ בְּבִגְדֵי זָהָב, וְטוֹבֵל וּמְקַדֵּשׁ וּפוֹשְׁטָן וְלוֹבֵשׁ בִּגְדֵי לָבָן, וּבָא אֶל אֹהֶל מוֹעֵד לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה שֶׁהִקְטִיר בָּהּ אֶת הַקְּטֹרֶת לִפְנַי לִפְנִים, וּפָשַׁט אֶת בִּגְדֵי הַבָּד אַחַר שֶׁהוֹצִיאָם וְלוֹבֵשׁ בִּגְדֵי זָהָב לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא ט"ז:כ"ג). וּבֶאֱמֶת שֶׁהַכָּתוּב הַזֶּה אוֹמֵר לָנוּ דָּרְשֵׁנִי, שֶׁלֹּא יִתָּכֵן בְּשׁוּם פָּנִים שֶׁיְּצַוֶּה שֶׁיָּבֹא אַהֲרֹן אֶל אֹהֶל מוֹעֵד לְלֹא דָּבָר, רַק לִפְשֹׁט שָׁם בְּגָדָיו וְלִהְיוֹתוֹ עָרֹם בְּהֵיכַל ה' וּלְהַנִּיחָם שָׁם לְרִקָּבוֹן. אֲבָל עַל כָּרְחֵנוּ "וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד" לַעֲבֹד עֲבוֹדָה לֹא הֻצְרַךְ הַכָּתוּב לְהַזְכִּירָהּ, וְהִיא הוֹצָאַת הַכַּף וְהַמַּחְתָּה. וְטַעַם הַכָּתוּב כִּי הִזְכִּיר בַּתְּחִלָּה "וְנָתַן אֶת הַקְּטֹרֶת עַל הָאֵשׁ לִפְנֵי ה' וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדוּת וְלֹא יָמוּת" (ויקרא ט"ז:י"ג), לוֹמַר שֶׁיִּתֵּן הַקְּטֹרֶת עַל הָאֵשׁ עַד שֶׁיַּעֲלֶה עֲנַן הַקְּטֹרֶת וְיֵצֵא מִיָּד, וְהִנִּיחַ הַכַּף וְהַמַּחְתָּה שָׁם, וְעַל כָּל פָּנִים יִצְטָרֵךְ לְהוֹצִיא. וּלְכָךְ אָמַר "וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד", לָבֹא מִבֵּית לַפָּרֹכֶת לְמָה שֶׁהִנִּיחַ שָׁם. וְהִנֵּה הַפָּרָשָׁה לֹא הִזְכִּירָה כָּל מַה שֶׁיַּעֲשֶׂה הַכֹּהֵן בַּתְּחִלָּה בְּבִגְדֵי זָהָב, כְּגוֹן תָּמִיד שֶׁל שַׁחַר, אֲבָל הִתְחִילָה בַּעֲבוֹדַת הַיּוֹם בְּבִגְדֵי לָבָן, וְסִדְרָה הַפָּרָשָׁה שֶׁיַּעֲשֶׂה בָּהֶם קְטֹרֶת שֶׁלִּפְנַי לִפְנִים וּפַר שָׂעִיר הַפְּנִימִי וְעִנְיַן הַשָּׂעִיר הַמִּשְׁתַּלֵּחַ, וְכָל זֶה עָשׂוּי בְּסֵדֶר אֶחָד, וְלֹא נִשְׁאַר לַעֲשׂוֹת בַּבְּגָדִים הָאֵלּוּ לְבַד הוֹצָאַת הַכַּף וְהַמַּחְתָּה. וְדֶרֶךְ הַכְּתוּבִים בְּכָל מָקוֹם לְהַשְׁלִים הָעִנְיָן אֲשֶׁר הִתְחִיל בּוֹ, אע"פ שֶׁיֵּשׁ בּוֹ קְצָת עִנְיָן מְאֻחָר לְמָה שֶׁיַּזְכִּיר אַחַר כֵּן. וּלְכָךְ אָמַר "וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד" בַּבְּגָדִים הָאֵלֶּה, לְהַשְׁלִים עֲבוֹדוֹתָיו בָּהֶם, וְהִיא הוֹצָאַת הַכַּף וְהַמַּחְתָּה שֶׁהוּא צָרִיךְ לְהוֹצִיאָם מִשָּׁם. וּפָשַׁט אַחֲרֵי צֵאתוֹ אֶת בְּגָדָיו אֲשֶׁר לָבַשׁ בַּבֹּקֶר בָּעֵת בֹּאוֹ אֶל הַקֹּדֶשׁ, וְהִנִּיחָם שָׁם בַּמָּקוֹם אֲשֶׁר יַפְשִׁיטֵם, לְלַמֵּד שֶׁלֹּא יִלְבַּשׁ אוֹתָם בְּיוֹם הַכִּפּוּרִים אַחֵר. וְהִנֵּה נִשְׁלַם כָּל הַנַּעֲשֶׂה בְּבִגְדֵי לָבָן בְּכָל הַיּוֹם בְּסֵדֶר אֶחָד. וְחָזַר וְאָמַר "וְרָחַץ אֶת בְּשָׂרוֹ בַמַּיִם וְגוֹ' וְלָבַשׁ אֶת בְּגָדָיו" הַיְּדוּעִים לוֹ, שֶׁבָּהֶם יַעֲבֹד כָּל הַשָּׁנָה, לְלַמֵּד שֶׁהוּא טָעוּן טְבִילָה בֵּין בְּגָדִים לִבְגָדִים, וְאָמַר "וְיָצָא וְעָשָׂה אֶת עֹלָתוֹ", כִּי כָל הַנַּעֲשֶׂה קֹדֶם לָזֶה בְּבִגְדֵי הַלָּבָן הַכֹּל מַעֲשֵׂה פְּנִים, וְאֵילוֹ וְאֵיל הָעָם שֶׁיַּזְכִּיר הֵם נַעֲשִׂים עַל הַמִּזְבֵּחַ הַחִיצוֹן. וְהִנֵּה הִזְכִּירָה הַפָּרָשָׁה (ויקרא ט"ז:ד') הַלְּבִישָׁה הָרִאשׁוֹנָה שֶׁל בִּגְדֵי הַלָּבָן וְהִצְרִיךְ בָּהּ טְבִילָה, וְהִזְכִּירָה (ויקרא ט"ז:כ"ד) הַפְּשִׁיטָה הָאַחֲרוֹנָה וְהִצְרִיךְ בָּהּ טְבִילָה, וְלָמַדְנוּ שֶׁהוּא טָעוּן טְבִילָה בְּכָל חֲלִיפוֹת בְּגָדִים. וְעַל דַּעַת רַשִׁ"י תִּהְיֶה הַטְּבִילָה הַזֹּאת שֶׁל הוֹצָאַת כַּף וּמַחְתָּה אַחֲרֵי אֵילוֹ וְאֵיל הָעָם, בֵּין הַמּוּסָפִין לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְכֵן דַּעַת כָּל הַגְּאוֹנִים, וְכֵן יֵרָאֶה מִן הַבָּרַיְתָא הַשְּׁנוּיָה בְּתוֹרַת כֹּהֲנִים (פרק ו ה) כִּפְשׁוּטָהּ. אֲבָל אָנוּ מָצָאנוּ בַּיְּרוּשַׁלְמִי (יומא פ"ז ה"ב), אָמַר רַבִּי יוֹחָנָן, הַכֹּל מוֹדִים בְּהוֹצָאַת הַכַּף וְהַמַּחְתָּה שֶׁהִיא לְאַחַר תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְכֵן כָּתַב הָרַב ר' מֹשֶׁה (הל' עבודת יום הכפורים פ"ב ה"ב), וְכֵן הַסֵּדֶר הַשָּׁנוּי בְּמִשְׁנָתֵנוּ (יומא ע), קִדֵּשׁ וּפָשַׁט וְיָרַד וְטָבַל, הֵבִיאוּ לוֹ בִּגְדֵי זָהָב, נִכְנַס לְהַקְטִיר אֶת הַקְּטֹרֶת. אֶלָּא כָּךְ הוּא הַסֵּדֶר: סֵדֶר הַיּוֹם בְּבִגְדֵי לָבָן, וְאֵילוֹ וְאֵיל הָעָם וְהַמּוּסָפִין וְאֵמוּרֵי הַחַטָּאת וְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם בְּבִגְדֵי זָהָב בִּטְבִילָה שְׁלִישִׁית, וְהוֹצָאַת כַּף וּמַחְתָּה בְּבִגְדֵי לָבָן בִּטְבִילָה רְבִיעִית, קְטֹרֶת חֲבִתִּים וּנְסָכִים וְנֵרוֹת בְּבִגְדֵי זָהָב בִּטְבִילָה חֲמִישִׁית. וְהַטַּעַם בָּזֶה, לְפִי שֶׁאֵינָהּ עֲבוֹדָה, וְאִחֲרוּ אוֹתָהּ לְאַחַר כָּל מַעֲשֵׂה הַיּוֹם וּבִלְבַד שֶׁנְּקַיֵּם בָּהּ חָמֵשׁ טְבִילוֹת. וּלְכָךְ הִפְסִיק בְּסֵדֶר הַתָּמִיד שֶׁל בֵּין הָעַרְבַּיִם, וּמוֹצִיאִין כַּף וּמַחְתָּה בֵּין הַתָּמִיד לִקְטֹרֶת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND AARON SHALL COME INTO THE TENT OF MEETING. “Our Rabbis have said that this is not the proper place of this verse [which ought rather to follow Verse 25], and they explained the reason for their saying so in Tractate Yoma,¹¹⁰, 32 a. stating: The whole section is written according to the procedure [which was actually followed in the Service on the Day of Atonement], except for this ‘coming’ [of the High Priest into the Holy of Holies] which was actually done after he offered his burnt-offering and the burnt-offering of the people [stated in Verse 24], and after the burning of the fats of the bullock [of Aaron] and the goat [of the sin-offering of the people], which rites were performed outside the Sanctuary [proper, as stated in Verse 25, i.e., in the Sanctuary Court, and therefore done by the High Priest dressed] in golden garments. [It was only after he had done these things that] he immersed himself [in a ritual pool] and washed his hands and feet and took them [the golden garments] off,¹¹¹ and put on the linen garments, and then he came into the Tent of Meeting [as mentioned in our verse] to take out [from the Holy of Holies] the spoon and the censer in which he had burnt the incense in the innermost part of the Sanctuary. *And then he shall put off the linen garments* after he had taken them [the spoon and the censer] out, and attires himself in his golden clothes for the Daily burnt-offering brought in the afternoon.”¹¹² All this is Rashi’s language.
Now this is truly a case where the verse calls aloud for elucidation. For it is not at all conceivable that [the verse] should command that Aaron come into the Tent of Meeting for no purpose whatsoever other than that of taking off his garments¹¹³. Under no circumstances, as Ramban points out, can this be taken literally. It must then mean etc. and being naked in G-d’s temple, and that he should leave the garments there to decay! Rather, we must perforce interpret the verse thus: *And Aaron shall come into the Tent of Meeting* to do some act of the Service which Scripture found it unnecessary to mention, that is, the removal of the spoon and the censer [which he had left in the Holy of Holies when he had burnt the incense there]. The explanation of the [order of the] verses is thus as follows. Having mentioned at first, *And he shall put the incense upon the fire before the Eternal, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not*,¹¹⁴ meaning to say that he is to place the incense upon the fire until the cloud of the incense goes up, and then he is to go out immediately, leaving there the spoon [in which he had carried the incense] and the censer [which contained the coals of fire, and upon which the incense was now burning], and which he would in any case have to remove later on from there, Scripture therefore says, *and Aaron shall come into the Tent of Meeting* in order to enter within the Veil [and to bring out] the things he had left there. Now the Scriptural section here did not mention all that the priest did at the beginning when [attired] in the golden garments, such as the [offering of the] Daily burnt-offering of the morning,¹¹² but rather it began with the [special] Service performed on the Day of Atonement, which was done in the white [linen] garments, and it arranged the following procedure [of things to be done in these garments]: burning of incense within the Holy of Holies, the [rites of the] bullock [of Aaron] and of the goat [whose blood was sprinkled] within [the Holy of Holies], and the matter of the goat that was sent away to Azazel. All these rites were done in one order, and there was nothing left to be performed in these [white linen] garments except for the bringing out of the spoon and the censer [from the Holy of Holies]. Now it is always the custom of Scripture to finish a subject which it began, although there may be some matters which took place after that which it mentions later [as here, where the removal of the spoon and censer took place after the events of Verses 24-28, but is referred to before, in Verse 23, to finish the subject of the events done in the white garments]. Therefore Scripture states, *and Aaron shall come into the Tent of Meeting* in these [white linen] garments, to complete his Service, namely, the bringing out of the spoon and the censer which he has to remove from there, and after he came out from there *he shall put off* his garments *which he put on* in the morning at the time *when he went into the holy place, and he shall leave them there* where he took them off, thus teaching us that he is not to use them again on a subsequent Day of Atonement. Therefore Scripture completed in one sequence everything that was to be done during the whole day in the white garments. [Thus Scripture mentions the removal of the spoon and censer here in Verse 23, although it actually took place only later after the events mentioned in Verses 24-28, in order to complete in one sequence all the events done in the white garments]. Then it went back and said, *and he shall bathe his flesh in water … and put on his other vestments*,¹¹⁵ i.e., those garments which are known to him from his ministry during the whole year, thus teaching that [whenever he changes on that day] from one set of garments to another, he had to immerse himself [in a ritual pool]. Then Scripture states, *and ‘he shall come forth,’ and offer his burnt-offering*,¹¹⁵ for everything that had been done hitherto in the white garments is considered “the Service within [the Sanctuary],” while his ram¹¹⁶ and the ram of the people¹¹⁷, Verse 5. [which are the burnt-offerings] that He mentions [here in Verse 24: *and he shall come forth, and offer his burnt-offering of the people*], were done on the outer altar. Thus the section mentioned the High Priest’s first attirement in the white garments, and required him to immerse himself [first in a ritual pool],¹¹⁸, Verse 4: *and he shall bathe his flesh in water, and put them on*. and then it mentioned the final removal of these garments [after taking out the spoon and censer from the Holy of Holies], and required him to immerse himself [before he puts on the golden garments for the performance of the Daily burnt-offering of the afternoon]. Thus we learn that he had to immerse himself [in a ritual pool] whenever there was a change of the garments.
Now in the opinion of Rashi this immersion of the High Priest for the bringing out of the spoon and the censer, took place after he had offered his ram and the ram of the people; [that is to say], between the Additional Offerings¹¹⁹ and the Daily burnt-offering of the afternoon. This is also the opinion of all the Gaonim,¹²⁰, Vol. II, p. 521, Note 74. and it would likewise so appear from the plain meaning of a Beraitha¹²¹, Vol. II, p. 133, Note 209. taught in the Torath Kohanim.¹²² 6:5. See in my Hebrew commentary p. 92. But we have found in the Yerushalmi:¹²³ Note 44. “Rabbi Yochanan said, ‘All Sages agree that the taking out of the spoon and the censer [from the Holy of Holies] was done *after* [the slaughtering of] the Daily burnt-offering of the afternoon.’” And so did Rabbi Moshe [ben Maimon] write.¹²⁴ 2:2. So also is the procedure taught in our Mishnah [following the High Priest’s removal of the spoon and the censer]:¹²⁵ “He washed his hands and feet, took off [his white garments], went down and immersed himself, and they brought him the golden garments … and he went into [the Sanctuary] to burn the [daily] incense of the afternoon.”¹²⁶ Rather, the order was as follows: The [special] Service of the Day of Atonement was performed in the white garments;¹²⁷ immersion. This is important to note in order to understand the text which follows. his [the High Priest’s] ram and the ram of the people, the Additional Offerings,¹¹⁹ the [burning of the] fats of the sin-offering,¹²⁸ and [the slaughtering of] the Daily burnt-offering of the afternoon were all done in the golden garments following the [High Priest’s] third immersion; the taking out of the spoon and censer [from the Holy of Holies] was done in the white garments following the fourth immersion, while the [daily] burning of the incense of [the afternoon], the [daily] offering of the High Priest’s cakes,¹²⁹ the libations and [the kindling of] the lamps [in the candelabrum], were done in the golden garments following the fifth immersion.¹³⁰ times and washes his hands and feet *ten* times” as he changes from one set of garments to another in the performance of the various rites of the day (Yoma 32 a, Rashi). Rashi’s statement here on the verse before us that “this is not its proper place” is thus to be understood as follows: Since Scripture wanted to complete in one section everything that was to be done in the white garments during the whole day, as is its custom everywhere to finish a subject that it began, although there may be some minor matters which are mentioned afterwards but really took place before the conclusion of that subject, it therefore purposely stated it here, although the actual performance thereof took place at a later point in the Service of the Day of Atonement, as is explained in the text. The reason for this [delaying of the removal of the spoon and censer until after the slaughtering of the Daily burnt-offering of the afternoon] is because it [the removal of the spoon and censer] is not in itself a rite of Service, therefore they delayed it until all the acts of the day were done, as long as the five [required] immersions¹³⁰ times and washes his hands and feet *ten* times” as he changes from one set of garments to another in the performance of the various rites of the day (Yoma 32 a, Rashi). Rashi’s statement here on the verse before us that “this is not its proper place” is thus to be understood as follows: Since Scripture wanted to complete in one section everything that was to be done in the white garments during the whole day, as is its custom everywhere to finish a subject that it began, although there may be some minor matters which are mentioned afterwards but really took place before the conclusion of that subject, it therefore purposely stated it here, although the actual performance thereof took place at a later point in the Service of the Day of Atonement, as is explained in the text. were fulfilled. Therefore they interrupted the regular order of rites in the Daily burnt-offering of the afternoon, and [the High Priest] took out the spoon and censer [from the Holy of Holies] between the slaughtering of the burnt-offering and the burning of the incense.

footnotes:
¹¹⁰ Ibid.
¹¹¹ So I have found in all editions of Rashi, including the first Reggio (1475) edition. But obviously the procedure was that he first removed the garments, and then immersed himself. The washing of hands and feet according to the Sages also took place before the removal of the garments (Yoma 31 b).
¹¹² Numbers 28:4.
¹¹³ The verse as stated reads: And Aaron shall come into the Tent of Meeting, and shall put off the linen garments … and shall leave them there
¹¹⁴ Verse 13.
¹¹² Numbers 28:4.
¹¹⁵ Verse 24.
¹¹⁵ Verse 24.
¹¹⁶ Above, Verse 3.
¹¹⁷ Ibid.
¹¹⁸ Ibid.
¹¹⁹ These are specified in Numbers 29:8, among the Additional Offerings for all the festivals.
¹²⁰ See in Seder Ki Thisa
¹²¹ See in Seder Bo
¹²² Torath Kohanim, Acharei
¹²³ Yerushalmi Yoma VII, 2. On the name “Yerushalmi,” see above in Seder Metzora
¹²⁴ Mishneh Torah, Hilchoth Avodath Yom Hakippurim
¹²⁵ Yoma 70 a.
¹²⁶ Thus the text indicates that the slaughtering of the Daily burnt-offering of the afternoon had already taken place, for if not, the Mishnah would have stated: “and they brought him the golden garments … and he went out and offered the Daily burnt-offering of the afternoon, and then he went into the Sanctuary to burn the incense etc.”
¹²⁷ Since this special Service followed that of the ordinary Daily burnt-offering of the morning, which was performed in the golden garments, and was also preceded by the priest immersing himself in a ritual pool, it followed that his attiring himself in the white garments to perform the special Service for the Day of Atonement was after his second
¹¹⁹ These are specified in Numbers 29:8, among the Additional Offerings for all the festivals.
¹²⁸ Verse 25.
¹²⁹ Above, 6:13-15.
¹³⁰ Such was the law taught to Moses on Sinai, that “on this day [i.e., the Day of Atonement] the High Priest immerses himself five
¹³⁰ Such was the law taught to Moses on Sinai, that “on this day [i.e., the Day of Atonement] the High Priest immerses himself five


###### Ramban on Leviticus 16:27:1
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**יוֹצִיא אֶל מִחוּץ לַמַּחֲנֶה** יוֹצִיא אַהֲרֹן הַנִּזְכָּר (בפסוקים כג כה) בְּצִוּוּי, עַל דַּעַת ר"א (אבן עזרא על ויקרא ט"ז:כ"ז). וְהַנָּכוֹן, "יוֹצִיא" הַמּוֹצִיא. וְכֵן "וְשָׂרְפוּ" הַשּׂוֹרְפִים. וְאָמַר הַכָּתוּב "וְשָׂרְפוּ" בִּלְשׁוֹן רַבִּים, לְלַמֵּד שֶׁאִם נִתְעַסְּקוּ רַבִּים בַּשְּׂרֵפָה, אֶחָד מֵבִיא אֶת הָאוּר וְאֶחָד מְסַדֵּר עֲצֵי הַמַּעֲרָכָה וְאֶחָד מַבְעִיר אֶת הָאֵשׁ, לֹא יְטַמְּאוּ בְּגָדִים אֶלָּא הַמַּצִּית אֶת הָאוּר בַּפָּרִים עַצְמָם מִשֶּׁיַּצִּיתֶנּוּ בְּרֻבּוֹ. וּלְכָךְ חָזַר וְאָמַר בִּלְשׁוֹן יָחִיד "וְהַשּׂוֹרֵף אוֹתָם":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE BULLOCK OF THE SIN-OFFERING, AND THE GOAT OF THE SIN-OFFERING … HE SHALL CARRY FORTH WITHOUT THE CAMP. In the opinion of Rabbi Abraham ibn Ezra, *‘he’ shall carry forth* means Aaron, who has been mentioned in this section, [and he is to do it] by commanding others [to carry them forth without the camp]. The correct interpretation is that it means: *yotzi hamotzi* (“whoever shall carry them forth, shall carry them forth” without the camp).¹³¹ Similarly, the expression *and they shall burn* [in the verse before us] means, “and they that burn them, shall burn them.” Scripture states it in the plural, *and ‘they’ shall burn*, in order to teach us that if many people were engaged in the burning thereof — such as if one brought the fire, another arranged the wood of the pile, and another kindled the fire — only the garments of him who kindled the fire in the bullocks themselves¹³² are rendered impure, as soon as the fire takes hold of the greater part of it. That is why Scripture goes back and states it in the singular, *and he that burneth them shall wash his clothes*.¹³³

footnotes:
¹³¹ The performer of the deed is thus implied in the verse, even though he is not specifically mentioned.
¹³² According to the Keseph Mezukak, the reading should be: “the bullock and the goats.” See further in my Hebrew commentary, p. 93.
¹³³ Verse 28.


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

**תְּעַנּוּ אֶת נַפְשֹׁתֵיכֶם** כְּבָר בֵּאֵר רַבִּי אַבְרָהָם כִּי כָל עִנּוּי שֶׁיִּמָּצֵא בַּמִּקְרָא דָּבֵק עִם הַנֶּפֶשׁ הוּא הַצּוֹם, לִסְתֹּם פִּיהֶם שֶׁל הַקָּרָאִים מְחוּקֵי שֵׁם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
TE’ANU’ (YE SHALL AFFLICT) YOUR SOULS. Rabbi Abraham ibn Ezra has already explained — in order to silence the words of the Karaites,¹³⁴, Note 277. may their name be blotted out¹³⁵ may mean: “those whose names are blotted out” from the ranks of Israel. — that all expressions of *inuy* (affliction) found in Scripture together with the word “soul,” mean fasting.

footnotes:
¹³⁴ See above in Seder Vayikra
¹³⁵ See a similar expression in Ramban above, 3:9 (towards end, at Note 277). Here, however, the Hebrew expression m’chukei sheim


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

**וַאֲשֶׁר יְמַלֵּא אֶת יָדוֹ** שֶׁיָּכוֹל אֵין לִי אֶלָּא הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, מְרֻבֶּה בִּבְגָדִים מִנַּיִן, תַּלְמוּד לוֹמַר "וַאֲשֶׁר יְמַלֵּא אֶת יָדוֹ (ללבוש את הבגדים)", וְהֵן כָּל הַכֹּהֲנִים הַגְּדוֹלִים שֶׁעָמְדוּ מִיֹּאשִׁיָּהוּ וְאֵילָךְ, שֶׁבְּיָמָיו נִגְנְזָה הַצְּלוֹחִית שֶׁל שֶׁמֶן הַמִּשְׁחָה, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא ט"ז:ל"ב). וְאֵין הַכַּוָּנָה לָרַב שֶׁלֹּא יְהֵא בַּמִּקְדָּשׁ כֹּהֵן גָּדוֹל מְרֻבֶּה בִּבְגָדִים אֶלָּא מִיֹּאשִׁיָּהוּ וְאֵילָךְ, שֶׁהֲרֵי בַּגְּמָרָא (הוריות יג) אָמְרוּ מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה וּמְרֻבֶּה בִּבְגָדִים אֵיזֶה מֵהֶן קוֹדֵם, וְאָמְרוּ (מכות יא), בְּמִיתַת כֻּלָּן הוּא חוֹזֵר אוֹ בְּמִיתַת אֶחָד מֵהֶן הוּא חוֹזֵר - שֶׁכֻּלָּן נִמְצָאִים בִּזְמַן אֶחָד. אֲבָל בְּכָל הַזְּמַנִּים אִם נִתְרַבָּה בִּבְגָדִים כָּשֵׁר לַעֲבוֹדַת יוֹם הַכִּפּוּרִים, שֶׁהֲרֵי לְעוֹלָם מְתַקְּנִין כֹּהֵן אַחֵר בְּיוֹם הַכִּפּוּרִים (יומא ב) וְאֵין מוֹשְׁחִין אוֹתוֹ, וְאִם אֵרַע פְּסוּל בְּכֹהֵן גָּדוֹל מְשַׁמֵּשׁ זֶה תַּחְתָּיו, שֶׁהוּא כָּשֵׁר בְּרִבּוּי הַבְּגָדִים בְּלֹא מְשִׁיחָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE PRIEST WHO SHALL BE ANOINTED AND WHO SHALL BE CONSECRATED TO BE PRIEST IN HIS FATHER’S STEAD. “I might think that only [the High Priest] who has been anointed with the oil of anointment [may perform the Service on the Day of Atonement]. Whence do I know that a High Priest who is [inducted into office only] by many garments [i.e., the eight garments which distinguish him from all ordinary priests who wear only four garments, that he too may perform the Service on that day]? Scripture therefore says, *and who shall be consecrated*, by attiring the [eight] garments. Such were all the High Priests who functioned after the days of King Josiah [until the destruction of the Second Temple], for in his days the flask of anointing oil was hidden.”¹³⁶). This is Rashi’s language. Now the Rabbi did not intend to say that it was only from the days of King Josiah that there were High Priests who were [inducted into office only by means of] many garments, for in the Gemara we find that the Rabbis have said:¹³⁷ “Who has precedence over whom [in being redeemed from captivity, etc.], a High Priest anointed with the oil of anointment, or one who was [inducted into office only] by his attiring himself in the many garments?”¹³⁸ Again the Rabbis have said:¹³⁹ “Does he [that killed a person unwittingly] return from the city of refuge [only] at the death of all of them [i.e., the High Priest anointed with the oil of anointment, and the one that was inducted into office only by his attiring himself in the many garments and one that had passed from his High-priesthood], or does he return at the death of one of them?”¹⁴⁰ [Thus it is clear] that they can all be found at one time. Rather, [Rashi’s intent was that] if at any time [i.e., even when High Priests were still anointed with the oil of anointment], a priest was inducted [into the High-priesthood] by the many garments [worn by the High Priest], he was eligible to perform the Service of the Day of Atonement. For another priest was always prepared [in the High Priest’s stead] for the Day of Atonement,¹⁴¹ and he was not anointed.¹⁴² Thus if some disqualification occurred to the High Priest [such as by becoming impure etc.], this priest served in his stead, as he was eligible to do so through his induction [to his position] by his attiring himself in the many garments, even if he was not anointed.

footnotes:
¹³⁶ Josiah did this in order to prevent the desecration of the sacred oil by the hands of the enemy when Israel was to go into exile (Horayoth 12 a). The ark of the covenant was also hidden at that time (ibid.
¹³⁷ Horayoth 13 a.
¹³⁸ It is thus clear that both kinds of High Priest can exist simultaneously.
¹³⁹ Makkoth 11 b.
¹⁴⁰ Numbers 35:25.
¹⁴¹ “Lest aught befall the High Priest to render him ineligible” (Yoma 2 a).
¹⁴² See my Hebrew commentary p. 93 for various reasons.


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

וְטַעַם **וַיַּעַשׂ כַּאֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה** שֶׁקִּיֵּם אַהֲרֹן כָּל מַה שֶׁנִּצְטַוָּה, וְנִזְהַר כָּל יָמָיו שֶׁלֹּא יָבֹא אֶל מִבֵּית לַפָּרֹכֶת זוּלָתִי בְּיוֹם הַכִּפּוּרִים, וְעָשָׂה בְּיוֹם הַכִּפּוּרִים קָרְבְּנוֹתָיו כְּכָל אֲשֶׁר צִוָּה הַשֵּׁם אֶת מֹשֶׁה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE DID AS THE ETERNAL COMMANDED MOSES. This means that Aaron fulfilled all that he was commanded, and he was careful all his life not to enter the Holy of Holies except on the Day of Atonement in order to bring his offerings, according to all that G-d commanded Moses.