Sifra 9.0.13

Acharei Mot, Chapter 8

1) (Vayikra 16:30) ("For on this day He shall atone for you to cleanse you of all of your sins; before the L–rd you shall be clean.") "For on this day He shall atone for you": by the offerings. And whence is it derived that even without offerings and without the he-goat, the day (itself) atones? From "For on this day He shall atone." For transgressions between man and G d Yom Kippur atones; for transgressions between man and his neighbor Yom Kippur does not atone until he conciliates his neighbor.

2) Thus did R. Elazar b. Azaryah expound: "Of all of your sins before the L–rd you shall be clean": For things between yourself and G d you are pardoned. For things between yourself and your neighbor you are not pardoned until you conciliate your neighbor.

3) And whence is it derived that eating, drinking, bathing, anointment, shodding, and cohabitation are forbidden on Yom Kippur? From "shabbaton shvuth." I might then think that all of these are forbidden on the Sabbath of creation (i.e., an ordinary Sabbath). It is, therefore, written (Vayikra 16:31) "Sabbath shabbaton is it" (Yom Kippur). It is forbidden in all of them, but not the Sabbath of creation.

4) (Vayikra 16:32) ("And the Cohein shall make atonement, who shall be anointed, and who shall be invested with the priesthood in place of his father; and he shall put on the linen garments, the holy garments.") "And the Cohein shall make atonement, who has been anointed": What is the intent of this? Because this entire section is written in respect to Aaron, I might think that it applies only to Aaron himself. Whence do I derive (for inclusion) a different Cohein? From "who shall be anointed." This tells me only of one anointed by the anointing oil. Whence do I derive (for inclusion a Cohein who wore) the many garments (i.e., the eight garments of the high-priest)? From "who shall be invested" (See Shemoth 29:9). Whence do I derive (for inclusion) a different Cohein who is appointed (to take his place if he becomes disqualified)? From "And the Cohein shall make atonement."

5) "with the priesthood in place of his father": We are hereby taught that the son takes precedence to all others (for appointment to the high-priesthood). I might think that this is so even if he cannot (properly) fill his father's station. It is, therefore, written "and who shall be invested (lit., "and who shall fill his hand"). If he can fill his father's station, he takes precedence; if not, let another come and serve in his stead.

6) Whence is it derived that just as another Cohein is readied to take his place in case he becomes disqualified, so, another woman is conditionally betrothed for him lest something happens to his wife? From (Vayikra 16:11) "And he shall make atonement for himself and for his house" — "his house" being his wife. These are the words of R. Yehudah. R. Yossi said to him: "If so, there is no end to the matter!"

7) Whence is derived the donning of other (linen) vestments at dusk (for the removal of the incense ladle and the coal pan)? From "and he shall put on the linen garments." "the holy garments": This is an archetype (binyan av) for all the linen garments, that they must come from Temple funds.

8) (Vayikra 16:33) ("And he shall make atonement for the sanctity of the holy place. And for the tent of meeting and for the altar shall he make atonement. And for the Cohanim and for all the people of the congregation shall he make atonement.") "And he shall make atonement for the sanctity of the holy place" — this is the holy of holies; "the tent of meeting" — this is the sanctuary; "the altar" — as the term implies; "shall he make atonement" — also for the azaroth (the Temple courts); "the Cohanim" — as the term implies; "the people of the congregation" — these are the Israelites; "shall he make atonement" —- also for the Levites. They are all subsumed in one atonement. We are hereby taught that they are (all) atoned for by the sent-away he-goat. These are the words of R. Yehudah. R. Shimon says: Just as the blood of the he-goat, which is applied within, atones for Israel (without confession), so the blood of the bullock atones for the Cohanim. Just as the confession over the sent-away he-goat atones for Israel, so the confession over the bullock atones for the Cohanim.

9) (Vayikra 16:34) ("And this shall be to you for an everlasting statute to atone for the children of Israel from all of their sins once in the year. And he did as the L–rd commanded Moses.") "And this shall be to you, etc.": What is the intent of this? Because we find that this (the day of Yom Kippur) atones for him (even) without its he-goats, I might think that the other days (Rosh Chodesh and the festivals also) atone for him without their he-goats; it is, therefore, written "once in the year." I would then exclude Pesach and Succoth, which are seven days; but I would not exclude Shavuoth, which is one day. I would exclude Shavuoth, which is a festival along with the others, (Pesach and Succoth, which are excluded), but I would not exclude Rosh Hashanah, which is a holiday (in itself) as is Yom Kippur. It is, therefore, written "This (Yom Kippur) … once in the year." This atones for you without its he-goats, but not the other days.

10) Whence is it derived that this entire section is stated in the order (in which it is to be performed)? From "And he did as the L–rd commanded Moses." Whence is it derived that Aaron did not wear the garments for his aggrandizement, but only to fulfill the decree of the King? From "And he did as the L–rd commanded Moses." Whence is it derived that even though Aaron heard it from Moses, it is as if he heard it from the Holy One (Himself)? From "And he did as the L–rd commanded Moses." And thus is he extolled in the Tradition (Malachi 2:5-6) "My covenant was with him … the Torah of truth was in his mouth and wrong was not found on his lips. In peace and justness he walked with Me, and many did he turn from transgression."