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Leviticus 16:24 - Kohen's purification before atonement

Leviticus 16:24 - ויקרא 16:24

Hebrew Text

וְרָחַץ אֶת־בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת־בְּגָדָיו וְיָצָא וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם׃

English Translation

and he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make atonement for himself, and for the people.

Transliteration

Ve-rachatz et-b'saro va-mayim be-makom kadosh ve-lavash et-b'gadav ve-yatza ve-asa et-olato ve-et-olat ha-am ve-chiper ba'ado u-ve'ad ha-am.

Hebrew Leining Text

וְרָחַ֨ץ אֶת־בְּשָׂר֤וֹ בַמַּ֙יִם֙ בְּמָק֣וֹם קָד֔וֹשׁ וְלָבַ֖שׁ אֶת־בְּגָדָ֑יו וְיָצָ֗א וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־עֹלַ֣ת הָעָ֔ם וְכִפֶּ֥ר בַּעֲד֖וֹ וּבְעַ֥ד הָעָֽם׃
וְרָחַ֨ץ אֶת־בְּשָׂר֤וֹ בַמַּ֙יִם֙ בְּמָק֣וֹם קָד֔וֹשׁ וְלָבַ֖שׁ אֶת־בְּגָדָ֑יו וְיָצָ֗א וְעָשָׂ֤ה אֶת־עֹֽלָתוֹ֙ וְאֶת־עֹלַ֣ת הָעָ֔ם וְכִפֶּ֥ר בַּעֲד֖וֹ וּבְעַ֥ד הָעָֽם׃

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Parasha Commentary

Context of the Verse

This verse (Vayikra 16:24) describes part of the Yom Kippur service performed by the Kohen Gadol (High Priest) in the Beit HaMikdash (Holy Temple). It follows the detailed rituals of the day, including the sacrifices, the lottery between the two goats, and the entry into the Kodesh HaKodashim (Holy of Holies). Here, the Kohen Gadol transitions from the inner sanctum to complete the remaining avodah (service).

Washing in the Holy Place

The phrase "וְרָחַץ אֶת־בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ" ("he shall wash his flesh with water in the holy place") refers to the Kohen Gadol's ritual immersion. Rashi (on Vayikra 16:24) explains that this washing takes place in the Beit HaMikva (immersion chamber) located in the Azarah (Temple courtyard), specifically designated for the Kohanim. The Rambam (Hilchot Avodat Yom HaKippurim 4:1) elaborates that this immersion is one of five required on Yom Kippur, emphasizing the purity necessary for each stage of the service.

Changing Garments

The instruction "וְלָבַשׁ אֶת־בְּגָדָיו" ("and put on his garments") refers to the Kohen Gadol switching from the special white linen garments worn during the inner sanctum service back to his bigdei zahav (golden vestments). The Talmud (Yoma 23b) notes that these golden garments are required for the remaining sacrifices, as they symbolize the regular priestly role. The Midrash (Torat Kohanim 16:24) highlights that each change of garments represents a shift in spiritual focus—from personal atonement to communal service.

Completion of the Offerings

The verse concludes with "וְיָצָא וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם" ("and come forth, and offer his burnt offering, and the burnt offering of the people, and make atonement for himself, and for the people"). The Rambam (Hilchot Maaseh HaKorbanot 10:2) explains that these offerings—the Kohen Gadol's personal olah and the communal olah—finalize the atonement process. The Talmud (Yoma 70a) teaches that this sequence ensures the Kohen Gadol first achieves his own kaparah (atonement) before effecting it for Klal Yisrael (the Jewish people).

Key Themes

  • Tahara (Purity): The immersion underscores the sanctity required for divine service, as per Vayikra Rabbah 21:8.
  • Hierarchy of Atonement: The order—first the Kohen Gadol, then the people—reflects the principle in Shevuot 14a that one cannot purify others unless they themselves are pure.
  • Garments as Symbols: The white linen represents humility before Hashem (Zohar III 67a), while the golden vestments signify the Kohen Gadol's role as a leader of the nation.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yoma 30a
The verse is discussed in the context of the High Priest's purification rituals on Yom Kippur, particularly regarding the sequence of washing, changing garments, and offering sacrifices.
📖 Zevachim 19b
The verse is referenced in a discussion about the proper procedures for sacrificial offerings, emphasizing the importance of the priest's purity and the sequence of rituals.

Frequently Asked Questions

Q: What does it mean that the Kohen Gadol washes his flesh in the holy place?
A: According to Rashi and the Talmud (Yoma 30a), this washing is part of the purification process for the Kohen Gadol (High Priest) on Yom Kippur. He washes his entire body in water in the holy area of the Temple before changing from his special white Yom Kippur garments back into his regular golden priestly garments. This teaches us the importance of spiritual and physical purity when serving Hashem.
Q: Why does the Kohen Gadol change his clothes in this verse?
A: The Rambam explains in Hilchot Avodat Yom HaKippurim that the Kohen Gadol wears special plain white linen garments for the unique Yom Kippur service (as described earlier in Leviticus 16:4). After completing the innermost sanctum service, he changes back into his regular golden priestly garments (the 'Bigdei Zahav') to perform the remaining sacrifices. This teaches us that different spiritual moments require different preparations and mindsets.
Q: What is the significance of the Kohen Gadol making atonement for himself and the people?
A: The Talmud (Yoma 36a) teaches that the Kohen Gadol first had to atone for himself and his household before he could properly atone for the entire nation. This follows the principle that one must first correct their own spiritual state before helping others. The Midrash (Vayikra Rabbah 21:10) compares this to a doctor who must be healthy before treating patients.
Q: How do we relate to this verse today without the Temple?
A: The Rambam (Hilchot Teshuvah) explains that while we no longer have the Temple service, the power of Yom Kippur remains through sincere repentance (teshuvah), prayer (tefillah), and charity (tzedakah). The verse reminds us that spiritual growth requires both personal purification (symbolized by washing) and communal responsibility (symbolized by atoning for the people).
Q: Why does the verse mention both the Kohen's offering and the people's offering?
A: Rashi explains that this shows the dual responsibility of leadership. The Kohen Gadol had to bring his personal offering first (representing his own spiritual work) before bringing the people's offering (representing his role as their representative). The Talmud (Yoma 44b) derives from this that leaders must set a personal example before guiding others spiritually.