## Sforno on Leviticus Chapter 16

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

**וַיְדַבֵּר ה׳ אֶל מֹשֶׁה אַחֲרֵי מוֹת.** הִנֵּה תֵּיבַת ״וַיְדַבֵּר״ בִּלְשׁוֹן הַקֹּדֶשׁ לֹא תִפּוֹל בְּרֹב עַל חֶלְקֵי הַדִּבּוּר, אֲבָל תִּפּוֹל עַל מֶשֶׁךְ הַדִּבּוּר בִּכְלָלוֹ, וּלְכֵן אַחַר לְשׁוֹן הַדִּבּוּר יָבֹא בְּרֹב לְשׁוֹן הָאֲמִירָה הַפְּרָטִית. אָמַר אִם כֵּן ״וַיְדַבֵּר ה׳ אֶל מֹשֶׁה אַחֲרֵי מוֹת... וַיֹּאמֶר אֵלָיו דַּבֵּר אֶל אַהֲרֹן אָחִיךָ״ (ויקרא טז:א-ב). וּמִפְּנֵי שֶׁהֶאֱרִיךְ בְּסִפּוּר ״אַחֲרֵי מוֹת״ לֹא כָתַב ״וַיֹּאמֶר אֵלָיו״, אֲבָל חָזַר וְהִזְכִּיר הָאֵל יִתְבָּרַךְ הָאוֹמֵר וּמֹשֶׁה הַשּׁוֹמֵעַ. אָמְנָם לְדִבְרֵי קְצָת מֵרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תורת כהנים א:ג) הָיוּ שְׁנֵי דִבּוּרִים, וְיִהְיֶה שִׁעוּר הַכָּתוּב ״וַיְדַבֵּר ה׳ אֶל מֹשֶׁה וַיֹּאמֶר אֵלָיו דַּבֵּר אֶל אַהֲרֹן וְאַל יָבֹא וְלֹא יָמוּת״, וְ״אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן״ אָמַר לְמֹשֶׁה ״דַּבֵּר אֶל אַהֲרֹן וְאַל יָבֹא״ – שֶׁלֹּא יִכָּנֵס יוֹתֵר מִמַּה שֶּׁצִּוָּה, ״וְלֹא יָמוּת״ כְּדֶרֶךְ שֶׁמֵּתוּ בָנָיו בִּהְיוֹתָם הוֹרְסִים לַעֲשׂוֹת קְטֹרֶת יוֹתֵר מִמַּה שֶׁצִּוּוּ, וְזֶה לְזָרְזוֹ יוֹתֵר מִן הָרִאשׁוֹן.

**Eliyahu Munk, HaChut Hameshulash:**
וידבר ה' אל משה אחרי מות, normally, the expression וידבר in the Holy Tongue is not used to describe specific parts of the verbal message but applies to the entire speech, characterising its nature. This is the reason why we find so many times the word לאמור, i.e. אמירה after the introduction וידבר. This is why verse 2 continues with ויאמר אליו דבר אל אהרן אחיך, He said to him: “say to your brother Aaron,” without a change of subject between the two verses. Seeing that the thrust of the message, i.e. its being connected to the immediately preceding death of the two sons of Aaron, Nadav and Avihu, had not changed, there was no need to once again identity the speaker, i.e. G’d, by adding the words ויאמר אליו, “He said to him,” as is customary in similar constructions in the Torah. However, according to a minority of our sages (Torat Kohanim 1,3) there were two separate addresses by G’d and we would then have to understand the verse as follows: one concerned the prohibition for Aaron not to enter the sanctuary any time he felt like it otherwise he would be courting death. The second time was after Aaron’s sons had died; Aaron was to enter only at G’d’s command. The warning this time was more urgent, warning that G’d’s presence in the sanctuary would be visible from the outside by means of the cloud hovering over the Tabernacle. At that point the voice of G’d addressed itself to Moses again, issuing instructions concerning the conduct of prophets and High priests in future generations. We find a reference to such matters in Samuel I 3,3-4 where Samuel is reported as lying down in the sanctuary of the Lord when G’d called to him.


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

**כִּי בֶּעָנָן אֵרָאֶה.** בָּזֶה הַדּוֹר לְדַבֵּר לְמֹשֶׁה, וּבִשְׁאָר הַדּוֹרוֹת לִקְרוֹא לַמּוּכָנִים לִנְבוּאָה, כְּעִנְיַן שְׁמוּאֵל בְּאָמְרוֹ ״וּשְׁמוּאֵל שֹׁכֵב בְּהֵיכַל ה׳ אֲשֶׁר שָׁם אֲרוֹן אֱלֹהִים, וַיִּקְרָא ה׳ אֶל שְׁמוּאֵל״ (שמואל א ג:ג-ד).

**Eliyahu Munk, HaChut Hameshulash:**
FOR I APPEAR IN THE CLOUD in this generation to speak to Moshe, but in other generations to call to those prepared for prophecy, as was the case with Shmu'el, as it says (I Sam. 3:3-4), "Shmu'el was sleeping in the temple of Adonai, where the Ark of God was, and Adonai called out to Shmu'el.


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

**בְּזֹאת יָבֹא בְּפַר בֶּן בָּקָר.** בְּהַקְדָּשַׁת פַּר לְחַטָּאת וְאַיִל לְעוֹלָה וּלְבִישַׁת הַבַּדִּים שֶׁאֵין בָּהֶם צֶבַע וְלֹא צִיּוּר מְלָאכוּתִי, כִּי אָמְנָם לֹא יְאַחֵר כֹּהֵן גָּדוֹל לְהִכָּנֵס לִפְנִים עַד אַחַר הַקְרָבַת הָעוֹלָה, אֲבָל יִכָּנֵס לְהַקְטִיר הַקְּטֹרֶת תֵּכֶף אַחַר שְׁחִיטַת הַחַטָּאת.

**Eliyahu Munk, HaChut Hameshulash:**
בזאת יבא...בפר בן בקר, by sanctifying the bull as a sin offering, and the ram as a burnt offering, and by donning the appropriate priestly garments, the linen ones which had no decorative additions and consisted only of white linen. On the one hand, that High Priest was not to enter the sanctuary until after the burnt offering had been sacrificed, but he was allowed to enter for the purpose of offering the incense as soon as the sin offering had been slaughtered.


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

**בִּגְדֵי קֹדֶשׁ הֵם.** בְּכַמּוּתָם יֵרָאוּ הַמַּלְאָכִים אֶל הַנְּבִיאִים, כִּי הֵם נִרְאִים אָז בִּלְבוּשֵׁי הַבַּדִּים (יחזקאל ט:ג, דניאל יב:ו-ז).

**Eliyahu Munk, HaChut Hameshulash:**
בגדי קדש הם, when angels appeared in human guise to the prophets they wore these kinds of garments. This is the meaning of the expression לבושי הבדים. (Ezekiel 9,3 and Daniel 12,6-7)


###### Sforno on Leviticus 16:5:1
[Sforno on Leviticus 16:5:1](https://torahapp.org/share/book/Sforno%20on%20Leviticus/r/16:5:1)

**שְׁנֵי שְׂעִירֵי עִזִּים לְחַטָּאת.** הָרִאשׁוֹן עַל חֲטָאִים בַּמִּקְדָּש, וְהַמִּשְׁתַּלֵּחַ עַל שְׁאָר חַטָּאֵי צִבּוּר אֲשֶׁר לְרֹב טֻמְאָתוֹ לֹא יָאוֹת לִזְבֹּחַ וּמְטַמֵּא מְשַׁלְּחוֹ.

**Eliyahu Munk, HaChut Hameshulash:**
שני שעירי עזים לחטאת, the first to atone for sins which occurred inadvertently in the holy precincts, and the second one in respect of sins committed by the public at large who through mostly being in a state of ritual impurity would not have been in a position to offer this sacrifice on their own behalf at this time. Had they done so while in a state of ritual impurity and had entered holy precincts, they would have conferred ritual impurity on their agent the priest. [just as happened with the scape-goat who conferred ritual impurity on the man leading it to its death. (verse 26). However, in this case such impurity was not conferred on sacred ground. Ed.]


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

**גּוֹרָלוֹת.** כִּי הַגּוֹרָל בִּפְרָט עַל יְדֵי אִישׁ חֲסִידוֹ הוּא כַּאֲשֶׁר יִשְׁאַל אִישׁ בִּדְבַר הָאֱלֹהִים, כַּאֲמָרוֹ ״בַּחֵיק יוּטַל אֶת הַגּוֹרָל, וּמֵה׳ כָּל מִשְׁפָּטוֹ״ (משלי טז:לג).

**Eliyahu Munk, HaChut Hameshulash:**
גורלות, use of a lot, especially when handled by one of G’d’s intimates, in this case by Aaron, serves to confirm something G’d wants as we know from Solomon in Proverbs 16,33 בחיק יוטל את הגורל, ומה' כל משפטו, “the lot is cast in the lap, but one’s judgment depends on G.d.” [the gullible person imagining that as long as the lot has not revealed what it was meant to reveal the fate of the individual has not been determined, is in gross error. The fate had long ago been determined in heaven. (Alshich). Ed.]


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

**וְעָשָׂהוּ חַטָּאת.** הַגּוֹרָל יַעֲשֶׂה אֶת הַשָּׂעִיר חַטָּאת, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (יומא מ) ״הַגּוֹרָל עוֹשֶׂה חַטָּאת וְאֵין הַשֵּׁם עוֹשֶׂה חַטָּאת״.

**Eliyahu Munk, HaChut Hameshulash:**
ועשהו חטאת, the lot determines which of the male goats is to be the sin offering for the altar. In the words of our sages (Yuma 40) “the lot determines which is the sin offering, and not the name.” [calling it such is meaningless unless confirmed by the lot drawn. Ed.]


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

**וְכִפֶּר בַּעֲדוֹ.** כְּבָר בָּא בַּקַּבָּלָה (יומא לו:) שֶׁשְּׁתֵּי הַכַּפָּרוֹת בַּעֲדוֹ הֵם כַּפָּרַת דְּבָרִים בְּוִדּוּי, וּלְפִיכָךְ הֵם קֹדֶם שְׁחִיטַת הַחַטָּאת.

**Eliyahu Munk, HaChut Hameshulash:**
וכפר בעדו, we have already learned by tradition that both the atonements which are mentioned in connection with Aaron personally refer to the confession recited by Aaron, this is why they took place before the actual slaughtering of the sin offering.


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

**וְלָקַח מְלֹא הַמַּחְתָּה.** כִּי תֵּכֶף שֶׁנִּשְׁחַט חַטָּאת וְהִתְוַדָּה וְסָר עֲוֹנוֹ, נַעֲשָׂה מוּכָן לָאוֹר בְּאוֹר פְּנֵי מֶלֶךְ. וְהִנֵּה הַמֶּלֶךְ יֵרָאֶה לְכָל מוּכָן לְאוֹרוֹ, כְּאָמְרוֹ ״כִּי בֶּעָנָן אֵרָאֶה״ (ויקרא טז:ב). וְרָאוּי לְכַבְּדוֹ בִּקְטֹרֶת, כְּמוֹ הָעִנְיָן אַחַר הַתְּמִידִים, כְּאָמְרוֹ ״עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה״ (שמות כט:מב). וּבָזֶה טָעוּ בְּנֵי אַהֲרֹן וְהִקְרִיבוּ אֲשֶׁר לֹא צִוָּה אוֹתָם.

**Eliyahu Munk, HaChut Hameshulash:**
ולקח מלא המחתה, as soon as the sin offering had been slaughtered and he had previously recited his confession so that his sins had been removed, he was now ready to face the “King,” (G’d) who would look upon him with favour. This is what was meant in verse 2 with the reference to the cloud by means of which G’d would manifest Himself. At that point it was appropriate to honour Him by presenting the incense, much as the incense would be offered daily after the presentation of the daily communal offering, תמיד both in the morning and in the evening. (compare Exodus 29,42 עולת תמיד לדורותיכם פתח אהל מועד אשר אועד לכם שמה, “a regular burnt offering throughout your generations at the entrance of the Tent of Meeting where I manifest Myself for you.”


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

**הַחַטָּאת אֲשֶׁר לָעָם.** אַחַר שֶׁהִשְׁלִים לְכַפֵּר בַּעֲדוֹ בְּחַטָּאתוֹ, כְּעִנְיַן ״הִתְקוֹשְׁשׁוּ וָקֹשּׁוּ״ (צפניה ב:א), וְעִם זֶה נִרְאֶה אֶת פְּנֵי הַמֶּלֶךְ.

**Eliyahu Munk, HaChut Hameshulash:**
החטאת אשר לעם. After he had completed offering the sin offering for his own atonement, also the people would be on the level where they could face the “King.” The sequence described here which at fist glance might seem as if the High Priest were more concerned with his own atonement than that of the people whom he represented, is confirmed by the prophet (Tzefaniah 2,1) in the words התקוששו וקושו, which is interpreted in Sanhedrin 18 as “attend to your own integrity before you attend to the integrity of others.”


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

**וְהִנִּיחָם שָׁם.** כִּי הִקְרִיבָם לִפְנֵי ה׳, וְיִקְדְּשׁוּ קְדֻשָּׁה יְתֵרָה, וְלֹא יָאוֹת אֲפִלּוּ לְכֹהֵן גָּדוֹל אַחַר שֶׁעָבְרָה שְׁעַת מַעֲלָתוֹ.

**Eliyahu Munk, HaChut Hameshulash:**
והניחם שם, for he had offered them in the presence of G’d so that they attained additional sanctity, and it is not appropriate even for the High Priest to wear them after they had performed the assigned task. (according to Yuma 12 these garments are buried forthwith or otherwise locked away.)


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

**וְרָחַץ אֶת בְּשָׂרוֹ.** אַחַר שֶׁסָּמַךְ עַל הַשָּׂעִיר הַמִּשְׁתַּלֵּחַ.

**Eliyahu Munk, HaChut Hameshulash:**
ורחץ את בשרו, after he had supported his hands on the scape-goat. ועשה את עולתו, this was after he had first obtained his personal atonement, followed by the atonement on behalf of the people at large with the two sin offerings consisting of the male goats. Even the “scape-goat” is referred to here as a “sin offering,” חטאת, when we consider it had already been referred to as such in verse 5 where the Torah spoke about שני שעירי עזים לחטאת, “two male goats as sin offering.” Both of these procedures had to take place before the burnt offering on behalf of the people was offered. This was standard procedure, i.e. that the sin offering preceded the burnt offering. This point has been made in Pessachim 59.


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

**וְעָשָׂה אֶת עֹלָתוֹ.** אַחַר שֶׁכִּפֶּר בַּעֲדוֹ בְּחַטָּאתוֹ וּבְעַד הָעָם בִּשְׁתֵּי חַטָּאוֹת, שֶׁגַּם שְׂעִיר הַמִּשְׁתַּלֵּחַ נִקְרָא חַטָּאת, כַּאֲמָרוֹ ״שְׁנֵי שְׂעִירֵי עִזִּים לְחַטָּאת״ (ויקרא טז:ה), וּשְׁנֵיהֶם יַקְדִּימוּ לְעוֹלַת הָעָם כְּמִשְׁפַּט כָּל חַטָּאת שֶׁקּוֹדֶמֶת בְּכָל מָקוֹם לָעוֹלָה, כְּמוֹ שֶׁבָּא בַּקַּבָּלָה.

**Eliyahu Munk, HaChut Hameshulash:**
וכפר בעדו ובעד העם, the atonement required for inappropriate thoughts which ought to precede matters requiring “clean” (sin free) hands and a pure heart. Such a sin free state is achieved by means of the burnt offering.


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

**וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם.** כַּפָּרַת הִרְהוּרֵי הַלֵּב הָרְאוּיָה לִנְקִיֵּי כַפַּיִם וּבָרֵי לֵבָב, וְזֶה בְּעוֹלָה.


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

**לְחֻקַּת עוֹלָם.** אַף עַל פִּי שֶׁיֵּשׁ מִקְדָּשׁ לַעֲבוֹדָה, מִכָּל מָקוֹם צָרִיךְ שֶׁתְּקַיְּמוּ גַּם שְׁבִיתָה וְעִנּוּי.

**Eliyahu Munk, HaChut Hameshulash:**
לחקת עולם, even though G’d had provided a Temple wherein to perform the ritual called עבודה, sacrificial service, the Day of Atonement, in order to be fully effective, also requires that each person abstain from the kind of work forbidden on every Sabbath, as well as that he abstain from eating and drinking, i.e. עינוי.


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

**כִּי בַיּוֹם הַזֶּה יְכַפֵּר.** וְהַטַּעַם שֶׁתִּצְטָרְכוּ עִם זֶה גַּם לִשְׁבִיתָה וְעִנּוּי, הוּא כִּי אָמְנָם הַכֹּהֵן בַּעֲבוֹדָתוֹ יְכַפֵּר בִּלְבַד, וְעִנְיַן הַכִּפּוּר הוּא הַקְטָנַת הַחֵטְא וְהַכְנָתוֹ לְקַבֵּל סְלִיחָה.

**Eliyahu Munk, HaChut Hameshulash:**
כי ביום הזה יכפר, the reason why the other factors mentioned just now are required in addition to the sacrificial service is that if the entire load of achieving atonement were to be placed on the shoulders of the High Priest this would amount only to “downgrading” of the seriousness of the sins which is what the term of כיפור is all about. The individual must prepare himself mentally for obtaining forgiveness from his Maker by these additional measures.


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

**לִפְנֵי ה׳ תִּטְהָרוּ.** אֲבָל הַשָּׂגַת הַטָּהֳרָה וְהַסְּלִיחָה הַגְּמוּרָה תִּהְיֶה לִפְנֵי ה׳ בִּלְבַד, וְזֶה בְּוִדּוּי וּתְשׁוּבָה, שֶׁהוּא לְבַדּוֹ יָדַע אֲמִתָּתָם, וּבִשְׁבִיל כָּךְ.

**Eliyahu Munk, HaChut Hameshulash:**
לפני ה' תטהרו, absolute forgiveness, rehabilitation, can occur only in the presence of the Lord, which in turn can be achieved only by personal confession of one’s sin and one’s absolute undertaking not to commit such sins again in similar circumstances. The verse is introduced here to remind us that only the Lord Himself is aware of the sincerity of one’s teshuvah, one’s repentance.


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

**שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם.** עַל הֵיפֶךְ ״הֵן בְּיוֹם צוֹמְכֶם תִּמְצְאוּ חֵפֶץ״ (ישעיהו נח:ג).

**Eliyahu Munk, HaChut Hameshulash:**
In order to make this point even clearer the Torah wrote concerning this Day of Atonement, שבת שבתון היא לכם, this refers to the uniqueness of this day. A Sabbath day is usually honoured with food and drink, whereas the abstaining from physical indulgences i.e. a צום, fast day, is meant to put us in the good graces of G’d. (Isaiah 58,3) The message here is phrased differently but is the same. The self-denial of the Jew on that day results in the concept of the Sabbath being observed at its highest potential.


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

**חֻקַּת עוֹלָם.** וְגַם בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּש קַיָּם תִּשְׁמְרוּ שְׁבִיתָה וְעִנּוּי.

**Eliyahu Munk, HaChut Hameshulash:**
חקת עולם, even at a time when there is no Temple, and hence no sacrificial service, the day of Atonement does not lose its function, and the Sabbath observance, i.e. abstention from work as well as the self-denial consisting of fasting for twenty four hours remains in effect.


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

**וַאֲשֶׁר יְמַלֵּא אֶת יָדוֹ וְלָבַשׁ.** אַף הַמְרֻבֶּה בְּגָדִים בִּלְבַד יְכַפֵּר.

**Eliyahu Munk, HaChut Hameshulash:**
ואשר ימלא את ידו...ולבש, also a priest wearing the High Priest’s garments though not having been anointed with the holy anointing oil may be the instrument of the people’s atonement. [The conditions mentioned in our verse are not understood as cumulative and absolute requirements. (compare Rashi who explains that the holy anointing oil ran out already in the days of King Yoshiyahu during the first Temple, never to become available again. Nonetheless, even in the days of the second Temple, when the red cord turned white after the killing of the scape-goat, there was a sign from heaven that the people had been forgiven. Ed.]


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

**וְהָיְתָה זֹּאת לָכֶם לְחֻקַּת עוֹלָם לְכַפֵּר.** שֶׁהַיּוֹם עַצְמוֹ יְכַפֵּר, אַף עַל פִּי שֶׁלֹּא יִהְיֶה מִקְדָּש וַעֲבוֹדָה, כְּאָמְרָם ״תְּשׁוּבָה תּוֹלָה וְיוֹם הַכִּפּוּרִים מְכַפֵּר״.

**Eliyahu Munk, HaChut Hameshulash:**
והיתה זאת לכם לחקת עולם לכפר, that the very day itself has the power to confer atonement even when there is neither a Temple nor a Temple service. In the words of our sages (Yuma 86) “repentance suspends the imposition of retribution and the arrival of the date of the Day of Atonement completes the atonement.”