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Regel 6: Regel 6:
 An examination of the Torah's descriptions of the seven days of the consecration of the Mishkan, the following eighth day, and the avoda performed in the Kodesh HaKodashim (Vayikra 16) reveals that all three events are joined by a common thread. An examination of the Torah's descriptions of the seven days of the consecration of the Mishkan, the following eighth day, and the avoda performed in the Kodesh HaKodashim (Vayikra 16) reveals that all three events are joined by a common thread.
  
-The eighth day (as described in Vayikra 9), the day of the revelation of the Shekhina, is unquestionably a continuation of the events of the seven days of "milu'im" (consecration) which preceded it. However, in contrast to the seven-day commemoration which was commanded prior to the erection of the Mishkan, it is clear that the parasha concerning the eighth day only took place ađerwards. The eighth day is not mentioned in Sefer Shemot, and it is not repeated like most other matters concerning the construction of the Mishkan and its consecration (Shemot 25-31 covers the command to build the Mishkan, 35-40 describes its fulfillment.\\ +The eighth day (as described in Vayikra 9), the day of the revelation of the Shekhina, is unquestionably a continuation of the events of the seven days of "milu'im" (consecration) which preceded it. However, in contrast to the seven-day commemoration which was commanded prior to the erection of the Mishkan, it is clear that the parasha concerning the eighth day only took place afterwards. The eighth day is not mentioned in Sefer Shemot, and it is not repeated like most other matters concerning the construction of the Mishkan and its consecration (Shemot 25-31 covers the command to build the Mishkan, 35-40 describes its fulfillment.\\ 
 Shemot 29: command concerning the milu'im; Vayikra 8: fulfillment.) [The Ramban explains that the yemei milu'im were an inauguration of the Mishkan, while "on the eighth day, the kohanim were to offer the sacrifices. And so these sacrifices represented their own inauguration...". The Ramban adds that the sacrifices on the eighth day were instituted as an atonement for the sin of the golden calf, based on the fact that that this is the first command which God issues following that sin. The Mekhilta's commentary on the milu'im in the Sifra states explicitly, "Let the calf (of the sacrifice) come and atone for the sin of the calf."] Shemot 29: command concerning the milu'im; Vayikra 8: fulfillment.) [The Ramban explains that the yemei milu'im were an inauguration of the Mishkan, while "on the eighth day, the kohanim were to offer the sacrifices. And so these sacrifices represented their own inauguration...". The Ramban adds that the sacrifices on the eighth day were instituted as an atonement for the sin of the golden calf, based on the fact that that this is the first command which God issues following that sin. The Mekhilta's commentary on the milu'im in the Sifra states explicitly, "Let the calf (of the sacrifice) come and atone for the sin of the calf."]
  
Regel 21: Regel 21:
 It appears, therefore, that during the days of milu'im, the function of which was to "fill" (train), the kohanim, they brought a chatat, an olah, and a shelamim - but the nation brought no korban. On the eighth day Aharon brought a chatat and an olah, and the nation did likewise. The shelamim, the korban of joyous celebration, was brought on the eighth day by the nation, since this day was characterized principally by the revelation of the Shekhina to the nation (outdoors, at the entrance to the ohel mo'ed) rather than just to Moshe (in the ohel mo'ed itself), while the kohanim - who had already completed their milu'im - no longer needed to eat the shelamim. On Yom Kippur, too, Aharon's korban atones for himself and for his household and prepares him to sacrifice as on the eighth day, and the korban of the nation parallels this - this time, though, without the shelamim, since on Yom Kippur there is no joyous eating of korbanot. It appears, therefore, that during the days of milu'im, the function of which was to "fill" (train), the kohanim, they brought a chatat, an olah, and a shelamim - but the nation brought no korban. On the eighth day Aharon brought a chatat and an olah, and the nation did likewise. The shelamim, the korban of joyous celebration, was brought on the eighth day by the nation, since this day was characterized principally by the revelation of the Shekhina to the nation (outdoors, at the entrance to the ohel mo'ed) rather than just to Moshe (in the ohel mo'ed itself), while the kohanim - who had already completed their milu'im - no longer needed to eat the shelamim. On Yom Kippur, too, Aharon's korban atones for himself and for his household and prepares him to sacrifice as on the eighth day, and the korban of the nation parallels this - this time, though, without the shelamim, since on Yom Kippur there is no joyous eating of korbanot.
  
-The crux of the comparison of the korbanot, however, resides in the fact that Aharon's chatat in all three cases is burnt and not eaten, like the bull always brought as chatat by the kohen mashiach (Vayikra 4).+The crux of the comparison of the korbanot, however, resides in the fact that Aharon's chatat in all three cases is burnt and not eaten, like the bull always brought as chatat by the **kohen mashiach** (Vayikra 4).
  
 But herein, too, lies the fundamental difference between the days of milu'im and the eighth day, on one hand, and Yom Kippur on the other. The procedure for the sacrificing of the bull as chatat during the days of milu'im and on the eighth day (Shemot 29:10-14, Vayikra 8:14-17, Vayikra 9:8-11), includes only avoda on the outer altar. Despite this, the sacrifice is burnt outside the camp: "And the flesh and the skin he burned with fire outside of the camp" (9:11). This is the only time that a chatat is burned although it is sacrificed on the external mizbe'ach, and its blood is not brought into the kodesh. Rashi comments, "There is no external chatat which is burned other than this one." But herein, too, lies the fundamental difference between the days of milu'im and the eighth day, on one hand, and Yom Kippur on the other. The procedure for the sacrificing of the bull as chatat during the days of milu'im and on the eighth day (Shemot 29:10-14, Vayikra 8:14-17, Vayikra 9:8-11), includes only avoda on the outer altar. Despite this, the sacrifice is burnt outside the camp: "And the flesh and the skin he burned with fire outside of the camp" (9:11). This is the only time that a chatat is burned although it is sacrificed on the external mizbe'ach, and its blood is not brought into the kodesh. Rashi comments, "There is no external chatat which is burned other than this one."
  
-All other chatat offerings which are burned are sacrificed on the inner altar. Their blood is brought into the Kodesh, and the kohen mashiach sprinkles their blood inside. Such is the case regarding the chatat bull of the kohen mashiach, or the chatat of the people (Vayikra 4:5-7, 10:16-18). In both cases the kohen sprinkles in the Kodesh on the parokhet and on the inner altar. Such is the case once again concerning the bull brought on Yom Kippur - the blood of which is sprinkled in the Kodesh Kodashim - on the kaporet and in front of the kaporet, and ađerwards on the inner altar.+All other chatat offerings which are burned are sacrificed on the inner altar. Their blood is brought into the Kodesh, and the **kohen mashiach** sprinkles their blood inside. Such is the case regarding the chatat bull of the **kohen mashiach**, or the chatat of the people (Vayikra 4:5-7, 10:16-18). In both cases the kohen sprinkles in the Kodesh on the parokhet and on the inner altar. Such is the case once again concerning the bull brought on Yom Kippur - the blood of which is sprinkled in the Kodesh Kodashim - on the kaporet and in front of the kaporet, and afterwards on the inner altar.
  
 The uniqueness of Yom Kippur lies in the fact that only on this day is there avoda in the Kodesh Kodashim, including offering of incense and sprinkling of blood (Vayikra 16:12-19, Mishna Zevachim 5:1-2). The uniqueness of Yom Kippur lies in the fact that only on this day is there avoda in the Kodesh Kodashim, including offering of incense and sprinkling of blood (Vayikra 16:12-19, Mishna Zevachim 5:1-2).
Regel 37: Regel 37:
 We may summarize what we have said above as follows: We may summarize what we have said above as follows:
   * The bull of the days of milu'im and the eighth day is sacrificed externally, but burned.   * The bull of the days of milu'im and the eighth day is sacrificed externally, but burned.
-  * The bull of the kohen mashiach has its blood sprinkled on the parokhet and on the gold mizbe'ach.+  * The bull of the **kohen mashiach** has its blood sprinkled on the parokhet and on the gold mizbe'ach.
   * The bull of Yom Kippur has its blood sprinkled between the badim, on the parokhet and upon the gold mizbe'ach.   * The bull of Yom Kippur has its blood sprinkled between the badim, on the parokhet and upon the gold mizbe'ach.
  
Regel 62: Regel 62:
 Moreover, even the fire on the outer altar comes originally from Above: "And a fire came out from before God (i.e. from the Kodesh) and consumed upon the altar the olah and the fats" (Vayikra 9:24). On this day ketoret cannot come upon coals of a common fire, which is considered "esh zara" even in the Kodesh. For even on the outer altar, the fire was one which had come from God, and there was no possibility of a regular fire - how much more so inside the Kodesh. Moreover, even the fire on the outer altar comes originally from Above: "And a fire came out from before God (i.e. from the Kodesh) and consumed upon the altar the olah and the fats" (Vayikra 9:24). On this day ketoret cannot come upon coals of a common fire, which is considered "esh zara" even in the Kodesh. For even on the outer altar, the fire was one which had come from God, and there was no possibility of a regular fire - how much more so inside the Kodesh.
  
-In light of this, the sin of Nadav and Avihu - according to the peshat and Chazal's explanation - is really their very entry into the HEAVENLY fire with the pan of ketoret and the FOREIGN EARTHLY fire. This was an attempt to merge the two spheres, to blur the full significance of God's revelation - to which no man can be partner. (By introdregular fire they obscured the full impact of the kiddush Hashem that would have resulted from the spectacle  of the pure heavenly fire descending.) All the other reasons which the various commentators list as leading to the death of Nadav and Avihu and which are hinted at in the text (such as the prohibition against inebriation, which was conveyed to Aharon immediately ađerwards - Vayikra 8:11) should be understood as causes or consequences of the blurring of the spheres and the mingling of the two worlds - the human and the Divine - which should remain separate. (See Rav Kook at the end of Orot Ha-Kodesh part 3, p. 360.)+In light of this, the sin of Nadav and Avihu - according to the peshat and Chazal's explanation - is really their very entry into the HEAVENLY fire with the pan of ketoret and the FOREIGN EARTHLY fire. This was an attempt to merge the two spheres, to blur the full significance of God's revelation - to which no man can be partner. (By introdregular fire they obscured the full impact of the kiddush Hashem that would have resulted from the spectacle  of the pure heavenly fire descending.) All the other reasons which the various commentators list as leading to the death of Nadav and Avihu and which are hinted at in the text (such as the prohibition against inebriation, which was conveyed to Aharon immediately afterwards - Vayikra 8:11) should be understood as causes or consequences of the blurring of the spheres and the mingling of the two worlds - the human and the Divine - which should remain separate. (See Rav Kook at the end of Orot Ha-Kodesh part 3, p. 360.)
  
 Therefore the fire came out from before God, and devoured the bearers of the strange fire who had come into the Kodesh, and they were consumed "in their approaching before God" - in order to make it known that any humanworldly phenomenon is nullified before God's revelation. This emphasized that all earthly powers receive their strength and existence exclusively from the power of Divine revelation in creation, in the world, in man and in Israel. "I shall be sanctified among My close ones, and I shall be honored by all the nation" (Vayikra 10:3). Therefore the fire came out from before God, and devoured the bearers of the strange fire who had come into the Kodesh, and they were consumed "in their approaching before God" - in order to make it known that any humanworldly phenomenon is nullified before God's revelation. This emphasized that all earthly powers receive their strength and existence exclusively from the power of Divine revelation in creation, in the world, in man and in Israel. "I shall be sanctified among My close ones, and I shall be honored by all the nation" (Vayikra 10:3).
Regel 68: Regel 68:
 The terrible tragedy of the eighth day, and the cry which emanates from the entire nation at God's destructive fire, give rise to a difficult question: Is it at all possible to approach God without instant death? It is specifically at this point, after the sin and after the demonstration of God's attribute of justice towards Aharon's sons, that here is a deepened sense that there must be some possibility of appearing before the King and asking for  forgiveness and mercy. The terrible tragedy of the eighth day, and the cry which emanates from the entire nation at God's destructive fire, give rise to a difficult question: Is it at all possible to approach God without instant death? It is specifically at this point, after the sin and after the demonstration of God's attribute of justice towards Aharon's sons, that here is a deepened sense that there must be some possibility of appearing before the King and asking for  forgiveness and mercy.
  
-This question is formulated not in Sefer Vayikra but rather in similar and parallel circumstances in sefer Bemidbar: Two hundred and fiđy princes of the nation, respected leaders but not kohanim, who brought ketoret before God, are all consumed in a fire which comes out from before God in a revelation of glory before the eyes of the nation, in front of the entrance to the ohel mo'ed - exactly like on the eighth day (Bemidbar 16:16-19,35; 17:1-5). The nation, which complained the next day about the death of these princes, is also stricken with a plague with God's  appearance in the ohel mo'ed, and the plague stops only when Aharon takes the ketoret out.+This question is formulated not in Sefer Vayikra but rather in similar and parallel circumstances in sefer Bemidbar: Two hundred and fifty princes of the nation, respected leaders but not kohanim, who brought ketoret before God, are all consumed in a fire which comes out from before God in a revelation of glory before the eyes of the nation, in front of the entrance to the ohel mo'ed - exactly like on the eighth day (Bemidbar 16:16-19,35; 17:1-5). The nation, which complained the next day about the death of these princes, is also stricken with a plague with God's  appearance in the ohel mo'ed, and the plague stops only when Aharon takes the ketoret out.
  
 At this point the question arises in its most powerful form: "And Bnei Yisrael said to Moshe saying, Behold - we perish, we die, we all die. Anyone who approaches, who approaches God's Mishkan, will die. Shall we die off altogether?" (Bemidbar 17:27-28). To this question - how shall we come to the Kodesh and not die? - comes the  At this point the question arises in its most powerful form: "And Bnei Yisrael said to Moshe saying, Behold - we perish, we die, we all die. Anyone who approaches, who approaches God's Mishkan, will die. Shall we die off altogether?" (Bemidbar 17:27-28). To this question - how shall we come to the Kodesh and not die? - comes the 
Regel 77: Regel 77:
 Therefore on Yom Kippur, the day of self-affliction, ketoret and coals are brought from the outer altar with its regular, earthly fire, into the parokhet, and there inside man stands before God, offers incense and sprinkles the blood. It should be noted that the dividing parokhet is not mentioned here even once by name, even when the Torah speaks of sprinkling blood in front of it. Therefore on Yom Kippur, the day of self-affliction, ketoret and coals are brought from the outer altar with its regular, earthly fire, into the parokhet, and there inside man stands before God, offers incense and sprinkles the blood. It should be noted that the dividing parokhet is not mentioned here even once by name, even when the Torah speaks of sprinkling blood in front of it.
  
-During the course of Yom Kippur, the sphere of man's entry into the Kodesh changes and progresses one step inwards: the mizbe'ach ha-ketoret is 'brought into' the Kodesh Kodashim. The chatat-bull of the kohen mashiach, too, the blood of which is usually sprinkled "seven times before God towards the holy parokhet" (Vayikra 4:6), has its blood sprinkled inwards on Yom Kippur. The inner altar, upon which it is forbidden to sacrifice olah and mincha the whole year round, also has its horns atoned for by Aharon once a year using the blood of the chatat of Yom Kippur (Shemot 30:9-10). In other words, that which is performed the whole year round on the outer altar (the placing of blood of the chatat on the horns of the mizbe'ach [Vayikra 4:30, Mishna Zevachim 5:3]) takes place on Yom Kippur on the inner altar. At the same time, the substance of the inner altar throughout the year - the offering of ketoret -  takes place on Yom Kippur in the Kodesh Kodashim.+During the course of Yom Kippur, the sphere of man's entry into the Kodesh changes and progresses one step inwards: the mizbe'ach ha-ketoret is 'brought into' the Kodesh Kodashim. The chatat-bull of the **kohen mashiach**, too, the blood of which is usually sprinkled "seven times before God towards the holy parokhet" (Vayikra 4:6), has its blood sprinkled inwards on Yom Kippur. The inner altar, upon which it is forbidden to sacrifice olah and mincha the whole year round, also has its horns atoned for by Aharon once a year using the blood of the chatat of Yom Kippur (Shemot 30:9-10). In other words, that which is performed the whole year round on the outer altar (the placing of blood of the chatat on the horns of the mizbe'ach [Vayikra 4:30, Mishna Zevachim 5:3]) takes place on Yom Kippur on the inner altar. At the same time, the substance of the inner altar throughout the year - the offering of ketoret -  takes place on Yom Kippur in the Kodesh Kodashim.
  
 When the Kohen Gadol emerged safely from this "encounter" with the Shekhina, it was clear to the entire nation that they had merited atonement, forgiveness and purification, and that the Shekhina would continue to dwell among them as it usually did, with the usual division, represented by the parokhet. When the Kohen Gadol emerged safely from this "encounter" with the Shekhina, it was clear to the entire nation that they had merited atonement, forgiveness and purification, and that the Shekhina would continue to dwell among them as it usually did, with the usual division, represented by the parokhet.
Regel 88: Regel 88:
 ===Further study=== ===Further study===
   - On the eighth day, there was no avoda inside the ohel. But Moshe and Aharon did enter the ohel (9:23). How does this entrance not contradict the explanation of the shiur; in fact, how does it support it? In other words, what is the purpose of this entrance, in terms of the "bottom up"-"top down" dichotomy?   - On the eighth day, there was no avoda inside the ohel. But Moshe and Aharon did enter the ohel (9:23). How does this entrance not contradict the explanation of the shiur; in fact, how does it support it? In other words, what is the purpose of this entrance, in terms of the "bottom up"-"top down" dichotomy?
- 
   - Moshe's argument with Aharon concerning the burning of the goat (10:16-20) should be understood in light of the nature of "burnt chata'ot" on the eighth day. Try and understand Moshe and Aharon's position.   - Moshe's argument with Aharon concerning the burning of the goat (10:16-20) should be understood in light of the nature of "burnt chata'ot" on the eighth day. Try and understand Moshe and Aharon's position.
  
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