Acharei Mos-Kedoshim - 1st Portion

Join me as we learn Chumash for the Torah reading of Sunday Acharei Mos Kedoshim. As the Torah readings of Acharei Mos and Kedoshim are combined, these Torah readings that we'll be doing for this week are of these combined Torah readings. So, today for Sunday, chapter 16, verse 1. The Torah today begins with telling us about the laws pertaining to Yom Kippur rituals and the procedures that were done on Yom Kippur. This was done immediately after the tragic event of Aaron's two sons passing. And the Torah now tells us about when one is allowed to go into the Holy of Holies, unlike Aaron's sons, as Rashi will explain. Verse 1. Vayedaber Hashem el Moshe and God spoke to Moshe Acharei Mos Aharon, after the tragic death of the passing of the children of Aaron, Aaron's two sons. Bekorvum lifnei Hashem, or because of the fact that they came near to God, Vayamusu, and because of that, they died. Rashi, verse 1. Vayedaber Hashem el Moshe leimor Acharei Mos Aharon, Ma talmud leimar, why does the verse tell me after the death? Meaning, what is the point of telling me this was after the passing of the children of Aaron? Over here, it's coming to stress the concept of the importance of the going into the Holy of Holies only in its appointed time. Hoyah Rebbi Elazar ben Azaryah mashley, Rebbi Elazar ben Azaryah used to give the following parable. Mashal lecholeh shenichnas etzel rofeh, imagine a ill person who goes to a doctor to visit the doctor. Amar lo, the doctor tells the individual, "Al teichol tzeinan, don't eat this cold item. Veal tishkav betachav, and don't sleep in this moist damp place." Ba acher veamar lo, another doctor comes and tells him, just like the first doctor told him, I'll take all the same. Don't eat these cold items. And don't uh sleep in a damp place. However, the second doctor adds on the following words. Cuz I don't want you to die like that fellow died from the same problem and the same illness. Zez years a year The second doctor warned him or made it clearer than the first doctor. Therefore, it says after the passing of Aaron, meaning that he's telling them, learn from the fact that the children of Aaron went into the Holy of Holies when they had uncalled for time and they passed. So, too, you should be careful when going into the Holy of Holies. Verse two. God said to Moses, speak to Aaron, your brother. And he should not come whenever he wishes into the sanctuary beyond the curtain. To the in front of the cover of the ark. The cover I shall allow him which it rests on the ark. This way he should not die. For I appear in a cloud over the ark's cover. Rashi He shouldn't die like the way his children died. As we mentioned previously, the example that Rashi gave of the doctor. And he will not die, meaning in ba that if he does come in an unappointed time, who may he is liable for the death penalty. Keep an eye on him. Because in the cloud I show myself. Why does he use the terminology in the future? Keep telling me that he needed sham. In any amount of money. What what the verse is saying is because I'm constantly there. God is saying I'm constantly there in the cloud of glory on top of and hovering over the ark of the covenant. Because that's where the revealed revelation of my divine presence is. Therefore, you search for the argue list. Be careful that he shouldn't be accustomed to going there. Love I They'll shoot it. That's a simple interpretation. The mattress explains that over here the word is telling me that when should he come? Why does it refer to the cloud of glory? Meaning the cloud. When can he enter into the Holy of Holies? Only when he brings the incense, which that makes a cloud, the cloud of the incense that happens on the day of Yom Kippur. Verse three. Besides you have a iron and a cadence. On Yom Kippur itself, only by the means of the following should Aaron enter into the Holy of Holies. The par and bakar only when he brings the young bull as a sin offering. The hat toss as a sin offering. The eye yellow oil and a ram as a sin offering. Oh, both of these have to be purchased from his own money as we're soon going to see. And only after these special procedures was he able to go into the Holy of Holies. Besides The word besides Rashi tells us a fascinating I think over here, which is which is not usual for Rashi telling us numeric value. The numeric value of the word besides is 410. Remus the bias to say this alludes to the fact that in the first Holy Temple, which was made by King Solomon, those were the times where the great people would walk into the Holy of Holies. And this was if because they were so great of the car and the garden was as if Aaron himself went into the Holy of Holies. Besides you have a iron with this iron and even on this day not whenever you wanted. That means Aaron was able to go into the Holy of Holies. He wasn't even able to go in every you wanted and even on Yom Kippur there had to be a specific procedure that was done on the 10th day. Verse four. When he enters the Holy of Holies on Yom Kippur to perform the special procedures that were done in the Holy of Holies, what does he wear? He wears the special clothing, not the usual clothing that he would wear, but this was special clothing for going into the Holy of Holies. Ksenia's bad kodesh. He must wear a linen tunic and linen trousers will be upon his flesh. And he will gird his loins himself in a linen sash. And he must wear a linen turban. These are considered holy clothing. But he must immerse himself in the water before every single time before putting on these clothing. So before the Cohen Gadol would anytime the Cohen Gadol would change from the gold clothing to the white clothing, which is what we're talking about here, the linen clothing, he would have to wash himself and immerse himself in a mikvah before changing to the clothing. Rashi verse four. did he have to change into the white clothing? That he does not serve in the Holy of Holies with the special clothing that had gold on it, that the same clothing that he would serve outside the Holy of Holies he would not use inside the Holy of Holies. The reason for this, the fish ain't got to take your glasses on again. The prosecutor cannot be the defense attorney. And being that the reason of why Yom Kippur came about was because of the sin of the golden calf, he doesn't go into the Holy of Holies with gold, which is symbolic of the golden calf as well. Hello, how does he go in? But use the four garments that a regular ordinary Cohen would wear and they're all made of linen and that's what he was going to the Holy of Holies with. Kodesh Yilbash, what does it mean a holy you should wear? Shai Yiu Mishal Hamikdash, that the clothing that he has is purchased with the money that belongs to the Holy Temple. Yitznaif that he wears on his head. He would wear the turban K'darkuma Yochis B'reishai would rest on his head. Yaniach B'reishai K'mo V'tanach Bigdei V'chastai. V'rachatz B'mayim and he would wash himself with water. Oseh Hayom Tone T'filo B'chol Chalifaso. That day anytime he changes his garments he will have to go and wash himself with water. He would have to immerse himself in a mikvah. V'chamish Pa'amim Yimachlif M'avodas B'navodas Kodesh. There were five times that he changed from going into the inner sanctuary to the Holy of Holies. U'michutz L'fnim and then going back and forth. U'mishaneh M'bigdei Zahav and he would have to change from the gold clothing L'bigdei Lavan to the white clothing. U'm'bigdei Lavan L'bigdei Zahav and back from the white clothing to the gold clothing. U'v'chol Chalifa Tone T'filo and anytime that he would change his clothing would have to immerse himself in the mikvah. V'shnei Kidushei Yadayim V'raglayim and also wash his hands and feet before and after. From Mikyar from the washing basin. So besides immersing himself in the mikvah, he would have to wash himself before taking off the clothing, then wash himself again after putting on the clothing and after immersing himself in the mikvah. Verse six. U'mei'eis Adas B'nei Yisrael. From the community of Israelites. Yikach Shnei Se'irei Izim L'chatas. These is money which was purchased by the communal fund. As we mentioned previously, the first one was purchased by on his own. These were now purchased by the Jewish people. So he takes two goats which those goats are going to two male goats which will be served L'chatas as a male as a sin offering. V'ayil Echad L'olah and one ram as an ascent offering. Verse six. The he cream of the rain and Aaron will then bring forward as para the sin offering that was for himself. The he by the way by the way say and he will atone for himself and the sins for his household. Rashi. As para the sin offering who over the my love this is the sin offering that we mentioned previously in verse three that this is way that Aaron would be able to go to the holy of temple which by bringing this sin offering shall be shall by the way by the way shall this one that the Torah is telling us that this the difference between this sin offering and the second sin offering the original sin offering that was for an atonement for him. He had to pay for it had to come from the coming God those own money. This two goats had to come from the communal money. He by the way by the way by the way say miss by the way by the way say on these he would atone he would confess about the his own sins and the sins of his family and in other places is explained the sins included those walking into the holy temple maybe impure eating from the food impure or any other type of off any other type of sin and related to the holiness of the holy temple and the sanctuary. Verse seven. The luck of the way say then he will take the two male goats the he may say and he will place them at the entrance of the courtyard pass by the way by the way by the entrance of the tent of meeting. Verse eight. The way say Aaron by the way say and he will say then he will place on the two goats uh lotteries lots and which that would be by the way by the way by the way say one lot for God by the way by the way by the way say one lot for Azazel. As Rashi is going to explain what Azazel is and what these what these lotteries were for. Rashi. The way say Aaron by the way say by the way by the way by the way say he would have he would stand in the center and he would put the two goats, one on the right and one on the left. He knows in the stadium of the clapping, and he would have the two lots holding in his hands. The nature gate will be in the middle of the cavity of the smell. He would take one lot with his right hand and the other with his left. The nature is not laying in the middle of the place the two lots on the animals on the goats. As Shaka said by LaShame, who LaShame, the one that the lot that the piece of gold that had on it said for God went to God. The Shaka said by LaZaza, the one that said on it LaZaza, and placed it on that goat. The Mishnah said LaZaza, that goat was sent then to the Azazel. What is Azazel? So, Rashi over here tells us the word Azazel comes from the word who har Azve Kosha. It is a mountain that was very steep. And it was very um it was a rocky mountain. But it took a while with a very steep uh place to it. She never heard it go there. Because it says it has to go to a desert, a place where people are not settled. So, the word Gzeira also comes from the word Khatucha, cut out. Meaning that it was a place where the was a It was a cliff and a sufficient to a sufficient enough that if it would fall right off the cliff, it would kill it right away just by being pushed off the edge. In other places, the commentaries explain that what Azazel was and why specifically Azazel this goes back to different angels of impurity and promiscuity that were in the time of the flood that they tried before that that were created uh evil in the world as well. And that's why the animal was brought there, but this is a separate discussion that Hasidus explains and why specifically the animal had to be killed this way as an atonement for Yom Kippur. Verse eight. Uh verse nine. Vehikriv. Aaron is a sorry Rashid Allah loves Hagai LaShame the soul heartless. And Aaron would then bring the goat that it went upon him with the lot that which came and forgot. He made that is offering, and he brought that as a sacrifice for God. Vas so hot as Rashi verse nine. He made it a sin offering when he would put the lot on it shame of shame he would say this is for God and for God this is a sin offering. Verse 10. What about the other goat? That the lot came on it that it should be sent. That would stand alive and would be protected as Rashi explains. And it before God. To send it that it would be ready and get ready to be sent away to the and then pushed off the cliff to its death. In the desert. Rashi what do you mean it will stay alive? It was ready to be alive. Protected that it should be alive by my others. What is this telling us? Why does the Torah have to tell us that it had to stay alive? Previously said that this one with the lot on it was sent to Azazel. And they don't know if I'm going to send it here to be alive and that means he's going to bring it to the mountain dead or alive. Therefore he says you have to keep it alive. It stays alive until it gets sent away until it gets sent away and we can see from here we know that once he brings it there he brings it up to the top of the mountain throws it off the cliff and that's when it kills it. To atone for That means they have to wait with this goat until he confesses on it and he atones on this and only afterwards do they send it away so they can after the Cohen Gadol says the confession on this goat, then it gets sent away to the Azazel. Verse 10, uh verse 11. So, Aaron will then bring the sin offering to atone for himself. The base uh atone for himself and for his family. And then he will slaughter the sin offering, the bull of the sin offering, which is for him. Why we we what's what's the first What's the difference between him and his family? So, we do a second This is a second time that he says the confession on the on the offering. Uh for once for himself, and then the second time for the Kohanim. They're all part of the household of the Cohen. As it says that the family of Aaron, the household of Aaron, blessed God, which is referring to all of the Kohanim. From here we know that all the Kohanim, all the priests are atone with this bull. The whole topic As we mentioned previously that the reason why this atonement is for is for any impairment, for going into the holy temple impure, or eating from the holy items while impure. It says because the words are and he will be atoned for the holiness from their impurity. So, we know that the purpose of the atonement is for something that they may have done wrong in the level of impurity or eating while impure, or entering the holy temple while impure. Then, after designating um and after designating each of the goats for its perspective purposes, Aaron then brought the bull as a sin offering. Following that, the verse 12, she must then go on to the altar and take a pan full of burning coals from from the altar from before God, Melo Hofna as well as two handfuls of ketores samim of incense of the same incense Dhaka very fine. Vehevi mi beis laparoiches and then he brings it beyond the curtain. Rashi me'alam mizbei'ach which altar is he taking the coals from? Hachitzon the external altar. Lifnei Hashem what does it mean before God? Means such lifnei hapesa mitzad maarav from the entrance which is on the western side which is towards the opening. Dhaka what is the word Dhaka meaning that it's very fine incense. Ma ta'am d'leima Dhaka valei kol haketores daki? Why does he have to tell me over here that the incense is re- very fine if all the incense was finely ground? As we read in the book of Exodus "Veshachakto meimen hadak yishchak" to make it very fine. Ela "Sheidaka min hadaka" when it comes to the ketores when it comes to the incense that was used on Yom Kippur it had to be ultra fine not just regular fine. "She'ar Yom Kippur yimach tzir hamachtasha" so what they would do was that they would take from the regular incense and before Yom Kippur they would put it back into the millstone into the grinding and they would grind it there should be even extra fine for Yom Kippur. Verse 13. "Venasan es haketores al ha'eish" he would then take from the incense and put it on the fire lifnei Hashem in front of God. "Vechisa ha'anan es haketores es hakapores" and then the incense would envelop the ark covering that is above "asher al ha'eidus" that's on top of the covenant "velo yamus" this way he does not die. "Al ha'eish" he would take these um these coals that were there "shebetoch hamachta" in his shovel. "Velo yamus im lo ya'aseh ketikna'ah" which teaches us that if he wouldn't do it properly then he would be liable of the death penalty. As the Mishnah explains this in detail that there was this a whole practice of how he would hold the different items how somethings he had to hold with his mouth and then he had to hold it with his fistful and had a whole balancing act of how he would actually make it from the altar into the Holy of Holies. The two curtains had a space in between so he was able to go in between so he wouldn't have to hold that he wouldn't have to move any curtains but the idea of how the coin God will do this wasn't just a simple act. It was training that he had to go for 3 weeks as the mission in Yuma tells us to be able to make sure that he did it correctly. Verse 14. The lock of me down a par once that was done then he would take from the blood of the ox. The he's a bad spy and I'll sprinkle with his finger up on a couple of days on the towards the the covering of the ark came up eastward with the near a couple of days with the near a couple of days and towards the actual uh covering of the of the altar. He would then sprinkle seven times with his index finger. Mean I don't that's boy with the blood with his index finger. Rashi verse 14. The he's a bad spy. He would sprinkle with his finger. Hazard access for master and this means once only. This was not part of the seven sprinkling of blood seven drops of blood that he did later. The lift near a couple of days he has a shower then before the couple of days he would sprinkle seven times. What does it mean seven times? It's a total of eight. He would do one up that means on top and then seven shovel them up that's seven towards the bottom. Verse 15. The shock at the Sierra hot sauce. And then he would slaughter the goat of the sin offering a share low on which belonged to the people. The heavy as dummy and I'll be based on a couple of days and then he would bring that blood as well into the Holy of Holies which is beyond the curtain. The us as dummy and I'll do to that blood cuz you also with dummy a par like he did to the blood of the bull for he's a solid couple of days and will then sprinkle it on the covering of the ark with the near a couple of days and in front of the ark's cover as well. Rashi a share low on which belonged to the people, meaning the mask mashah por mikaper like mikaper all Israel, just like the bull that atones for the sins of the Kohanim, so too the goat atones for the sins of the Jewish people. Who has sa'ir l'Azazel this is this goat that was brought as a sacrifice on the altar. K'asher Adamah par, like he did for the blood of the bull which was l'ma'alah u'l'matah, one going up and seven sprinkles going down. Verse 15. We just did verse 15, verse 16. V'chiper al hakodesh, this way he thus effects atonement mitumas b'nei Yisrael from the impurities of the Jewish people mitisha'am and from their sins and their and their l'chol chatosam for all their sins that they may have done or the rebellious acts or their unintentional sins. V'chen ya'aseh l'ohel mo'ed, so too he did to the tent of meeting asher yitan mitach timosam that is uh that they are in their state of defilement that dwells amongst the Jewish people in their state of defilement. Rashi mitumas b'nei Yisrael, verse 16 Rashi al an ichnasin l'mikdash b'tumah v'lo yed'u lahem b'seif she'amlu chol chatos u'v'chatas shegagah, if a person mistakenly inadvertently went into the holy temple or ate something which was of holy within while they were in a state of impurity, so the word chatas means an inadvertent sin. Umish pisha'am al an ichnasin b'meizid b'tumah, that talks about a rebellious that means wanton that wanton sin that a person that he specifically went and did it purposely, that would be considered pisha'am something of rebellious act. V'chen ya'aseh l'ohel mo'ed, so too he should do to the tent of meeting k'sheim she'heezah mishneh b'fnim, just like he did, he sprinkles from both animals. He did that inside the sanctuary in the Holy of Holies. One above and seven below. So too, once he goes out of the Holy of Holies, he then sprinkles on the curtain as well, twice both from both bloods. One going upward for seven seven going downward. Even though the Jewish people may be impure and defiled, the divine presence rests amongst them. Verse 17. In order for the earth to atone for the past for the possible defilement and for all of these things, no one must be in the Tent of Meeting. No person should be there. When he comes to atone to affect atonement in the Holy of Holies until he leaves, this way he can affect atonement because from himself, but basically for his family, meaning the Kohanim, and for all of and for all of the entire Jewish people. Verse 18. Once he concludes all that, while he's still in the outer sanctuary, he then goes out to the altar. That's before God. Affect atonement. He will then take from the blood of the blood of the blood of the goat. Put them on the corners of on the protrusions of the altar all around. Meaning in a circular motion, clockwise, going all around. Rashi. This is still inside the sanctuary. He still has not gone outside. This is the inner altar, the golden altar. That's before God in the Holy Temple in the sanctuary. Why does it use the terminology he would go out? Because because up until now he was sprinkling inside the holy site holy of holies, and on the curtain which was on the inner part of the of the of the sanctuary. He is a bad as they are and he was also sprinkling with these issues like with these blood that came from the altar. So therefore he's a lot of he then has to go beyond the altar. And he has to go and get the blood he has to get it from the He has to go and he has to start from the northeast corner to be able to uh sprinkle the blood as well. What is the atonement that he affects? How does he do that? He mixes the two bloods, the blood of the goat and the blood of the bull, and then by putting his finger in both of them that's the way he affects atonement for both of them in the actual holy temple on the altar which was in the sanctuary itself. Verse 19. He would sprinkle on the blood with his index finger seven times. And he would then purify it and he would sanctify it from the defilement from the impurities of the Jewish people. Rashi After he already put on the protrusions with his finger as we mentioned in the previous verse. Then he'll put seven sprinkles of blood on the roof on the top of the actual altar. He will purify it from anything that people were not careful with its holiness in the in the past. He sanctified it for the future. The very fact that now he cleansed it and now it's usable and utilized that it should be utilized properly in the future. Verse 20. He will then conclude, he finishes affecting atonement from anything that may have been defiled improperly. That's oil made in the tent of meeting, meaning the holy of holies, the tent of meeting, the bear and the altar, the inner altar. Then he goes outside and he brings the live male goat as a sacrifice. Rashi, there's no Rashis on this. We continue to verse 21. The Sifra now that the general the what we find so far he continued he was doing everything with the male goat. Now he continued to what the sins what the Azazel was for and how he went about doing the work with the Azazel. In order to affect atonement on the male goat that was going to Azazel the Sifra has stated then Aaron would come and lean his two hands on the head of the live goat. He will confess on upon it as all the sins of the Jewish people. That's called all there that means inadvertent sins called all the rebellious sins and all the transgressions to any sin that they may have. Then he on the head of the goat. And then he sends it with a person who is designated and ready to for this job to the desert. Rashi What does it mean a person who is man with the time a person who is ready for it from the day before. The Talmud also adds on that the word that it means whose time is limited because many times the person who took the goat to the mount Azazel did not complete his year. Verse 22 And this goat will then carry with it as all of all the sins that the coin God will place on it and erez gazeirah will then go to a place in a deserted place, to the desert. And she has a story about me by midbar and we'll then send this goat to the desert. So, the place that it would go to, a precipitous place, and then actually which is in the desert as we mentioned previously that Azazel was a mountain with a very steep cliff and it was very rocky which was on a deserted place. Verse 23. Va'aran Elo maid, afterwards Aaron would then come to the tent of meeting. Parshat this big day of Abad, Aaron would then change his clothes and remove the linen clothing as you shall love us before you have a kedushah and he comes sham. That he wore while going into the holy of holies. Vinikham sham and he would then leave it there. What does it mean with leave it there? As Rashi will soon explain. So, Rashi goes through the uh procedures of what would happen on the day of Yom Kippur. And Rashi says that over here, the Torah gives it a little bit of shorthand of why he's coming to the tent of meeting, what's happening here. The Omru Rabbeinu, the rabbis explained Ayn zeh mikum mikra, this is not actually the place of where this verse belongs. And it really belongs later on after verse 25 that he would return. Vinashnu tamid d'varim and in the tractate of Yoma which talks about the laws pertaining to Yom Kippur, it explains that why and has the rabbis received of its purpose and why the place is right here. The Omru and this is what the rabbis explained. Kol ha'parsha kulan emor al seder, all the entire section of when it tells us about the service that had to be done in the holy temple was set in the order of the day what had to be done. Chutz mibiyazu, besides this coming out of bringing the spoon and the shovel. She acharei asiyas olos aveilosam, which really was done after bringing the ascent offering of the you know, kohen cuddles and of the Jewish peoples. The hack tires and woody paradise and was done after the bringing of the sacrifices and the pieces of the lamb and bull. Of the goat and bull. She nasty my hoods which those were done on the outside altar. And they were done as well be big days of in the golden clothing. The table of macadamia after doing them after bringing the sacrifices of the lamb and bull. The kid and bull the goat and bull which was a sin offering in the ascent offering. Then he would go back immerse himself sanctify wash himself from the from the cure or post in the voice and big deal of in the then he would remove the gold clothing and put on the white clothing and then go into the holy of holies. And ball oil might then he would come back to the tent of meeting. The heights of the compass and after to take out the spoon and the shovel that he used shake their by act a dose of 5 of the name that he used for the incense inside the holy of holies. Who partial of the big deal of it and then he would take off his linen clothing after she see him after he took out and he means once he brought out the spoon and the shovel and he was now outside the holy of holies then he removed the white clothing then lay of a shriek days off he would then put on the gold clothing and the purpose of putting on the gold clothing now was the time I shall be in our buying to be able to bring the constant offering that was brought every single afternoon the regular carbon time it and the rest of the work that was done in the holy temple for the rest of the day as we'll soon explain. The Zaza day of a day of a day of a day of and Rashi explains this is the order if you want to know what and how it worked in the holy temple on the day of Yom Kippur. So number one he would immerse himself in the mikvah. That was in the beginning of the day. Tell me shall I shall come in big days off that he would bring the constant offering that offering that was brought every single morning that was done in the golden clothing. That at that point he would also do all the other items that were done generally in the morning. So for example the incense that was done in the morning and anything that was done on the inner altar. Then he would immerse himself a second time. He would immerse himself now for the second time to be able to do the work with the bull, the goat that was done inside, and as well as the incense that was done with the shovel. All this that would be done with the linen clothing. Step number three, he would now immerse himself a third time. That he would do his ram, the ram of the people, and also the extra sacrifices that were brought on the day of Yom Kippur. All this was done with the big days off, with the golden clothing. Then what happened was, he would have to immerse himself a fourth time. As you recall, he had to go back as we mentioned, he would go and sprinkle the blood inside the in and the incense of that in the holy of holies. That had to be done with the white clothing, so therefore he immersed himself a fourth time. The fifth time he would immerse himself, that was to bring she already a musaf and the leftover sacrifices that had to be brought for the day. If the tamid shall be in our bayyam and the sacrifices for the afternoon, and the and the incense that was brought in the inner altar in the afternoon, and all that was done with the big days off in the gold clothing. So there were two items done in the white clothing, and all the other three items were done in the gold clothing, but every time in between he had to immerse himself in the mikveh and wash himself before and after with the with the water from the kiyyor, from the washing basin. The seder amikra'is, in the order of the verses, if you would put it in order of all the verses of how it would be avodah, kach hu, this is the way it would be. You'll start with verse 22, which is v'shilach et hassa'ir l'Azazel that he sent off the goat into the desert. Then you continue, v'rachatz et b'sar b'mayim and he washes himself, that's the third immersion. V'yotza v'asa et olato v'et olat ha'am, verse 24 that he goes out and he does the ascent offering. V'es chelev hachatas al hamizbeach, and the sin offering, verse 25, v'chol ha'parashah and the rest of the discussion, ad v'acharei chen yavi et eilav v'et eilav until then he would come back to the camp, that's verse 28. V'acharei chen yavo el ha'aron, and then he would put that arm would come back and take back the spoon as we just mentioned for the third time of for the fifth time that he goes to immerse himself in the mikvah. What does he mean that he leaves the clothing there? Vinichum sham. So he doesn't leave them in the tent of meeting, but he leaves them in the place that he took them off, which is in the room of the mikvah that they had. Interestingly enough, in the first temple they had to go outside of the temple every time to go to the mikvah. In the second temple already, there was a mikvah within. There was a Sha'ar Hamayim and over there there was already a mikvah that they kept and that's where the Kohen Gadol would go. What they would do with those clothing, they would bury it and you were not allowed to use those garments again for another Yom Kippur. It was only once used for that Yom Kippur and that's it. What they would do with those clothing, they would bury it and you were not allowed to use those garments again for another Yom Kippur. It was only once used for that Yom Kippur and that's it. Verse 24. He would then immerse his flesh in water meaning going into the mikvah in a holy place. The love ashes be God of and he would then put on his clothing. He would then go out and do the ascent offering of the people and that would be an atonement for him and for the entire Jewish people. And the ascent offering of the people and that would be an atonement for him and for the entire Jewish people. As we mentioned previously about when we talk about the washing and the previously we learned that when he changes Previously we learned that when he changes from the linen clothing to the gold clothing he had to immerse himself in the mikvah. That at that time when he immersed himself he would then this is by the second time he would take off the gold clothing. He removed the clothing that he did with the constant offering of the morning the love of special linen clothing for the service of that day. And over here we also learn that even when he's changing the other way around when he's going from the white linen clothing to the >> so that even when he's changing the other way around, when he's going from the white linen clothing to the gold clothing to go back to his normal service that he would be doing outside by bringing the ascent offering or by any other offering on the holy temple or on the altar, he would also have to immerse himself and wash himself as well. Bemakem kodesh, what is the meaning of holy place? That was already holy as the holiness of the sanctuary. Where did he immerse himself? It was in the roof of the place called Beis Parva. This was named on about individual by the name of Parva, who was the one that built it. And that was the place where they used to prepare the kohein and that's where the kohein would get dressed and undressed for Yom Kippur. So do this applies to all the four immersions that the kohein had to was obligated to go on that day. Meaning the first time that he went to the mikveh could have been outside holy temple. All the other four times had to be some place in the actual holy temple in a holy place as it uses the terminology makem kodesh, a holy place. The love of God of he would then put on his clothing. What clothing are we referring here? Those are the eight clothings for the kohein that he would that he would work with them the rest of the year. The white linen clothing was reserved and only for the day of Yom Kippur. He would go out he would go out from the main sanctuary. To the courtyard where there the outer altar, the altar for sacrifices was there. He would then do the ascent offering. The ram for the ascent offering that we mentioned previously in verse three. And then we said cuz that was the only way Aaron was able to go into the holy of holies was only when he had those offerings, but they were brought later on. The ascent um and the ascent offering for the nation. This is the verse five we mentioned about a ram that was that one sent off for a ram furnace sent offering as a donation which would be paid for by the Jewish people as obligation for the Jewish people on the day of Yom Kippur. As you can see on the day of Yom Kippur the our young Cohen Gadol had a marathon of things to do and it was a busy day and making sure that each one of them were done correctly like this this would affect the atonement for the Jewish people. This concludes the first Torah reading of Parshas Acharei Mos Kedoshim.