And it was on the eighth day. This is the eighth day of the inauguration. It appears from this that this day is also included among the inauguration days that preceded it, but this is not [correct], for the verse says For seven days shall your hands be filled (Leviticus 8:33). And although this day was an inauguration for the dedication of the altar, nevertheless, what does the initiation of Aaron and his sons have to do with the dedication of the altar? Perhaps it is that since on this very day the Lord appeared to them, and not on the preceding days, therefore it needed to give a reason what made this day special among days — because this day was the eighth, and this is what gave it extra holiness. For every number seven is mundane and the number eight is sacred, according to the opinion of the Midrash (Yalkut Shimoni, Exodus 241:15) which says that all of Moses’s praise was with [the word] az [when/then], and from when I came to speak in Your name, then Moses sang, etc., because az [numerically equals eight, as alef = one, zayin = seven] refers to the One riding over the seven, meaning to establish the Holy One, blessed be He, over all seven planets and over all creations that were formed in the seven days of creation. Therefore, the Lord appeared to them specifically on this day because it was the eighth, as this number is uniquely associated with Him, blessed be He. And this is the reason for a sacrifice not being acceptable except from the eighth day and onward, and this is the reason why circumcision on the eighth day overrides the Sabbath on the seventh, because the spiritual overrides the physical.

And the reason why this eighth day took ten crowns, is a hint to what our Sages said (Arakhin 13b) that the harp of the Messianic era will have eight strings, and that of the World to Come will have ten strings. This is because in the Messianic era the glory of the Lord shall be revealed, and all flesh shall see together (Isaiah 40:5) that the Lord is One, riding upon the seven planets that govern this world. But in the World to Come, when people will be completely stripped of materiality, their comprehension will increase as they recognize His blessed sovereignty over all the higher separated beings, which are included in the number nine, in the secret of the Ark was nine [cubits] and the cover was a handbreadth [referring to the dimensions of the Ark of the Covenant]. And then the eighth will rise to the number ten. Therefore, the hint comes on this eighth day that took ten crowns, to say that it contains an element of the World to Come, for there they will see the glory of the Lord eye to eye, and similarly on this day it is saidfor today the Lord will appear to You.

And to the elders of Israel. We do not find that he spoke anything to the elders, and if as the commentators say that he spoke to Aaron in front of the elders of Israel so that they would not say that Aaron entered into the service on his own initiative, it was already stated in Parshat Tzav (8:3), And gather all the congregation, etc., and there he was inducted into the service in front of the entire congregation, so why was this necessary here a second time? It seems to me that it is because it is stated (Leviticus 4:13–15), And if the entire congregation of Israel shall err… and the elders of the congregation shall lay their hands on the head of the bull. Similarly, regarding these communal offerings that came for atonement for and they slaughtered a goat (Genesis 37:31) and for the sin of the Golden Calf, presumably they followed all the instructions detailed in Parshat Vayikra regarding the communal sin-offering, therefore he called for the elders. And although it is not mentioned here that they laid their hands [on the offerings], nevertheless they presumably performed the laying of hands. And although every communal sin-offering is a bull, this case is different because they sinned with a goat and a calf, therefore God wanted them to bring a goat and a calf.

Take for yourself a calf of the cattle for a sin offering. Some question why Aaron’s calf is brought as a sin offering while Israel’s calf is brought as a burnt offering. They explained that in the sin of the Golden Calf, Aaron did not sin in thought, as he certainly did not intend it for idolatry at all. His main sin was in the deed — that he actually made the calf, as it is written: And the Lord smote the people because they made the calf which Aaron made (Exodus 32:35). Why does it add which Aaron made? It comes to teach that Aaron sinned only in making the calf, but not in thought. Therefore his offering was a calf for a sin offering, which atones for sins of action. But Israel, who sinned also in thought, as they certainly intended it for idolatry, therefore their offering was a calf for a burnt offering, which comes to atone for sins of thought. What is difficult with this explanation is that Israel also sinned in deed, as they bowed down to it and sacrificed to it, so why didn’t they bring a calf as a sin offering for atonement? It seems to me that for the sin of sacrificing, they brought the goat for atonement, because it is said: And they shall no more sacrifice their sacrifices to demons (Leviticus 17:7). Where do we find that Israel sacrificed to goat-demons, that Scripture says no more? Rather, it certainly refers to what was said about the calf: and they sacrificed to it, because this sacrifice was certainly to goat-demons, to demons [that are] no-gods, as that entire incident was the work of Satan, and goat-demons dance there (Isaiah 13:21). Therefore it says, Take a young goat for a sin offering. But Aaron, who did not sacrifice to it at all, brought a calf as a sin offering to atone for making the calf.

Regarding what is written in Aaron’s sacrifice “and bring it before God,” and in the people’s sacrifice it says “to slaughter before God.” Some say this is because slaughtering is permitted to be performed by non-priests, but not the offering [on the altar]. But it seems to me that it is because the sacrifices of God are meant to lead to a broken spirit, and Israel sinned with the spirit of impure thoughts. Therefore, it says about them to slaughter before God, meaning that after the slaughtering they will be before God. But Aaron, who did not sin in thought, therefore immediately after taking the calf for a sin offering, it says and bring it before God, because immediately and at once he became close to God after the act of taking [the sacrifice].

And to the children of Israel you shall speak, saying. The reason Moses commanded Aaron to speak to Israel and did not command them himself was because Moses wanted to show all of Israel that Aaron was innocent of the sin of the Golden Calf. Otherwise, how could he command them take for yourselves a calf for atonement? They would say to him, “Take the beam from your own eye, etc.” Alternatively, the explanation follows the principle “Adorn yourself first, etc.” (Bava Batra 60b). Therefore, first take for yourself a young calf to adorn yourself first, and afterward, and to the children of Israel you shall speak, saying that they should also adorn themselves, and then they too can adorn others. This is the meaning of the phrase saying [le’emor].

Take a young male goat for a sin offering. To atone for their sacrificing to goat-demons, therefore it says to sacrifice before the Lord and not to the goat-demons, as they did in the sacrifice to the calf, as mentioned. In Torat Kohanim (Leviticus 9:3), they expounded: Why did Israel bring more than Aaron? Rather, Moses said to them, “You have sins in your hands from the beginning and you have sins in your hands from the end. In the beginning, as it says (Genesis 37:31), And they slaughtered a young goat, and at the end, as it says (Exodus 32:8), They made for themselves a molten calf. Let a goat come and atone for the deed of the goat, and let a calf come and atone for the deed of the calf. But Aaron had no part except in the sin of the calf.” There is a need to analyze why Aaron was excluded from the deed of the young goat. Wasn’t Levi also involved in that deed? And just the opposite, he had a greater part in that deed than his brothers, as Rashi explains on the verse Simeon and Levi are brothers (Genesis 49:5). Furthermore, why did it use the language of “beginning” and “end”? It should have said, “You have two sins in your hands.” Why did he attribute the sin to earlier and later times? Also, what is the connection between the atonement for the young goat and the atonement for the sin of the calf? Additionally, the verse And the entire congregation drew near and stood before the Lord needs explanation, because it is not specified where they drew near to. And what is meant by This is the thing that the Lord has commanded you to do? What more should they do beyond what they have already done?

And the closest explanation to me to resolve these questions: The author of this midrash believes that one thing depends on the other, that the incident of they slaughtered a goat was also the cause of the Golden Calf incident. This is because it is known that the trait of jealousy that existed among Joseph’s brothers caused them to commit the act of slaughtering a goat, and from then on, the trait of jealousy became deeply rooted within them for generations, as it is written: For the jealousy of Your house has consumed me (Psalms 69:10). This refers to the jealousy of the house of Israel that is found among Israel throughout all generations, more than among any other nations, to the extent that this calf emerged because many in the camp were jealous of Moses, like Korah and his assembly. Similarly, at that time, many jealous people attacked him, and this is the nature of jealousy — to fabricate false accusations against him, saying, As for this Moses, the man, we do not know what has become of him, in order to cast off his authority and appoint over themselves this calf, this despised idol held in contempt. For jealousy, which causes division of hearts, is what led them to separate from one another, as they nullified the commandment of love your neighbor as yourself. And this is the prior sin that also causes the later one, that eventually they turned their backs on God as well and nullified the commandment of love the Lord your God. For this reason, our Sages said (Bereishit Rabbah 38:6) that as long as there is peace among Israel, even if they worship idols, leave them be, as it is said: Ephraim is joined to idols; let him alone (Hosea 4:17). But their heart is divided; now they shall be found guilty. You will find a beautiful and well-ordered explanation of this matter in my work Ollelot Ephraim, Part 1, Essay 23, and from there you can understand why the author of this midrash connected these two types of sins, the earlier and the later one, because one leads to the other. Similarly, we find (First Kings 12:28) that Jeroboam made the calves out of his jealousy for Solomon’s kingdom.

With this suggestion, it is resolved why Aaron did not need to have a part in the atonement for the previous sin, and they slaughtered a goat, which refers to the division of hearts that existed among the forefathers, because Aaron had already rectified this by embracing the attribute of peace, as to obey is better than sacrifice. Similarly, Israel saw fit to correct both sins on this day, which is why it says, And all the congregation drew near, etc. For when all the congregation saw that they needed atonement for and they slaughtered a goat which caused jealousy and division of hearts, and for the later sin, the making of the Golden Calf, through which they distanced themselves from God and turned their backs, not their faces, to Him — they saw fit to rectify all this through actual deeds, not just through sacrifices, so they would not be like one who immerses in a ritual bath while holding an impure object. This is why it says, And they took all that Moses commanded, meaning the sacrifices, and all the congregation drew near — they drew close to one another in a closeness of hearts, and they established and accepted upon themselves to be in brotherhood and friendship to correct the earlier sin of the goat, which came from division of hearts. Afterward, they also corrected the later sin, and they stood before the Lord, for they turned their faces, not their backs, to the Blessed God. And when Moses saw the fitness of their hearts toward each other, and that they were at peace with God, it was very right in his eyes, for it is better than bringing a sacrifice, as it is said Behold, to obey is better than sacrifice (1 Samuel 15:22). Regarding this, Moses said, This is the thing which the Lord commanded you to do — for did the Lord command anything about matters of burnt offerings and sacrifices rather than to obey the voice of the Lord? For with “this thing,” he minimized the act of sacrifices, saying, “do like this for generations, and who will grant that your hearts be like this always,” for in its merit, the glory of the Lord will appear to you. Just as you turn your faces toward the Divine Presence, so will the Lord make His face shine upon you, in the manner that one comes to be seen, so one comes to see.

And atone for yourself and for the people. Aaron’s atonement is doubled: firstly for what he himself sinned, and secondly for causing the people to sin as well, as it is written, For you have brought a great sin upon them (Exodus 32:21). But regarding the atonement of the people, it only says and atone for them, because they depend on him, and he does not depend on them. Furthermore, Aaron’s atonement is essentially the atonement of the people, because when the leaders of Israel are properly corrected, then all the people are properly corrected, and their corruption is the guilt of the people, as it is written, If the anointed priest sins, resulting in guilt for the people (Leviticus 4:3). For an unintentional error in teaching leads to intentional sin, and when he sins, even unintentionally, then his unintentional error becomes the cause for the guilt of the people who may sin intentionally. Therefore, his atonement is the atonement of all the people.

Another explanation of “and for the people.” It refers to the people’s sacrifice, and the reason it is mentioned here alongside his [Aaron’s] atonement is to tell you that Aaron’s atonement depends on the atonement of the people. If the people are atoned for, then you too have atonement. However, if the people are not atoned for, then you too have no atonement or remedy. Because anyone who causes the public to sin — the sin of the public depends on him, and he is not given the opportunity to repent, so that the teacher should not be in the Garden of Eden while his student is in Gehenna. Therefore, he has no atonement except on this condition: that he also atones for the people whom he caused to sin.

And some say that Aaron did not need atonement, except for the sin of action and not for the sin of thought, as explained above in the verse Take for yourself a calf. The people also needed atonement for the sin of action, therefore it is said regarding Aaron’s atonement: And make atonement for yourself and for the people, to tell you that the people also need your atonement for the sin of action. But regarding the atonement of the people, who brought a calf as a burnt offering to atone also for the sin of thought, it is said and make atonement for them alone, because Aaron did not need atonement for thoughts, as he did not sin in thought at all, but only in action, and without doubt he did not intend it as [worship of] a deity.