We are on the cusp of Yomah Kippurim and Yomah Kippurim brings with it, of course, the kriyat, which is the most on-point kriyat that we have at Ennechad. Remember the halacha, as formulated in Masah and Miquilad, based on the Pasukhva, the Venmo Shetmawd al-Nabani Israel, that kriyat-a-Torah seems to be a learning point of focus about the kriyat, and therefore, in the original formulation in the Mishnah, the kriyat-a-Torah on every regal was going to be the halakhote of the regal. And then Rosh Hashanah was supposed to be Ughore-shashvihi, and Anshukhot, it indeed is carbonatachag. However, Yom Kippur has got the most in-your-face presentation of Yom Kippur, detailed by detailed, step by step, of the abudat koyingadol. So I figured we'd take a look at it, but I want to look at it from the perspective of contemporary life. And to use that as a mirror back to when things were as they should have been, or as they should be, which is with the mikdach standing and the koyingadol doing the al-Nabani Yom Kippurim, what is our role? Our meaning, all the rest of us, besides the koyingadol. What is it that we're doing? Now you figure out it's a little strange, because Yom Kippurim is the second most popular holiday, or maybe third most popular holiday in broad Jewish life, meaning even among the non-observant. The most popular is Pesach. Anuk is probably a strong second, maybe. And Yom Kippur is a very popular holiday, popular in the sense of well-attended, and people don't need plans, and famous baseball players don't play in the World Series, and it's got that fame. And yet Yom Kippur is the most non-participatory holiday that we have, based on what we read in the Torah. I'm going to run roughly through just to kind of give a sense of it, and what I've included in these sources, which I'll be happy to send you, because they're not the ones I sent out earlier, is also a step-by-step guide to the Abu'dah as an outline. This is the pages that I use for the shi'ur that I give this Friday night after Konidre, a few people sit around, and we spend half an hour lonely going through the Abu'dah, step-by-step, so that they'll be familiar with it, and we'll understand it when we go through it in Musa'af, but also understand what the day is about. So that's for you. I'm not going to look at that during the shi'ur, but here is the kri'ah, you have it in front of you. And I'm going to scope it out in the first seven, eight minutes. Ashem says to Moshad, "Go talk to Aron, and notice that it's time this being akhareim ul-shnibin al-Aron, which seems to mean there's some sort of connection between this command and the death of Nadavana vihu. And he says that Aron cannot come, I'm going to paraphrase it with a slant, but not a dishonest slant, facing on certain things, that Aron cannot come into the karoshin whenever he wants to, because I only appear on none in a cloud. Those two things don't seem to connect. The way you would say it is, "Okay, I'll come down in a cloud when I'm in a cloud." You can go into that, that's what it says. Rather, Aron has to provide certain animals, and then Amisra'al has to provide certain animals. Aron brings a par-lakhatad-vayole-olah, and Benaisra'al have to provide, among other things, have to provide, meaning from the trumat-tal-ishkah, have to provide two goats that are similar, and that's going to be the lottery. And then Aron takes his par and he does a kaparah for himself and his family. And then he doesn't do anything, he doesn't check it. He then goes to the two serium and does the gorale, one's la shem, one's la zazal, and he marks them. He goes back to the par, and by the way, where is everybody else? So all of us, non-kohanim, are in the Israel, Israel, or Israel, or far their way. The Kohanim are in the inner part of the Azar'al, but on the other side of the Musbe'ah, and there's the Kohanim Gadol, and a couple of the Kohanim who are helping him finish the Shritha, and La Maris, etc. But it's pretty much a one-man show with a couple of helpers, and then everybody else is either watching, or finding out about it, or doing something else. We have to figure out what that is. And that's going to impact on what are we supposed to be doing to Yom Iki Burem. It's not so simple, because we really are not spectators exactly, but we're not the core participants. So how do we explain it? So Aaron then goes back to his par, does another vidui, and then he does the Shritha of the par. He then, and the Torah Shritha fills in how we fill in those gaps, he goes and takes a sensor, and fills it with coals from the Musbe'ah. And then they bring him Ktarit and fill his hands, and he walks into the Kohanim's kodoshim for the first time, in those special white clothes, and flax clothes, linen clothes, which are just four things, which are shirt pants, belt and a hat, basically. And he walks in, and he then puts the Ktarit into the sensor, and the coals make it in flame, and now there's a cloud. Alright, so we got a cloud in the kodoshikodoshim, and now Aaron can be there. Aaron then goes out and takes the dumb of the par that he shafted, and brings it all the way back into the kodoshim, and takes the dumb and spritzes it eight times, one time up, seven times down. Then he goes out and puts that dumb into the kodosh, into a holder, goes back outside, and then shacks the sair, the one that went la shim. And brings that back in, it does the exact same thing, one up, seven down, and then brings that into the kodosh. And then he does hazzahot in the kodosh against the parochat, or on the parochat, makhlokat, and then on the mies bakh inside, and then pours the rest out. And then he goes back outside, and he takes the other sair, I'm skipping some things here, but he takes the other sair, which said la zazelle, and he says another vidui on that, that's three vidui's, vidui on the first par, no srita, another vidui on that first par, srita. And now a vidui on the sair, the other was srita of the other sair, no vidui. Now there's a vidui on the sair, la zazelle, and that vidui is for all of Amisrael, we'll look at the pasup. And then that sair is sent out, and then there's the rest of the abledah. Now there's a line here that is really pregnant in this whole picture, which I've highlighted in Pasukkyo Dzain. The ha'ala-dham-lo-yayba-o-am-o-ayba-o-al-moh-ayba-o-lokha-par-ba-kodesh-ad-sait-o. Nobody can be in the al-moh-ayba when he goes in, which means, by the way, there's two boundaries. He's in the kodosh-kodoshim, but nobody's in the kodosh. They are outside, and the mishna tells us they're on the other side of the mies bakh, which means he's really all alone. The question is, why is that the case? And then, towards the end, we have something very strange happen, which, to us, is in strange, because that's where we're coming from when we look at this par-shah. But that's not where the text is coming from. Let's go back to the beginning. Hashem says to Mosheh, "Tell Aharon that he should not come in any time he wants. He has to come in with these things, with the anon, and with the par, and the isle, and too serious. And the lottery, et cetera, et cetera." Which means, any time that Aharon wants to come in, do this. It can be once a week. It could be every six years. There's no time frame. And what becomes clear, later on, is that his job is to cleanse the defilement of baneshaal at the mishcon. Meaning that baneshaal did x, y, and z. I'm going to leave that up in the air for a minute. And as a result of that, the mishcon became tame. And now the mishcon has to go through a cleansing, which means, theoretically, you could say, we had a really bad week. Let's do one of these ceremonies. We've had a really good six years, and we don't need to do a ceremony until something bad happens. That's what it seems like. And that, on the other hand, it sounds like if Aharon for some reason wants to come in, this is all the stuff he has to do to come in. What would motivate Aharon to come in? A special request. Difficult times. October 7th. Who knows? But it's driven by circumstance. Either a circumstance, which is spiritual, we need to come close to Hashem, especially. And Aharon wants to come in, so he needs all of these accoutements. Or something has happened to the mishcon. And in order to cleanse it, we have to do this. Okay. And by the way, at this point, baneshaal's participation is non-existent. Not exactly non-existent, we've provided from our fund, which means it's money I provided half a year ago. We've provided two goats. Okay. And that's part of the corbino to the day, you know, that elaxtra. And they were told the dafka to stay away from everything that's going on. Now, there's one other component, which is the goat that's going to Azazel, when the coin says vidui, that vidui includes all of us. Not by name, but khatu, avu, pashula, fanecha, banei, israel. And we've all sent anabashan, kapairnabakhataimu, et cetera, and do kapara and protect and forgive all of baneshaal. Okay. Beautiful. But I'm not part of this on an active level. And I could be sitting at home in Afula, having a fruit salad. And look at my watch and say, oh, by now, we've gotten kapara very nice. Okay. And now this is where things get strange, because again, I wouldn't even be looking at my watch, because I might have gotten the information that, oh, next Tuesday, there's going to be a kapara ceremony, because there was a kaitan mishkan. Right? And therefore, we're going to do this. Okay. And then at the end of the parasha, there's a dramatic shift. Now, we don't notice the dramatic shift. And this is part of the problem of paraktazayan invayikrat, which is the reading. Is it it's a parak that we read during the week of akhreimot, which often is akhreimot kadoshim, where all the attentions on, if you have to the recha kamocha, etc. Or it, akhreimot stands by itself, and often the attention is on the end of akhreimot in the aryot. And otherwise, because we figure, oh, we're paying attention to this, on yumkippur. And on yumkippur, by the time we get to this, we're already a little drowsy, and not paying so much attention. You read it, you realize there is a awkward, very immediate, jarring shift in the text. Everything up until Pasukhftat has been in the mikdash. And the guy who takes the sight ear out, and what happens to him as far as tumagos, etc. And then, and by the way, and again, with no calendar mention, it is all driven by occasion. Either Aaron's desire to come in, or an event of tumatamishkhan. And then, vaitala kamocha, it's highlighted, Pasukhftat, vaitala kamochu katolam. This is now an everlasting law. Now, by the way, if I stop there, I could say it's an everlasting law. But anytime you need to do this, what you do? Not exactly. There are two amazingly new things that pop out in this Pasukhft that, of course, we're not surprised by, because we know we do this every year and we know the date. And that is, this is an everlasting law every year on the 10th day of the 7th month. And what's the other piece? You all have to afflict yourselves. Why? Why do I sitting in a fool? I have to fast, because the coin God holds going into the miktash, and going to the konishkhanoshim. I don't understand. And now, vaitala kamocha lo tasu. So there's an Iso mala kha, and an Iso of pleasure, if you'll call it, prohibition of eating and drinking, other yim. Haizrach wa yarigabat alaam, and it includes everybody. Why? And it's Shabbat, Shabbat, shabbat, and it's inshaAllah, inshaAllah. And then it concludes with the Kiparah coin, inshaAllah, shabbat, shahat, and it's back to kaparah, inshaAllah. And at the end, vaitala, sot la kamocha lo tasu, kaparah, inshaAllah, inshaAllah, inshaAllah, inshaAllah. And at the end, vaitala, sot la kamocha, inshaAllah, inshaAllah, inshaAllah, inshaAllah, inshaAllah, inshaAllah. Once a year, now we find out that once a year, we already knew that. And it's a kaparah, inshaAllah, inshaAllah, inshaAllah, inshaAllah. The storm goes and does what Mosha told him, very nice. There's a disjoint here. Said, "The real question I want to ask is, I'm not a coin. I'm not even going to lay me." What am I supposed to be doing on you, Kipar? What am I supposed to be doing this year? What am I supposed to be doing next year when there's miktash, and there's a coin god-dul going inside, and I'm sitting at home in Ta'opiyot? What am I supposed to be doing? So, let's take a look at some of the hints that we get in the parashah of Yomaki Purim, and maybe we can connect some dots. Let's start with this. Yom Kipar, meaning the date of the 10th of the 7th month, has one other context in halakha in the Torah, and that is in parashat bahar. And that is, you count seven years, seven times seven years, 49 years, and the 50th year of a ha'vartash, shofar, chua, bahar, shoshri, ye. The arsar, lah, shofar, bahar, shofar, bahar, shofar, bahar, shofar. The Torah already told us about Yomaki Purim, and now it says that Yomaki Purim, of that 50th year, you're going to sound the shofar. Yikita shtam, it's not the ha'vashim shofar. You'll sanctify that year. You'll crutch on the drawer bar, it's the shofar. To quote the liberty belt, prokaim liberty unto the land, and unto all its abadance thereof. Yovell, he, tiel, ha'vam. And this year is called yovell. By the way, what does the word yovell mean? Yovell actually means ram. It's the year of the ram. It's called yovell. [NON-ENGLISH SPEECH] Okay. Parenthetically, the word yovell shows up in another context. It doesn't show up in the context of Yomaki Pur in our reading, but it does show up in another context, which is a context which I believe is absolutely central to understand what's going on. And that is in Matan Torah. In Psalm 3, when Hashem is warning between Israel to stay away from the mountain, [NON-ENGLISH SPEECH] Don't touch the mountain. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] When you hear the yovell, then you can go up to the mountain. That might be when you hear it. When you see searing it, however you understand the yovell. Meaning the yovell is mentioned in the context of Matan Torah. Okay. So let's put ourselves at the scene of Matan Torah, which by the way was a scene of a lot of shofar. And let's see what's going on there. In the description of the events leading up to Matan Torah, that great theophany. We hear about the Colshofar. We hear about the Ashan, the smoke. We hear about the mountain being covered with a cloud. And then we hear something else going on. At the end of the, what you might call the major scene of Matan Torah, Hashem then tells Mosheh to come up to the mountain with a group of his, of Aaron, Aaron's two elder sons, and this is Kenim, and from a distance they will worship. And then Vinigash Mosheh Levado El Adonai Vehem Loyagashu. Mosheh alone will approach God. They will not approach Vaham Loyaluimo. And the rest of the people won't go up at all, which means we have three groups. We have Mosheh, a group by himself, directly connected to Ashan, up on the mountain, meeting with Ashan. Then you have Mosheh's close associates, who have gone part way up and don't go any further. And we have everybody else at the bottom. That sounds like a familiar scene, which is the Kohengadol in the Kodeskadoshim. The other Kohenim in the Azarah, and that's a bit as well, far away. And now take a look at the description of our Sinai. Vayimashu, Anan et Tahar. The mountain is covered by a cloud when Mosheh goes in. Remember what in Ashan shayr al-Aarun? You can't come into the Kodeskadoshim. Ki ba'anan et ra'ala kapoor. You have to come in when there's a cloud. You have to create the cloud with a carrot. And now, Mosheh goes up to the top of the mountain, and he waits on top of the mountain, outside of this cloud, for six days. And on the seventh day Hashem summons him to come in. What's the halacha of the Kohengadol? The first Mishnah in Yoma, the Kohengadol has a seven day waiting period before Yom Kippur, in which he's prepped. This seems to be the source for that, although this is one day less. And Hashem summons Mosheh in on the seventh day, and Mosheh enters the cloud. So suddenly we're getting an image that Aarun going into the Kodeskadoshim seems to be replaying the story of Mosheh going into the cloud on top of our Sinai with the closer group of associates a step away, a few steps away, and the rest of Amisrael further away. But here's the real question. What happened when Mosheh was up in that cloud? And the answer is one through that word. We don't know what it is. And that's Aego. Reita Aego happened during that time. And here's Reita Aego for you. By the way, what do Binesrael do? And Reita Aego, please take a look at Hasukvav. By Hasukvav. They get up early in the morning. By Yalul. Allot. To bring offerings. I give you some meaning. However, you just understand what they're doing. By Yaysheh. Am leh. Haul. Be Chateau. The people sit down to do what? To eat and drink. By Akumdul. It's a hake. Now keep that in mind when it's a hakein. I mean a lot of different things. But remember that when Mosheh goes up to try to get kaparah for Binesrael for this terrible day, what happens? Last source on the page. Lechhem, lo a chalomai moshata. How is Mosheh moshah prepared for this, right? So you can say every time Mosheh is at the top of the mountain, he doesn't eat or drink. Maybe. Or maybe the kaparah is day eight and drank and celebrated. The kaparah is to avoid that. Now take a look, please, at the end of Source 7. After Mosheh gets kaparah, or part kaparah for Reita Aego, He comes to us, and he says, "Anachata, this is the process. It hasn't happened yet." "Khatama's a khatawg'o, esu lemme reza haba ta'in, desa khata ta'am." Famous line. "Fim ayin makhay na mashi fachakakakakakatah." If you don't forgive them, I don't want to be in your book. Remember the man al sha'amiyya, "Sha'amiyya, sha'amiyya, sha'amiyya, wa khanawi sifre." You don't get to determine that. I will only wipe out people who have sinned. Not you. "Viata lechmakakakatahama wa shirdi bartilak." Lead them to the place I told you. And here's the kicker. "Wuviyyom pokti'u fakati ala'am khata ta'am." On the day that I remember them, I'm going to remember this sin. Which means this sin has been put in abeyance, meaning the payment for it, but it's not been erased. And the way that you might read that is, and we have some statements in Chazal, that any time in Israel are punished throughout history, that's a little bit of that is the punishment for the ego. Well, that's one way to read it. I'd like to suggest that there's another way to read it. Is that what it is that we are doing in Yomaki Purim, is we are doing a kaparah for Kaita'ego. What did we do at Kaita'ego? We were down away from the action, and we strayed, and we ate, and we drank, and we partied. In the meantime, Moshe Rabbein was all alone on top of the mountain. Now, one more piece to the puzzle. Who is it, who is actually the figurehead, as they were, the leader, who unfortunately helped to enable the ego? The answer is Aharon. It has much been written about how the, I know that Aharon brings it, Yomashimi, that he brings an ego, someplace to the ego, et cetera. I think that's what's happening here. Aharon, now, let's take the place of Moshe, and go up alone. He is alone in the quarters kuroshim. In the meantime, we are on the outside, and now, for Aharon kaparah for Kaita'ego, we have to do the exact opposite, which is absolute seriousness, sobriety, and affliction, instead of the holy shtot. Also, is a sign of solidarity with Moshe Rabbein, who was on top of the mountain, not eating a drink. We have to do it for 40 days. And so, the our experience, and Yomakippurim, as the not Kohangadol, is to be, if you will, not only the support staff for the Kohangadol, but an absolute identification, both with the Kohangadol, with Moshe Rabbeinu, when he's on top of Harsinai, and reflecting ourselves, those times that we have strayed, that this is how we're trying to correct it. Because, historically, we always look at the kernel of shait, starting with haita'ego. However, we understand haita'ego. If it's pure evodazara, if it's a lack of trust in Hashem, if it's an inability to remove ourselves from immature iconography and imagery, however we understand it, haita'ego seems to be the core. And so, therefore, what happens, Hashem comes along and says, okay, first of all, there could be times that Aharon wants to come into the mikdash, and achieve a special kapara. And going to do that, he's got to have all these things. But he can't do it alone. He's got to have it with Benasseh all behind him. They got to provide carbonate, and they got to fast with him. Second of all, there may be an occasion of Tumatamikdash. We're always responsible for that. And therefore, we all have to participate. But third of all, on an annual basis, we need to get cleaned up. And so the way we're going to get cleaned up is by reversing the process, or reversing the consequences of haita'ego. And therefore, the rule is koladaml, yeah, but all mueh, but voila kodesh. Nobody can be in the mikdash at all, the building at all, even close to the steps of the building. The end of the Sodom is beyach, when Aharon goes in. Because what we're doing is we're re-enacting with Sharabhain on top of Harsi night. So I think that might be a different way to understand what it is that we are doing during this entire avodat, and that when we picture our slatsibur from usaf as being the coin godol. And being the one who's gone in. And notice how supportive we are of him. We sing along with him, we vow with him, we imagine ourselves really in that environment, because that's really what we're supposed to be re-experiencing on Yom Kippur. So, I want to wish everybody a katimatova, and a khagse meach. We'll meet in the next Tuesday at a regular time, I'll send something out. And then we will do the kafreti team of kolad. Anybody's interested in sending me an email, I'll send you these short sheets. So, yes, is a lot of this predicated on that passek on the bottom, where motion goes up for 40 days, and doesn't eat and drink? I don't think it's all predicated on that, which, by the way, is something that shows up a couple of times in Varimal. So, that's a katimatova, moshatiti. But I was more driven by the passeuk that says, "Vahol ad namu luy abi al mawaid." And always ticked at me in my head, and I said, "Why is there a prohibition for anybody to be in the mikdash at a time?" And I said, "I think that it's approximating the experience of R-C-9. I think also that safer vai yikra, which we're going to take a closer look at next year, that safer vai yikra is very much built on earlier experiences, both national and personal experiences, personal of leaders, and that we really can only understand much of what happens in vai yikra in light of that. And so, I believe that matan toras stands at the center, the event of matan toras stands at the center, the yovel, the shofar, all things connected to Yom Kippur, to Madhmanar-C-9. And then, of course, matanar-C-9 is the place the greatest experience, the greatest company and also the greatest sin, and that that's where we come in as identifying with the nays throughout the time and in turning things around by afflicting ourselves. [BLANK_AUDIO]
