AFTER THE DEATH. After God warned Israel not to incur the death penalty¹ He also told Moses to caution Aaron not to die as his sons died.² This section is proof that the sons of Aaron brought the incense within the veil.³

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

[WHEN THEY DREW NEAR.] The word be-korvatam (when they drew near) is an infinitive.⁴ Compare, le-korvah (to come unto) in to come unto the work (Ex. 36:2).⁵ is made up of the infinitive korvah plus the pronominal suffix. The heh in le-korvah has been turned into a tav in be-korvatam as is the practice with the feminine heh.⁶ is connected to a pronominal suffix, the heh changes into a tav. Rabbi Joshua,⁷ who says that be-korvatam is a noun following the paradigm of chokhmatam (their wisdom) (Jer. 49:7),⁸ is made up of the noun korvah plus a pronominal suffix. errs.

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

INTO THE HOLY PLACE. In contrast to the tent of meeting.⁹ here refers to the place that is considered holy with regard to the tent of meeting, i.e., it is holier than the tent of meeting.

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

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

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

WITH A YOUNG BULLOCK. Its meaning is not that Aaron should bring the bullock into the holy place¹⁴ might be taken to mean that Aaron should bring the bullock into the Holy of Holies. Hence I.E.’s comment. but rather that he first bring a bullock of his own¹⁵ for a sin offering to atone for himself and the kohanim. Others say also for the Levites,¹⁶ for they found, And thou shalt write Aaron’s name upon the rod of Levi (Num. 17:18).¹⁷ form one unit. However, this is farfetched. On the contrary, the Levites are considered among the Israelites.

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

THE HOLY LINEN TUNIC. Scripture does not mention the ephod,¹⁸ the breastplate,¹⁹ and the robe of the ephod,²⁰ for it earlier mentioned, and the sound thereof²¹. shall be heard when he²². goeth in unto the holy place (Ex. 28:35).²³ must wear the robe when he enters the Holy of Holies. Now, the ephod and the breastplate were attached to the robe. Hence there was no need for Scripture to repeat once again that Aaron shall wear these garments when he enters the Holy of Holies. Rashbam on Ex. 28:35 explains similarly. It should be noted that this interpretation is contrary to the accepted halakhic opinion which rules that the kohen gadol does not enter the Holy of Holies wearing the ephod, its band, the breastplate, and the robe. See Rosh Ha-Shanah 26a. Also see Rashi, “This teaches us that he must not officiate in the interior (the Holy of Holies) robed in the eight garments which were the insignia of the High Priest…in which he performed the service outside…but in the four garments…like an ordinary priest” (Rosenbaum and Silbermann). The men of the second temple who served without the Urim and the Thummim²⁴ learned from this verse [that their practice was proper].²⁵ and the Thummim in our verse, it appears that the wearing of the Urim and the Thummim is not essential for the service to be valid. There were also prophets there.²⁶ may officiate without the Urim and the Thumim if the latter are not available.

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

AND AARON SHALL PRESENT THE BULLOCK OF THE SIN-OFFERING, WHICH IS FOR HIMSELF. To the opening of the tent of meeting as is the law.²⁷

footnotes: ²⁷ See Lev. 4:4.

[AND MAKE ATONEMENT FOR HIMSELF.] This means that with it he will make atonement for himself and for his house after he slaughters it.²⁸ There are those who say that presenting the bullock²⁹. See Sifra and Rashi. is the atonement.³⁰

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

LOTS. We know what they are from the words of our sages.³¹ 36a. The Gaon³² says that Azazel is the name of a mountain. It is so called because of its might.³³ 63a. Azazel is a combination of az (strong) and el (tall). Azazel thus means mighty and tall mountain (Krinsky). God’s name³⁴ is mentioned in Azazel as it is in ke-harere el (the mighty mountains) (Ps. 36:7) and in yakti’el (Joktheel) (II Kings 14:7). The Gaon, the Levite,³⁵ caught him in error. He pointed out that the alef of Azazel is placed between one zayin and the other zayin.³⁶ in it, for the word is spelled ayin, zayin, alef, zayin lamed. There are those who say that Azazel is the name of a mountain close to Mount Sinai. God commanded that the goat be led and brought up there until it slipped down the mountain. Later on in the time of the temple, they led it to a different mountain. “And Aaron did” (v. 34) is proof of this.³⁷. I.E.’s point is that Scripture goes out of the way to state that Aaron did as God commanded him in the wilderness, for later on when Israel entered Israel some parts of the Yom Kippur ritual were performed a bit differently. The sending of the goat to Mount Azazel is an example. The same, in my opinion, as I will explain in its place,³⁸ is true of the festival of Shavu’ot.³⁹ There are those who say that the service⁴⁰ during the second temple was unlike that of the first, for the kohen⁴¹ lacked the garments⁴²., the ephod, its band, the breastplate, and the robe. and there was no ark-cover. This commentator says that the goat was sent into the wilderness, for Scripture states, and he shall let go the goat in the wilderness (v. 22).⁴³ The latter is similar in meaning to the bird of the one who is cleansed from leprosy⁴⁴ which is sent into the open field, an uninhabited place. A land which is cut off⁴⁵ (v. 22) is proof of this.⁴⁶ We answered him that they sent the goat into the wilderness as it is written.⁴⁷ However, the goat was pursued⁴⁸ until it fled and climbed up a rock. The rabbis therefore said, “and he⁴⁹ pushes it down.”⁵⁰ 67a. The point is that since a person accompanied the goat it was possible for him to push the goat off the mountain. Rabbi Samuel⁵¹ says that even though it is written that the goat offered as a sin offering is to be offered to God, the goat that was sent was also offered to God. There is no need for this interpretation, for the goat sent into the wilderness did not serve as an offering since it was not slaughtered. If you are able to understand the secret that follows Azazel⁵² (for Azazel into the wilderness). According to I.E. the word ha-midbarah is the key to understanding the meaning of Azazel. then you will know its secret and the secret of its name, for it has comrades in Scripture.⁵³ (goat) and azal (to go). There are many such compound names in Scripture. Compare, Emmanuel (God is with us). According to I. E. the meaning of la-azazel ha-midbarah is, for a goat that goes into the wilderness. I will reveal a bit of its secret to you in a hint. When you are thirty-three, you will understand it.⁵⁴ (satyrs). According to I.E. the se’irim were demons that had the shape of goats. Now it is not clear what the purpose was of sending the goat to demons who were shaped like goats. According to Nahmanides the goat was a gift to Satan so that he would not interfere with Israel’s sacrifice. However, it is doubtful that I.E. had this in mind. Weiser suggests that the goat was sent to a place of demons so that the sins which it (literally or symbolically) bore would not contaminate people, for demons dwell in a place which is uninhabited.

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

AND OFFER HIM⁵⁵ FOR A SIN-OFFERING. He shall slaughter it.

footnotes: ⁵⁵ The goat.

SHALL BE SET ALIVE. The word yo’omad (shall be set) is a hofal.⁵⁶ The yod⁵⁷ should have been vocalized with a shuruk.⁵⁸, for that is the way words in the imperfect are conjugated in the hofal. Compare, yuktzar, yurad However, it was enlarged⁵⁹) to a major vowel (a kamatz). because of the guttural.⁶⁰, for the root of yo’omad is ayin, mem, dalet. The word yochoram (should be forfeited) in all his substance should be forfeited (Ez. 10:8) is similar.⁶¹ rather than with a kubbutz because of its guttural.

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

TO MAKE ATONEMENT OVER HIM.⁶² For the atonement shall be upon it.⁶³ It means to send him away.

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

AND AARON SHALL PRESENT. Scripture goes on to explain that after Aaron has presented the bullock and the two goats to the tent of meeting, he shall begin to slaughter his bullock. Scripture does this because⁶⁴. it dwelt at length on the goats.⁶⁵

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

A CENSER. The meaning of machtah (censer) is known.

HIS HANDS FULL. Both hands.⁶⁶) always comes in the plural form. Hence I.E. points out that here the word is to be taken literally.

footnotes: ⁶⁶ The word for a handful (chofnayim

SWEET INCENSE. Mentioned earlier.⁶⁷

footnotes: ⁶⁷ In Ex. 30:22-38.

It would have appeared to us that upon the ark-cover (v. 14); and before the arkcover (Ibid.) are to be taken literally. However, the transmitters of tradition said that upon the ark-cover means between the staves.⁶⁸ stands between the staves of the ark and sprinkles from there. Furthermore, according to the rabbis the kohen does not actually sprinkle blood on the ark-cover but upward towards the ark-cover. See Yoma 53b. The meaning of and before the ark-cover is known from their words.⁶⁹ means downward in front of the ark-cover. The blood fell on the ground. See Yoma 53b. What they said is true.

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

THEN SHALL HE KILL THE GOAT OF THE SIN-OFFERING. He shall now, when he goes out,⁷⁰ slaughter it. There are those who say that he should slaughter the goat before he slaughters the bullock.⁷¹ (v. 9) as meaning, and Aaron shall slaughter the goat. The latter is untrue.⁷²

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

AND HE SHALL MAKE ATONEMENT FOR THE HOLY PLACE. The reference is to the Holy of Holies.

AND SO SHALL HE DO FOR THE TENT OF MEETING. He shall sprinkle seven times before the ark-cover (kaporet)⁷³). and on the horns of the altar of incense.

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

The meaning of And he shall make atonement for the holy place is that the blood serves as a ransom so that the holy place does not destroy⁷⁴ because of the uncleanliness of the unclean.

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

AND THERE SHALL BE NO MAN. From among the kohanim.⁷⁵ were never permitted to be in the tent of meeting.

footnotes: ⁷⁵ For non-kohanim

TO MAKE ATONEMENT IN THE HOLY PLACE. Inside.⁷⁶

footnotes: ⁷⁶ Of the Holy of Holies.

AND HAVE MADE ATONEMENT FOR HIMSELF, AND FOR HIS HOUSEHOLD. With his sin offering bullock.

AND FOR ALL THE ASSEMBLY OF ISRAEL. With their sin offering goat.

AND HE SHALL GO OUT UNTO THE ALTAR. The reference is to the burnt offering altar.⁷⁷

footnotes: ⁷⁷ Which stood in the courtyard.

AND HE SHALL PUT THEM. After the sins are removed from Israel they are, as it were, placed on the head of the goat. The sins will go to a place were they will never again be remembered. Scripture speaks in a way that all will understand.⁷⁸

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

APPOINTED. Itti (appointed) means prepared for his time.⁷⁹ Or itti refers to an individual whose custom it was to always lead the goat on the Day of Atonement. The yod⁸⁰. relates to the word et (time).⁸¹ Itti is similar to penimi (internal).⁸² is the yod of relation. The yod suffixed to a word is often a first person pronominal suffix, hence I.E.’s comment. The interpretation of those who explain itti to mean wise⁸³ (ittim) (Est. 1:13). According to this interpretation a “timely” man is a man who is aware of what is currently happening, i.e., a wise man. does not appear correct to me.⁸⁴ Our sages, of blessed memory, said that the “bearer”⁸⁵ was a kohen.⁸⁶ 66a. Their words are true.

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

IN A HOLY PLACE. In the courtyard of the tent of meeting. They used to spread a sheet for the kohen.⁸⁷ 3:4.

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

HIS OTHER VESTMENTS.⁸⁸ With which he serves every day.⁸⁹ There are those who say that the reference is to the garments mentioned.⁹⁰ The fact that Scripture does not say and put on other garments (Lev. 6:4) is proof of this.⁹¹

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

HIS BURNT-OFFERING. The reference is to the ram⁹². See verse 3. and the ram of the people,⁹³ the bullock of the people,⁹⁴ and the seven lambs,⁹⁵ for it is so written in Scripture.⁹⁶

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

AND THE FAT OF THE SIN-OFFERING. The fat of the bullock sin offering⁹⁷ and the fat of the goat sin offering⁹⁸ and also the fat of the he-goat sin offering, which is a sin offering belonging to the kohen as is the law, and is not burned. The last named sacrifice is found in the Torah portion Pinechas.⁹⁹

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

AND BATHE HIS FLESH IN WATER. This is sufficient for him,¹⁰⁰ for he does not become unclean until evening.

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

SHALL BE CARRIED FORTH¹⁰¹ WITHOUT THE CAMP. By command.¹⁰² shall command that they be carried outside of the camp.

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

AND THEY SHALL BURN. The kohanim shall burn them. All those who do the burning shall bathe in water and immediately come into the camp. The fact that Scripture immediately states, and afterward he may come into the camp, is proof of this, for what reason is there to states this.¹⁰³

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

AND IT SHALL BE A STATUTE FOR EVER UNTO YOU. This service.¹⁰⁴.

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

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

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

THE HOME-BORN, OR THE STRANGER THAT SOJOURNETH AMONG YOU. We are not permitted to let him¹¹² do any work,¹¹³ but we do not force him¹¹⁴ as in Vat. Ebr. 38 instead of nachritennu (we shall cut him off). to fast.¹¹⁵

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

SHALL ATONEMENT BE MADE FOR YOU. By the kohen. The commentators therefore say regarding the goat which is sent into the wilderness, concerning which it is written, shall be set alive…to make atonement over him (v. 10), that the atonement becomes effective by the placing of the goat before the Lord.¹¹⁶.

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

FROM ALL YOUR SINS. This is to be understood in accordance with my earlier explanation that the noun chattat (sin) is a general term. It is therefore found with reference to both accidental and deliberate sin.

IT IS A SABBATH OF SOLEMN REST. Some say that shabbat shabbaton (a sabbath of solemn rest) means rest for the soul and rest for the body.¹¹⁷ is repeated in the phrase. Others say that shabbat shabbaton means a rest above which there is no other rest.¹¹⁸ Both words¹¹⁹ are nouns. At times the other word comes first.¹²⁰. However, Ex. 16:23 reads shabbaton shabbat. They have one meaning,¹²¹ and shabbaton have one meaning. This interpretation is not farfetched.

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

IT IS A STATUTE FOR EVER. To fast.

AND THE PRIEST…SHALL MAKE ATONEMENT. Scripture now goes on to explain what the kohen shall make atonement for.

WHO SHALL BE ANOINTED. By the anointer¹²²) and who shall be consecrated…shall make atonement. Now the priest who anoints the kohen gadol does not make atonement. Neither is the priest who anoints consecrated to wear the high priestly vestments. Furthermore, the text omits with what the anointed shall do the anointing. Hence I.E. points out that yimshach oto is short for yimshach ha-moshech oto, which means whom the anointer shall anoint. Thus according to I.E. the first part of our verse should be rendered: And the priest whom the anointer shall anoint with the anointing oil. with the anointing oil¹²³ was anointed. Hence I.E. points out that asher yimshach oto is short for yimshach oto be-shemen ha-mishchah. after he has been consecrated.¹²⁴.

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

AND HE SHALL PUT ON. He¹²⁵. is the one who shall put on these holy garments, for another person may not wear them.

footnotes: ¹²⁵ The kohen gadol

THE MOST HOLY PLACE. Which is located on the inner side of the veil.

AND SHALL MAKE ATONEMENT FOR THE PRIESTS AND FOR ALL THE PEOPLE OF THE ASSEMBLY. The Levites are included among the latter, for the Levites are not called kohanim. On the contrary, every kohen is a Levite¹²⁶ but every Levite is not a kohen.¹²⁷.

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

AND THIS SHALL BE…UNTO YOU. Scripture already stated this.¹²⁸ It is repeated to add once in the year.

footnotes: ¹²⁸ In verse 29.

AND HE DID. And Aaron did.