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Leviticus 9:7 - Priests' inaugural atonement duty

Leviticus 9:7 - ויקרא 9:7

Hebrew Text

וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קְרַב אֶל־הַמִּזְבֵּחַ וַעֲשֵׂה אֶת־חַטָּאתְךָ וְאֶת־עֹלָתֶךָ וְכַפֵּר בַּעַדְךָ וּבְעַד הָעָם וַעֲשֵׂה אֶת־קָרְבַּן הָעָם וְכַפֵּר בַּעֲדָם כַּאֲשֶׁר צִוָּה יְהוָה׃

English Translation

And Moshe said to Aharon, Go to the altar, and offer thy sin offering, and thy burnt offering, and make atonement for thyself, and for the people: and offer the offering of the people, and make atonement for them; as the Lord commanded.

Transliteration

Va'yomer Moshe el-Aharon krav el-hamizbe'ach va'aseh et-chatatecha ve'et-olatecha ve'chaper ba'adcha uve'ad ha'am va'aseh et-korban ha'am ve'chaper ba'adam ka'asher tziva Adonai.

Hebrew Leining Text

וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קְרַ֤ב אֶל־הַמִּזְבֵּ֙חַ֙ וַעֲשֵׂ֞ה אֶת־חַטָּֽאתְךָ֙ וְאֶת־עֹ֣לָתֶ֔ךָ וְכַפֵּ֥ר בַּֽעַדְךָ֖ וּבְעַ֣ד הָעָ֑ם וַעֲשֵׂ֞ה אֶת־קׇרְבַּ֤ן הָעָם֙ וְכַפֵּ֣ר בַּֽעֲדָ֔ם כַּאֲשֶׁ֖ר צִוָּ֥ה יְהֹוָֽה׃
וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קְרַ֤ב אֶל־הַמִּזְבֵּ֙חַ֙ וַעֲשֵׂ֞ה אֶת־חַטָּֽאתְךָ֙ וְאֶת־עֹ֣לָתֶ֔ךָ וְכַפֵּ֥ר בַּֽעַדְךָ֖ וּבְעַ֣ד הָעָ֑ם וַעֲשֵׂ֞ה אֶת־קׇרְבַּ֤ן הָעָם֙ וְכַפֵּ֣ר בַּֽעֲדָ֔ם כַּאֲשֶׁ֖ר צִוָּ֥ה יְהֹוָֽה׃

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Parasha Commentary

Context in Vayikra (Leviticus)

This verse (Vayikra 9:7) appears during the inauguration of the Mishkan (Tabernacle), marking the first day Aharon and his sons served as Kohanim (priests). Moshe instructs Aharon to approach the Mizbe'ach (altar) to bring his personal korbanot (offerings) before performing the service on behalf of Bnei Yisrael.

Rashi's Explanation

Rashi (Vayikra 9:7) notes that Aharon hesitated to approach the altar due to his lingering shame over the Cheit Ha'Egel (Sin of the Golden Calf). Moshe reassured him with the words "קְרַב אֶל־הַמִּזְבֵּחַ" ("Go to the altar"), emphasizing that his selection as Kohen Gadol was divinely ordained despite his past. This teaches that sincere teshuvah (repentance) restores a person to their spiritual role.

Order of the Korbanot

  • Chatat (Sin Offering): The Ramban explains that Aharon's personal chatat atoned for any residual impurity, ensuring his fitness to serve.
  • Olah (Burnt Offering): Symbolizing complete devotion to Hashem, as the Olah is entirely consumed on the altar (Vayikra Rabbah 10:7).
  • Korban Ha'Am (People's Offering): Aharon's role as intermediary highlights the Kohen's responsibility to unify the nation in avodat Hashem (service of G-d).

The Concept of Kaparah (Atonement)

The Sforno explains that "וְכַפֵּר בַּעַדְךָ וּבְעַד הָעָם" ("make atonement for yourself and the people") refers to the dual role of the Kohen Gadol: personal purification precedes his ability to effect kaparah for Klal Yisrael (the Jewish people). This mirrors the Yom Kippur service (Vayikra 16), where the Kohen Gadol's offerings atone for himself, his household, and the nation.

Divine Command as Validation

The concluding phrase "כַּאֲשֶׁר צִוָּה יְהוָה" ("as the Lord commanded") underscores that the korbanot were not arbitrary rituals but precise fulfillments of Hashem's will. The Rambam (Moreh Nevuchim 3:32) teaches that korbanot channel human impulses toward divine service, with every detail reflecting deeper spiritual truths.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yoma 32b
The verse is discussed in the context of the High Priest's service on Yom Kippur, particularly regarding the order of sacrifices and atonement.
📖 Zevachim 102a
The verse is referenced in a discussion about the proper sequence of offerings and the roles of Moses and Aaron in the sacrificial service.

Frequently Asked Questions

Q: Why did Moshe tell Aharon to bring sacrifices for himself and the people?
A: According to Rashi (Leviticus 9:7), Moshe instructed Aharon to bring sacrifices to atone for himself first before atoning for the people. This teaches that a leader must first correct their own spiritual state before guiding others. The sin offering was for any unintentional sins, while the burnt offering represented complete devotion to Hashem.
Q: What is the significance of the phrase 'as the Lord commanded' in this verse?
A: The Talmud (Zevachim 7b) explains that this emphasizes Aharon's obedience to perform the service exactly as instructed. The Midrash (Torat Kohanim) adds that this shows the importance of following divine commandments precisely, especially in the sacred service of the Mishkan (Tabernacle).
Q: Why did Aharon need atonement if he was the Kohen Gadol (High Priest)?
A: The Rambam (Hilchot Bi'at HaMikdash 1:7) teaches that even the holiest individuals require atonement, as no person is perfect. Rashi (on Leviticus 9:2) notes this was specifically for the sin of the Golden Calf, showing that leadership carries great responsibility and requires special atonement.
Q: What lesson can we learn from this verse about leadership?
A: The verse teaches, as explained in Midrash Rabbah (Vayikra Rabbah 10:3), that true leaders must: 1) Act with humility (Aharon needed atonement), 2) Follow divine instructions precisely, and 3) Care for the community's spiritual needs before their own honor. The Kli Yakar adds that leaders must bridge between the people and Hashem.
Q: How does this verse relate to the Yom Kippur service?
A: The Mishnah (Yoma 4:2) draws parallels between this inauguration service and the Yom Kippur avodah (service). Both required the Kohen Gadol to bring personal offerings before atoning for the nation. The Sforno explains this establishes the eternal principle that atonement comes through proper sacrificial service performed by the kohanim.