TISHREI ย Lev 19:30
ืึดึผึฝืึพืึทืึผึฅืึนื ืึทืึถึผึื ืึฐืึทืคึตึผึฅืจ ืขึฒืึตืืึถึื ืึฐืึทืึตึฃืจ ืึถืชึฐืึถึื ืึดืึนึผืึ ืึทืึนึผึฃืืชึตืืึถึื ืึดืคึฐื ึตึฅื ื' ืชึดึผืึฐืึธึฝืจืึผ
alhatorah.orgย translation: โfor on this day shall atonement be made for you, to cleanse you; from all your sins you shall be clean before Hashem.โ
Wikipedia, โYom Kippurโ:
Jews Praying in the Synagogue on Yom Kippurย (1878) ย Maurycy Gottlieb
ืึดึผึฝืึพืึทืึผึฅืึนื ืึทืึถึผึื ืึฐืึทืคึตึผึฅืจ ืขึฒืึตืืึถึื ืึฐืึทืึตึฃืจ ืึถืชึฐืึถึื ืึดืึนึผืึ ืึทืึนึผึฃืืชึตืืึถึื ืึดืคึฐื ึตึฅื ื' ืชึดึผืึฐืึธึฝืจืึผ
โfor on this day shall atonement be made for you, to cleanse you; from all your sins you shall be clean before Hashem.โ
The month of Tishrei is the first month of the rabbinic calendar year. It is dedicated to repentance, judgment, and celebration. The most sacred day of the Jewish calendar year is the tenth day of this month, Yom Kippur, the Day of Atonement. Leviticus chapter 19 describes the central priestly ritual of the Day of Atonement, in which there is a special convergence of sacred space, sacred time, and the sacred religious office of the High Priest. The ritual atones for the sins of the people, cleansing them โon this dayโ.
The ambiguity in this verseย is most readily discernible through consideration of punctuation: does the verse say that the ritual/day โwill cleanse you from all your sinsโ and that โyou will be cleansed before Godโ? or does it specify that โfrom all your sins before Godย you shall be cleansedโ? Framed syntactically, the question is whether โbefore Godโ is adjectival, modifying โsinsโ, or adverbial, modifying โclean(se)โ ( ืืืืจย or ืชืืืจื). A related grammatical/religious question comes into play in some of the commentaries is: who or what is the subject of ืืืคืจ? is it the day itself that atones, or God, or human action (sacrifice, ย prayer, scapegoat, repentance etc.).
Modern English translations follow the former understanding, which I will designate READING A: โcleansed before Godโ.
ืืืงืจืย ืื: ื
For on this day atonement shall be made for you, to cleanse you; from all your sins you shall be clean before theย Lord.
For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.
For on this day atonement shall be made for you to purify you of all your sins; you shall be pure before the LORD.
For on this day shall atonement be made for you, to cleanse you; from all your sins you shall be clean before Hashem.
_____________________________________________________________________________
READING A:
Reading A.1: ย For on this day shall atonement be made for you, to cleanse you from all your sins; you shall be cleansed before God. ย
Reading A.2: For on this day shall atonement be made for you, to cleanse you; from all your sins you shall be cleansed before God. + a variation: from all your sins you shall cleanse [yourself before] God.
Adverbial function of ย โืืคื ื ื: how they will be cleansed (modifying ืืืืจย or ืชืืืจื).
READING B: โfrom all your sins before Godโ
ย For on this day shall atonement be made for you, to cleanse you from all your <sins before God>; from all your sins you will be clean. ย
Adjectival functionย of โืืคื ื ื, modifying โsinsโ
The verse is quite straightforward in its original context, and READING A is followed not only by ย all the modern translations cited above, but also by all the traditional commentators who offer their own interpretation, instead of, or in addition to, citing the rabbinic midrashic alternative. READING B (found in mishnah Yoma 8:9ย and Midrash Sifra), is a midrashic reading imposed on the text for homiletic reasons; it relies on a schematic rabbinic categorization of commandments as consisting of (religious and ritual) โcommandments between a human and Godโ and (interpersonal) โcommandments between a human and their fellow [human]โ.
Some secondary sources:
(1) ย ย http://shaalvim.co.il/torah/maayan-article.asp?id=320:
ืืจื ื"ืจ ืฉืืื ืงืกืืจืจ, 'ืขื ืฉืืจืฆื ืืช ืืืืจื': ืืื ืืืืื ืืืชืืืืืช:ย ืืจืืืจืื ืชืืืืจืืื, ืคืจืฉื ืืื ืืืืืชืืื ืืขืงืืืช ืืืฉื ื ืืืกืืช ืืืื ื, ืย
(2) ย Nechama Leibowitz gilyonot:
2.1. Sections ื ย and ื .ย http://www.nechama.org.il/pages/99.htmlย ย ย
ื.
"ืืื ืืืืืชืืื ืชืืืจื" - ืืืืจื ืืชื ืืื
ื.
ืืืืืืจ "ืืคื ื ื' ืชืืืจื"
2.2 ย http://www.nechama.org.il/pages/970.html
(3) ย https://traditiononline.org/how-to-end-yom-kippur/
"How to End Yom Kippur," Shlomo Zuckier Tradition Online | October 2, 2022
CANTILLATION[1]
ืึดึผึฝืโ ึพืึทืึผึฅืึนื ืึทืึถึผึื ืึฐืึทืคึตึผึฅืจ ืขึฒืึตืืึถึื ืึฐืึทืึตึฃืจ ืึถืชึฐืึถึื ืึดืึนึผืึ ืึทืึนึผึฃืืชึตืืึถึื ืึดืคึฐื ึตึฅื ืึฐืึนืึธึื ืชึดึผืึฐืึธึฝืจืึผื
Both readings appear together in the Mishna (compiled c. 200 CE), in tractate Yoma, devoted to Yom Kippur.
MISHNAH YOMA 8:9
ืขึฒืึตืจืึนืช ืฉึถืืึตึผืื ืึธืึธื ืึทืึธึผืงืึนื, ืืึนื ืึทืึดึผืคึผืึผืจึดืื ืึฐืึทืคึตึผืจ. ืขึฒืึตืจืึนืช ืฉึถืืึตึผืื ืึธืึธื ืึทืึฒืึตืจืึน, ืึตืื ืืึนื ืึทืึดึผืคึผืึผืจึดืื ืึฐืึทืคึตึผืจ, ืขึทื ืฉึถืืึฐึผืจึทืฆึถึผื ืึถืช ืึฒืึตืจืึน. ืึถืช ืืึน ืึธึผืจึทืฉื ืจึทืึดึผื ืึถืึฐืขึธืึธืจ ืึถึผื ืขึฒืึทืจึฐืึธื, ืึดืึนึผื ืึทืึนึผืืชึตืืึถื ืึดืคึฐื ึตื ืึฐืึธ ืชึดึผืึฐืึธืจืึผ (ืืืงืจื ืืดื:ืืณ), ืขึฒืึตืจืึนืช ืฉึถืืึตึผืื ืึธืึธื ืึทืึธึผืงืึนื, ืืึนื ืึทืึดึผืคึผืึผืจึดืื ืึฐืึทืคึตึผืจ. ืขึฒืึตืจืึนืช ืฉึถืืึตึผืื ืึธืึธื ืึทืึฒืึตืจืึน, ืึตืื ืืึนื ืึทืึดึผืคึผืึผืจึดืื ืึฐืึทืคึตึผืจ, ืขึทื ืฉึถืืึฐึผืจึทืฆึถึผื ืึถืช ืึฒืึตืจืึน. ืึธืึทืจ ืจึทืึดึผื ืขึฒืงึดืืึธื, ืึทืฉึฐืืจึตืืึถื ืึดืฉึฐืืจึธืึตื, ืึดืคึฐื ึตื ืึดื ืึทืชึถึผื ืึดืึทึผืึฒืจึดืื, ืึผืึดื ืึฐืึทืึตืจ ืึถืชึฐืึถื, ืึฒืึดืืึถื ืฉึถืืึทึผืฉึธึผืืึทืึดื, ืฉึถืื ึถึผืึฑืึทืจ: ืึฐืึธืจึทืงึฐืชึดึผื ืขึฒืึตืืึถื ืึทืึดื ืึฐืืึนืจึดืื ืึผืึฐืึทืจึฐืชึถึผื (ืืืืงืื ืืดื:ืืดื). ืึฐืืึนืึตืจ: ืึดืงึฐืึตื ืึดืฉึฐืืจึธืึตื ืึฐืึธ (ืืจืืืื ืืดื:ืืดื), ืึทื ืึดึผืงึฐืึถื ืึฐืึทืึตืจ ืึถืช ืึทืึฐึผืึตืึดืื, ืึทืฃ ืึทืงึธึผืืึนืฉื ืึธึผืจืึผืึฐ ืืึผื ืึฐืึทืึตืจ ืึถืช ืึดืฉึฐืืจึธืึตื
<For> transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another person, Yom Kippur does not atone until the <perpetrator> appeases his fellow. <Similarly,> Rabbi Elazar ben Azarya taught that point from the verse: โFrom all your sins you shall be cleansed before the Lordโ (Leviticus 16:30). For transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person.ย
Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you? It is your Father in Heaven, as it is stated: โAnd I will sprinkle purifying water upon you, and you shall be purifiedโ (Ezekiel 36:25). And it says: โThe ritual bath of Israel is Godโ (Jeremiah 17:13). Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.
READING: ย
READING B: ย โfrom all your sins before Godโ is emphasized, in the interpretation attributed to R. Elazar b. Azarya, and tagged as derash.
READING A: is represented in the interpretation attributed to Rabbi Akiva.
EXPRESSION OF AMBIGUITY: indirect. After citing R. Elazar b. Azaryaโs midrashic interpretation, the mishnah presents a statement of R. Akiva that emphasizes that Israel is purified *before God*, implying that this is R. Akivaโs interpretation of โbefore Godโ in Lev 19:30โthe locus of Israelโs purification.
DISAMBIGUATION TECHNIQUE: attaching โbefore Godโ to the previous words, โfrom all your sins,โ for READING B. explaining โbefore Godโ as the locus/source of purification for READING A.
DISAMBIGUATION EXPRESSION: ืดืืคื ื ืโืด is paraphrased as ืขึฒืึตืจืึนืช ืฉึถืืึตึผืื ืึธืึธื ืึทืึธึผืงืึนื; emphasis is placed on R. Elazar b. Azaryaโs derashย on โfrom all your sins before God,โ as a scriptural support/source for the interpretation that the atonement on Yom Kippur is specifically for sins against God, rather than against fellow humans. For Rabbi Akivaโs interpretation, his question โBefore whom?โ and the intertextual association with Ezek 36:25 and Jer 17:13 show that God is considered the source of the purification and that ืดืืคื ื ืโืด ย is connected with โืชืืืจื.โ
Sifra Acharei Mot 8:1-2
ืกืคืจื ืึดึผืึผืึผืจึธื ืึฐืึทืึฒืจึตื ืืึนืช ืคึถึผืจึถืง ืืกื
[ื] ืณืึดึผื ืึทืึถึผื ืึฐืึทืคึตึผืจ ืขึฒืึตืืึถืืณ, ืึทึผืงึธึผืจึฐืึธึผื ืึนืช. ืึฐื ึทืึดื ืึทืฃ ืขึทื ืคึดึผื ืฉึถืืึตืื ืงึธืจึฐืึธึผื ืึนืช ืึฐืึตืื ืฉึธืืขึดืืจ, ืึทืึผืึนื ืึฐืึทืคึตึผืจ? ืชึดึผืึฐืึนื ืืึนืึทืจ ืดืึดึผื ืึทืึผืึนื ืึทืึถึผื ืึฐืึทืคึตึผืจ ืขึฒืึตืืึถื, ืึฐืึทืึตืจ ืึถืชึฐืึถื ืึดืึนึผื ืึทืึนึผืืชึตืืึถื, ืึดืคึฐื ึตื ืื ืชึดึผืึฐืึธืจืึผ.ืด โ ืขึฒืึตืจืึนืช ืฉึถืืึตึผืื ืึธืึธื ืึทืึธึผืงืึนื, ืืึนื ืึทืึดึผืคึผืึผืจึดืื ืึฐืึทืคึตึผืจ, ืฉึถืืึตึผืื ืึน ืึฐืึตืื ืึฒืึตืจืึน, ืึตืื ืืึนื ืึทืึดึผืคึผืึผืจึดืื ืึฐืึทืคึตึผืจ, ืขึทื ืฉึถืืึฐึผืจึทืฆึถึผื ืึถืช ืึฒืึตืจืึน.
[ื] ืึถืช ืืึน ืึธึผืจึทืฉื ืจึทืึดึผื ืึถืึฐืขึธืึธืจ ืึถึผื ืขึฒืึทืจึฐืึธื: ืดืึดืึนึผื ืึทืึนึผืืชึตืืึถื ืึดืคึฐื ึตื ืื ืชึดึผืึฐืึธืจืึผืด, ืึฐึผืึธืจึดืื ืฉึถืืึตึผืื ึธืึฐ ืึฐืึตืื ืึทืึธึผืงืึนื, ืืึนืึฒืึดืื ืึธืึฐ. ืฉึถืืึตึผืื ึธืึฐ ืึฐืึตืื ืึฒืึตืจึธืึฐ, ืึตืื ืืึนืึฒืึดืื ืึธืึฐ, ืขึทื ืฉึถืืชึฐึผืคึทืึตึผืก ืึถืช ืึฒืึตืจึธืึฐ.
Translationย via sefaria.org
1) (Vayikra 16:30) ("For on this day He shall atone for you to cleanse you of all of your sins; before the Lโrd you shall be clean.") "For on this day He shall atone for you": by the offerings. And whence is it derived that even without offerings and without the he-goat, the day (itself) atones? From "For on this day He shall atone." For transgressions between man and G d Yom Kippur atones; for transgressions between man and his neighbor Yom Kippur does not atone until he conciliates his neighbor.
2) Thus did R. Elazar b. Azaryah expound: "Of all of your sins before the Lโrd you shall be clean": For things between yourself and G d you are pardoned. For things between yourself and your neighbor you are not pardoned until you conciliate your neighbor.
READING: ย
READING B: ย โfrom all your sins before Godโ is emphasized, in the interpretation attributed to R. Elazar b. Azarya, and tagged as derash.
EXPRESSION OF AMBIGUITY: in contrast to the mishnah, the midrash does not indicate an alternative reading, but, like the mishnah, it notes that R. Elazar b. Azaryahโs interpretation is a midrashic reading.
DISAMBIGUATION TECHNIQUE: attaching โbefore Godโ to the previous words, โfrom all your sins.โ
DISAMBIGUATION EXPRESSION: ืดืืคื ื ืโืด is paraphrased as ืขึฒืึตืจืึนืช ืฉึถืืึตึผืื ืึธืึธื ืึทืึธึผืงืึนื
ืืจืืชืืช ืื: - ืื.
ืืืืื ืืฉืืืช ืชืืืืื ืืืณ ืื ืื ื ืืืื ืืืจ ืจืื ืืืขืืจ ืืืจ ืงืจื ืืื ืืืืชืืื ืืคื ื ืืณ ืืืืณ ืืื ืฉืืื ืืืืจ ืื ืืื ืืืงืื ืืื ืืืคืืจืื ืืืคืจโฆืืื ืืื ืืื ืฉืืื ืืืืจ ืื ืืื ืืืงืื ืืื ืืืคืืจืื ืืืคืจ ืืืื ื ืืื ืฉืืื ืืืืจ ืื ืืื ืืืงืื ืืื ืืืื ืืืคืืจืื ืืืคืจ ืืื ืืืืข ืื ืื ืืืคืจ
Translation (sefaria.org)
ยง The mishna teaches: Those liableย to bring provisional guilt offeringsย are exempt from bringing them after Yom Kippur. The Gemara asks: From where is this matterย derived? Rabbi Elazar said:ย With regard to Yom Kippur the verse states:ย โFor on this day shall atonement be made for you, to cleanse you; from all your sinsย you shall be pure before the Lordโย (Leviticus 16:30). This indicates that Yom Kippur atonesย for a sin of which only the Omnipresent is aware,ย i.e., an uncertain sin that renders one liable to bring a provisional guilt offeringโฆ Rather,ย it is derived from thatย which Rabbi Elazar said: With regard to Yom Kippur the verse states: โFrom all your sins before the Lordโ (Leviticus 16:30). This indicates that Yom Kippur atonesย for a sin of which only the Omnipresent is aware,ย i.e., an uncertain sin for which one brings a provisional guilt offering. And from thatย statement it is derived that it isย only for a sin of which only the Omnipresent is aware that Yom Kippur atones, but it does not atoneย for a sin about whichย the sinner is aware.
Targum Onkelosย (3rd century)
ืชืจืืื ืืื ืงืืืก
ืึฒืจึตื ืึฐึผืืึนืึธื ืึธืึตืื ืึฐืึทืคึทึผืจ ืขึฒืึตืืืึนื ืึฐืึทืึธึผืึธื ืึธืชึฐืืึนื ืึดืึนึผื ืืึนืึตืืืึนื ืงึณืึธื ืึฐืึธ ืชึดึผืึฐืึผืึนื
Alhatorah.org (based on Etheridge): For on that day he shall make atonement for you, to cleanse you from all your sins, that you may be cleansed from all your sins before the Lord.
Grossfield (Aramaic Bibleย vol. 6; 1988): For on this day he will achieve atonement for you, to purify you from all your transgressions; you shall be pure before the Lord.
READING: the ambiguity of the Hebrew is retained in the Aramaic. ย The English translation of the Targum (from alhatorah.org) also reflects the ambiguity. ย
Targum Yerushalmi (Neofiti)
ืชืจืืื ื ืืืืคืืื
ืืจืื ืืืืื ืืืื ืืืคืจ ืขืืืืื ืืืืืืืณ ืืชืืื ืื ืื ืืืืืืื ืงืื ืืดื ืชืืืื.
McNamara (Aramaic Bibleย vol 1A, 1992): ย Because on this day he shall make atonement for you to purify you; from all your sins you shall be purified before the Lord.
READING: the ambiguity of the Hebrew is retained in the Aramaic. (the English translation changes the word order, but this change does not reflect the Aramaic).
ืชืจืืื ืืจืืฉืืื (ืืื ืชื)
ืืจืื ืืืืื ืืืื ืืืคืจ ืขืืืืื ืืืืื ืืชืืื ืืื ืืืืืืื ืืืชืื ืงืื ืืดื ืชืืืื ืกืืจืื ืืชืืื ืืชืืืืื.
Alhatorah.org (based on CAL ed. And Etheridge): For on this day he shall make ATONEMENT for you to cleanse you from all your sins; and you shall confess your transgressions before the Lord, and shall be clean.
Hayward (The Aramaic Bible 1B, 1992): For on this day atonement will be made for you to cleanse you from all your sins. And on your part, you shall confess your sinfulnessย before the Lord, and you shall be clean. ย <Footnote 68: โPs-Jโs addition shows that the atonement that takes place on the Day of Atonement is not automatic and that it is effective only for those who repent. Cf. Schmerler, 1935, 127-128.โ>
READING: READING A
READING A.1 seems most likely, since ืืืืืืื ends a clause; the following clause begins anew with โืืืชืื.โ: For on this day shall atonement be made for you, to cleanse you from all your sins; + [as for you], you shall cleanseย [yourselves] before Godย [through confession].
READING A.2 may also be at play, as the Targum seems to interpret ย ืึดืึนึผืึ ืึทืึนึผึฃืืชึตืืึถึื twice.
Once, as an indirect object of ืืืืจ, in ืืืืื ืืชืืื ืืื ืืืืืืื;
and a second time, as an adverbial phrase modifying ย ืชืืืจื, in ืืืชืื ืงืื ืืดื ืชืืืื ืกืืจืื ืืชืืื ืืชืืืืื. So, even though these words come after the verse break, the Targum also connects โfrom all your sinsโ to โbefore the Lordโ: ย from all your sins you shall be cleansed/cleanse yourselves before God.
Mecklenburg states that Targum Yonatan follows Rabbi Akiva.
EXPRESSION OF AMBIGUITY: the targum does not reflect alternative readings.
DISAMBIGUATION EXPRESSION: ืดืืคื ื ืโืด is adverbial to purification:
ืืืชืื ืงืื ืืดื ืชืืืื ืกืืจืื ืืชืืื ืืชืืืืื.
Lekach Tovย (11th century)
ืคืกืณ: ืื ืืืื ืืื ืืืคืจ ืขืืืื โ ืืงืจืื ืืช.
ืืืืจ ืืชืื ืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจื. ืืช ืื ืืจืฉ ืจืื ืืืขืืจ ืื ืขืืจืื ืืืกืืช ืืืื. ืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจื. ืขืืืจืืช ืฉืืื ืืื ืืืงืื ืืื ืืืคืืจืื ืืืคืจ ืืฉืืื ื ืืืื ืืืืจื ืืื ืืืืดื ืืืคืจ ืขื ืฉืืจืฆื ืืช ืืืืจื ืืื ืฉืืจืฆื ืืช ืืืืจื ืืืื ืืชืจืฆื ืขื ืืณ ืคืขืืื ืืืื ืืืงืฉ ืืื ืืื ื ืฉืื ืืฆืื ื ืืืื ืืืกืฃ ืฉื ืืืจ (ืืจืืฉืืช ื ืณ:ืืดื) ืื ื ืฉื ื ื ืคืฉืข ืืืืณ. ืืื ืืืืื ืืืืจ (ืืืื ืืดื:ืืดื) ืืฉืืจ ืขื ืื ืฉืื ืืืืืจ ืืืืชื ืืืฉืจ ืืขืืืชื ืืื ืฉืื ืืโฆ
Translation (modified chatgpt):
"For on this day, atonement shall be made for you" โ by means of the sacrifices.
"To cleanse you from all your sins before the Lord you shall be cleansed." This verseโRabbi Elazar ben Azariah expounded in Tractate Yoma. "From all your sins before the Lord you shall be cleansed." ย [For] sins between a person and GodโYom Kippur atones, but for sins between a person and their fellow, Yom Kippur does not atone until one has appeased their fellow. And one who appeases their fellowโbut [the aggrieved person] does not accept the conciliation, he must ask him up to three times, for that is what we find with Joseph's brothers, as it is said (Genesis 50:17), โPlease forgive the transgression.โ And similarly, Job says (Job 33:27), โI have sinned and perverted, yet He did not requite me according to my iniquity.โ
READING: Lekach Tov expands upon READING B, which he identifies as the derashย of R. Elazar ben Azariah recorded in the mishnah.
EXPRESSION OF AMBIGUITY: the specification that R. Elazar b. Azariahโs reading is a derashย may imply that this reading differs from the peshat.
DISAMBIGUATION TECHNIQUE and EXPRESSION: the comment relies on R. Elazar b. Azariah; he cites the opinion and expands upon it for practical purposes of proper religious observance and fulfillment of preparation for atonement for sins of an interpersonal nature.
Ibn Ezra (1092 - 1167)
ืืื ืขืืจื
ืืื ืืืืชืืื. ืืืฉืจ ืคืืจืฉืชื ืฉืฉื ืืืืช ืฉื ืืื ืขื ืื ืชืืฆื ืขื ืืฉืืื ืืขื ืืืืื:
โFrom all your sinsโ. As I have explained [comment onย Exodus 34:6], that the noun chattat (โsinโ) is a general term. It is therefore found with reference to both unintentional and deliberate transgressions.
Most likely, Ibn Ezraโs comment is not relevant to our discussion. But Iโd like to raise the possibility that his emphasis on the broad inclusive meaning of ืืืืช may be motivated in part by a desire to negate R. Elazar b. Azariahโs midrashic splitting of the term into two categories and his statement that the verse refers to only one of the categories.
Chizkuniย (13th century?)
ืืืงืื ื
ืื ืืืื ืืื ืืืคืจ ืขืืืืย ืืจืฉ ืจืณโ ืืืขืืจ ืื ืขืืจืื ืืื ืืืืชืืื ืืคื ื ืืณโ ืชืืืจื ืืืจืื ืฉืืื ืืื ืืืงืืดโื ืืืืืื ืื ืฉืืื ื ืืืื ืืืจื ืืื ืืืืืื ืื ืขื ืฉืืคืืืกืื.
โfor on this day he will atone for you, etc.;โ Rabbi Elazar ben Azaryah expounded: ืืื ืืืืืชืืื ืืคื ื ืืณ ืชืืืจืโโ matters that are between a person and the Holy One Blessed Be He, are forgiven him; [matters] that are between him and a fellow, these are not forgiven to him until he has conciliated [the aggrieved party].
READING: READING B. Similar to Lekach Tov, Chizkuni paraphrases R. Elazar ben Azariahโs derash, with attribution, and labeling as darash. He does not explicitly address the matter of ambiguity or disambiguation.
R. Bahyaย (1255-1340)
ืื ืืืื ืืื ืืืคืจ ืขืืืื ืืืืจ ืืชืื โ ืืืชืื ืืื ืืืืื ืืืืจืืช ืื ืืื ืืืคืืจืื ืืื ืืื ืืืืื ืืกืืืื ืืืคืจื, ืืื ืืืืจื ืืฉืจืื ืืื ืืืืชื ืฉืขืฉื ืืคื ื ืืณ, ืืืื ืฉืืจืฉื ืจืืืชืื ื ืืดื ืขืืืจืืช ืฉืืื ืืื ืืืงืื ืืื ืืืืคืืจืื ืืืคืจ, ืืฉืืื ื ืืืื ืืืจื ืืื ืืื ืืืคืืจืื ืืืคืจ ืขื ืฉืืจืฆื ืืช ืืืจื. ืืืฉืืื ืืื ืืืื ืืชืืื ืืืื ืืืคืืจืื ืืื ืืืืจ ืืืชืื ืืื ืืชืคืืชื, ืืืฉื ืฉืืื ืืืืืจ ืืืชืื ืืื ืืื ืฉื ืื ืืดื, ืืืื ืื ื ืืืืจืื ืืชืคืืชื ื ืืืื ืืืคืืจืื ืืคื ื ืืณ ืชืืืจื, ืืืืืจ ืืคื ื ืฉื ืื ืืดื, ืืื ืืขืช ืืืจื ืืจืดืฉ, ืืื ืขืงืจ, ืื ืืื ืืืคืืจืื ืืื ืจืืืื ืืืื, ืืืฉื ืืื ืฉืืข ืชืืืืช, ืื ืชืืื ืืชืืื ืืช ืฉืฉื ืืืชืืืช, ืืฉืฉื ืชืืืืช ืืืช ืจืืืื ืืืฉืืืขืืช ืืืช ืืืื, ืืืื ืืืื ืืื ืฆืจืื ืืืชืื ื ืื ืืืืื.
ืืืืืข ืื ืืฉื ืฉื ืืดื ืื ืื ื ืืจื ืืขืืื, ืืืื ืืืฆื ืืืจืืฉืืช ืื ืงืืื ืืืืข, ืืืื ื ืืงืจ ืืืืช ืืืืืจื, ืืฉืืฉ ืืืชืืืช ืจืืฉืื ืืช ืื ืื ืฉืืฉ ืืืชืืืช ืจืืฉืื ืืช ืฉื ืืืคืดื ืืืชืดื, ืืืืืโฆืืืฉ ืื ืืืืืืื ืฉืืขืชื ืื ืืฉื ืืืืืื ืืื ืืืืืจ, ืืืืืื ืจืืื ื ืกืขืืื ืืดื ืืืื.
Translation (adapted from alhatorah.org): โfor on this day he (the High Priest) will provide atonement for you to purify you, etc.โ This verse is an assurance for Jews throughout the generations that the Day of Atonement is a day set aside especially for forgiveness and pardon. On that day the Israelites will be cleansed of all their sins against the Lord.
And this is what our sages of blessed memory expounded: that (for) sins between a man and God, Yom Kippur atonesย and (for sins) that are between a person and his fellow, Yom Kippur does not atone until [the sinner] appeases his fellow. ย
When the High Priest used to recite his confessional on Yom Kippur, he would recite this verse in his prayer.
The name of God referred to in this verse is the one comprised of 42 letters. This is why we use the formula โืืคื ื ื' ืชืืืจืโ on Yom Kippur in our prayers (a substitution for the tetragram we are not allowed to utter). The words mean "before the 42-lettered name of the Lord."โฆ.Some of our sages believe that Aaron mentioned the tetragrammaton (and not the 42-lettered name of God) during his prayer. Rabbi Saadyah Gaon belongs to that group of scholars. According to these scholars, when we say in our prayers on Yom Kippur the words ืืคื ื ื' ืชืืืจื, this is a reference to what the High Priest said on that day, similar to when the Mishnah describes the count of the sprinkling by the High Priest quoted him by prefacing his words with: ืืื ืืื ืืืืจ. Naturally, we are not allowed to repeat the exact word used by the High Priest when he said it, therefore in our prayer we allude to it by saying โthis is (similar to) what he said when he was in the presence of Hashem.โ... ย
READING: most likely both READING A and READING B.
R. Bahya presents and paraphrases the midrashic reading, READING B, of R. Elazar b. Azaria. He does not specifically name the sage, but does note that the interpretation is a derash, stating, โthis is what our sages of blessed memory expounded.โ
R. Bahyaโs comment also features an elaborate discussion of the word Lord in the expression โืืคื ื ื' ืชืืืจืโ, which is a form of READING A: in discussing which name of God is recited in the Yom Kippur liturgy, and the implications of his position, R. Bahya takes the verse as describing how the high priest and the people atoneย for themselves before the Lordโtaking the phrase โbefore Godโ adverbially, modifying โyou shall purify yourselves/become purified.โ
ืื ืืืื ืืื ืืืคืจ ืขืืืื ืืืืจ ืืชืื โ ืืืื ื ืฉืืืื ืืื ืืืคืจ ืืฃ ืขื ืคื ืฉืืื ืฉื ืืืช ืืืงืืฉ ืืขืฉืืช ืืขืืืื ืื ืืืจืช. ืืืื ืื ืื, ืืคื ื ืฉื ืชื ื ืืชืืจื ืกืืืช ืืืฆืืืช ืื ืืืืืช ืืคื ื ืืืืช ืืฉืื ืืคื ื ืืืืช, ืืืืช ืืณ ืืชืขืื ืืืคืจ ืืืื ืืื ืืื ืืืืืช ืืฉืจืื. ืืืื ืื ืื, ืืคื ืฉืขืืงืจ ืืืคืจื ืืื ืืชืฉืืื, ืืืฆืื ืขื ืืฉืืืชื ืืืืืื ืืืื ืฆืืจืื ืืืืฃ ืืขืืจ ืขื ืืชืฉืืื ืืขืจื ื ืคืืื.
ืืื ืืึนืืชืืื ืืคื ื ืืณ ืชืืืจื โ ืจืืฆื ืืืืจ ืฉืืืจ ืืืืจื ืืื ืืึนืืชื, ืืคื ื ืืณ, ืืืืช ืืขืืืื ืื ืขืฉืืช ืืืืช ืืืงืืฉ ืืคื ื ืืณ. ืื ืืจืฆื ืืื, ืฉืื ืืืืจื ืืคื ื ืืณ ืืฉืืื ืืืื ืืื ืืืืคื, ืืืืื ืืืืจืืช ืื ืฉืื ืืื.
Translation (modified from chatgpt)
โFor on this day, atonement shall be made for you to cleanse youโ โ We learn from this that on this day, atonement is granted even though there is no Temple to perform the mentioned service. This is because the Torah provided the reason for the commandments, whether they are performed in the presence of the Temple or not. God, may He be exalted, grants atonement on this day for all the sins of Israel. This is so because the essence of atonement lies in repentance, and fasting, together with refraining from work and bodily needs, inspires a remarkable repentance.
โFrom all your sins before the Lord you shall be cleansedโ โ This means that they will already be cleansed from all their sins before the Lord through the service performed in the Temple before Him. Alternatively, it may be understood that they will be cleansed before the Lord when they return to Him in this manner, and they will be at the level of one who has not sinned.
READING: READING A, in 2 forms, both adverbial:
ย (1)
ืฉืืืจ ืืืืจื ืืื ืืึนืืชื, ืืคื ื ืืณ, ืืืืช ืืขืืืื ืื ืขืฉืืช ืืืืช ืืืงืืฉ ืืคื ื ืืณ
ย
ืฉืื ืืืืจื ืืคื ื ืืณ ืืฉืืื ืืืื ืืื ืืืืคื (2)
EXPRESSION OF AMBIGUITY: ย ืื ืืจืฆื ืืื. ย But for Ralbag, the ambiguity is about the specific meaning of what it means to be purified before God, not about whether โbefore Godโ modifies the noun โsinsโ or the verb(s) โpurify/become pureโ. ย
DISAMBIGUATION TECHNIQUE and EXPRESSION:
(1)
ืืืืช ืืขืืืื ืื ืขืฉืืช ืืืืช ืืืงืืฉ ืืคื ื ืืณ
offers one possibility of what it means to purify yourselves before God; purification = the Yom Kippur avodaย service performed in the Temple; i think that the force of this reading is that it understands โpurifyโ as an active verb.
(2)
ืฉืื ืืืืจื ืืคื ื ืืณ ืืฉืืื ืืืื ืืื ืืืืคื
offers a second possibility: maybe that God will consider them pure? This reading might take โpurifyโ as a stative verb: to become pure?ย Theย change in word order is a common disambiguating technique.
Abarbanelย (1437 -1508)
ืืืื ื ืืืกืืจ ืืืืืืณ ืืฆืืจื ืื ืื ืืคื ืฉืืคื ื ืืณ ืชืืืจื ืืืืืจ ืืืืืชืื ืืืื ืืื ืชืืื ืืคื ื ืืณ ืืืืงืื ืื ืจืืืงืื ืืขืฉืืช ืื ืื ืืืืื ืืืจืืช ืืื ืืืืคื ืชืืืจื ืืื ืืขืฉืืชืื ืฉืื ืืืืื ืืจื ืฉื ืชื ืืื ืืขื ืืขื ืื ืื ืคืฉ ืืืขื ืืืืกืืจ ืืืืืื.
And surely, the prohibition of work is also necessary because โืืคื ื ืืณ ืชืืืจืโ, that is to sayโ in their being, on this day, always โbefore Godโ and adhering to Him, far from engaging in any physical labor. In this manner, you shall be cleansed, and not when you are doing any labor. Thus, [Scripture] gave a reason here for the โaffliction of the soulโ and a reason for the prohibition of work.
READING: READING A: ืืืืืชืื ืืืื ืืื ืชืืื ืืคื ื ืืณ
EXPRESSION OF AMBIGUITY: ย ืื ืืจืฆื ืืื Abarbanel does not refer to the midrashic interpretation; he gives an explanation that is based upon READING A-how the people shall cleanse themselves/be cleansed.
DISAMBIGUATION EXPRESSION: Abarbanel uses an expanded paraphrase: ืืืืืชืื ืืืื ืืื ืชืืื ืืคื ื ืืณ, and also, ย ืืื ืืืืคื ย โin this mannerโ is a reference to ืืคื ื ืืณ; he defines โbefore Godโ as the state and manner in which the people must conduct themselves, during the day of purification, specifically, in abstention from labor and affliction of the soul.
Sfornoย (~1470-~1550)
ืื ืืืื ืืื ืืืคืจ โ ืืืืขื ืฉืชืฆืืจืื ืขื ืื ืื ืืฉืืืชื ืืขื ืื ืืื, ืื ืืื ื ืืืื ืืขืืืืชื ืืืคืจ ืืืื, ืืขื ืื ืืืคืืจ ืืื ืืงืื ืช ืืืื ืืืื ืชื ืืงืื ืกืืืื.
ืืคื ื ืืณ ืชืืืจื โ ืืื ืืฉืืช ืืืืจื ืืืกืืืื ืืืืืจื ืชืืื ืดืืคื ื ืืณโ โ ืด ืืืื, ืืื ืืืืื ืืชืฉืืื, ืฉืืื ืืืื ืืืข ืืืชืชื, ืืืฉืืื ืื, ["ืฉึทืืึทึผึจืช ืฉึทืืึธึผืชึฅืึนื ืึดืืึ ืึธืึถึื ืึฐืขึดื ึดึผืืชึถึื ืึถืชโ ึพื ึทืคึฐืฉึนืืชึตืืึถึื ืึปืงึทึผึืช ืขืึนืึธึฝืื"]
Adapted from alhatorah.org:
ืื ืืืื ืืื ืืืคืจ, the reason why you also need cessation of work and affliction along with ย [the sacrificial service] is that indeed, the High Priest in his service would only atone, and the matter of atonement is the diminishing of the sin and the preparation [of the individual] to obtain forgiveness [from his Maker by these additional measures]:
ย ืืคื ื ื' ืชืืืจื, but attainment of purificationย and absolute forgiveness can only be in the presence of the Lord,ย and this is only by means of personal confession and penitence [undertaking not to commit such sins again in similar circumstances], for the Lord alone knows their sincerity. And for this reason, [Scripture continues: โIt is a Sabbath of solemn rest to you, and you shall afflict your souls; it is a statute foreverโ (Lev 16:31)]
Sfornoโs reading is similar to Abarbanel, in associating the restrictions of Yom Kippur with being โbefore God.โ
Reading: Reading A. ย Sforno does not present or address Reading B, but only takes โbefore Godโ as a reference to repentance, a way of being and behaving, such that atonement will only be achieved if the repentance is carried out โbefore Godโ and only God can effect the atonement.
Similarly, with a twist, Shiurei Sforno[2]ย on Lev 16:29:
ืื ืืืื ืืื ืืืคืจ ืขืืืื. ืืื ืืืืจ ืืชืื ืืื ืงืืชืื ืืื ืืืืชืืื โ ืืืชื, ืื ืชืขืฉื ืื ืืืืจื [*ย ืืณ ืณืืืคืจืณ, ืื ืืื ืื ืณืกืืืืืณ (ืจืื ืืืืื ืืืืืื), ืืืชื ืณืชืืืจืืณ.] ืืืจ, ืืคื ื ืืณ ืชืืืจื, ืื ืชืืืื ืืงืฆืช ืืืืืชืืื ืืืืืืจ ืจืง ืณืืคื ื ืืณโ โ ืณ ืืืืชื ืื ืืืกืืจืื, ืืื ื ืืืจ ืขื ืืืง ืืขืืืจืืช ืฉืืื ืืืืคืืจืื ืชืืื ืืืืกืืจืื ืืืจืงืื ืื ืืืชื ืืืจืงืช (ืืืื ืคื.):
In this comment, Sforno adds another understanding of purification โbefore God,โ a variant on READING A, stating that for certain transgressions, the only way to achieve forgiveness and atonement is โbefore Godโ--through divine punishment, through suffering, or death.
Kli Yakarย (1550-1619)
ืืื ืืงืจ
ืืคื ื ื' ืชืืืจื.ย ืื ืืื ืืื ืืืคืืจืื ืืืคืจ ื"ื ืืฉืืื, (ืฉืืืขืืช ืื) ืืงืืื ืฉืืืคืจ ืขืืืื ื' ืืืื ืื ืืื ืืืืจ ืขืฆืื ืืืฃ ืจืื ืืขื ืจืืฉ ืืื ืืืืืช ืืขืื ืืื ื ืืืจ ืืคื ื ื' ืชืืืจื ืืืคื ื ืืฉืืฉ ืืฉืื ืงืืื. ืืืืืื ืืื ืืฆืืชื ืืกืคืจ ืืืืืจ ืขื ืคืกืืง ืืคื ื ืฉืืื ืชืงืื (ืืืงืจื ืื ืื) ืฉืงืืื ืืื ืืฉืืื ืืงืื ืืืื ืืฉื ืช ืชืจืืืืชื ืืฉืื ืื ื' ืง"ื ืืฉืื ืืคื ื, ืืืืื ื ืืคื ื ืื ืืื ื' ืืืืื ืืื ืืจื ืชืืืจื ืข"ื ืืชืฉืืื ืืื"ื ืืืืจ ื' ืืชืื ืข"ื ืืืคืจื.ย ืืืืืืจ ืขืื ืขื ืืชืฉืืื ืืคื ืืืืช ืืืืืืช ืฉืืื ืืคื ื ื' ืื ืืืืจ ืืืกืืจ ืืื ืืื ื ื ืืื ื"ื ืื' ืืืื, ืฉืื ืืืื ืื ืืฆืืืขืื ืืฆืืื ืืืชืขื ืื ืืืจืืื ืชืืื ืืช ืืื ืฉืืืื ืืืืืงืื ืืฆืืืงืื ืืืื ืืืจ ืืืืจ ืืขืื ื ืืืจืืืช ืืืฆืืืชื ืืคื ืืืืช ืื ืจืืืฅ, ืืื ื ืืืจ ืืคื ื ื' ืชืืืจื.
ืืจืืดื (ืืืื ืคื:) ืืจืฉื, ืืืืงื ืขืืืจืืช ืฉืืคื ื ืืณ ืืืืื ื ืฉืืื ืืื ืืืงืื ืืืดื ืืืคืจย ืืื ืื ืืขืืืจืืช ืฉืืื ืืื ืืืืืจื, ืขืดื ื ืืืจ ืืขื ืื ืขื ืืงืื ืืืคืจ ืจืดื ืืืืงื ืืฉื ืขืฉื ืงืืืื ืืืช ืืืืืช ืืืืืื ืืืช ืืืืืช ืฉืื ืืื ืืขืืื ืืช ืืณ ืื ืืงืืดื ืืงืื ืชืฉืืืชื ืืื ืืืื ืฉืืืง ืืื, ืืืคื ืฉืืืจื ืืขืืื ืฉืืืื ืืืคืืจ ืืืงืฉืื ืืืืื ืื ืืื ืืืืืจืชื ืืืืจืื ืืกืืจื ืขืดื ื ืืืจ (ืฉืืืช ืืดื:ืืณ) ืืืงืื ืืฉื ืืืืจืช ืืืดื ืขืฉื ืืืชื ืงืืืื ืืืช ืืื ืฉืืืื ืื ืื ืืืืช ืืฉื ื, ืืืคื ืฉืื ืืืจื ืจืืืืช ื ืืฉืืื ืื ืืขืกืงืื ืฉืืื ืืื ืืืืืจื ืขื ืื ืืฉื ืืฉืคืื ืืช ืืขื ืืืืจืช ืืื ืืืคืืจ ืื ืขืืดื ืืืื ืงืืืื ืืืช ืืื ืืขื ืขื ืืงืืื ืืื ืืฉืืื. ืืืืขื ืื ื ืงืจื ืืื ืื ืฉืืช ืฉืืชืื. ืื ืืืืื ืืขืกืงืื ืืืฉืืืชื ืกืื ืืืืื ืื ืืฉืืื, ืืืคื ืืฉืืืชื ืืคื ืฉืื ืืื ืืฉ ืื ืืืืื ืืชื ืืขื ืืืฆืื ืืช ืืคื ืืืืช. ืืืืฆืื ืืช ืขืดื ืืื ืืืขืฉื ืืื ืืืืื, ืืืคื ืืืืช ืืื ืื ืืืื ืืืื ืืืืืื ืืืจ ืืงืฉืช ืืชืืืืช, ืืืืื ืืฉืืช ืืื ื ื ื ืื ืื ืื ืืืืฆืื ืืช, ืืืืื ืงืืืฉ ืื ืืื ื ื ืืฉืชืืื ืื ืืื ืื ืืืืื ืืฉืชืื ืขืดื ื ืงืจื ืฉืืช ืฉืืชืื.
Translation (chatgpt, with adaptation):
"Before the Lord you shall purify yourselves.โ For the Day of Atonement does not atone other than for those who repent. (Shavuot 13). โAnd before the Lord purify yourselves,โ-- and โbeforeโ functions in the sense of โprior to.โย And I have found something greater in the book of the Zohar concerning the verse โYou shall rise before the elderlyโ (Leviticus 19:32), that before the time of rising, a person should awaken from their slumber to return to the Lordโusing the language of โbefore.โ This applies to the time before the great and awesome Day of the Lord. You shall purify yourselves through repentance, and afterward, the Lord will purify you through atonement.
And it also warns regarding the inner repentance of the heart, which is 'before the Lord,' for what is entrusted to the heart is only revealed to the Lord alone. So that one does not become among the hypocrites, those who fast and afflict themselves excessively and multiply supplications, in order to appear strong in the eyes of the righteous and be seen as a pure generation in peopleโs eyes. But their inner essence remains unwashed. Therefore, it is stated: โBefore the Lord you shall purify yourselves.โ
And our sages of blessed memory (Yoma 85b) expounded: specifically sins 'before the Lord,' meaning transgressions between a person and God, the Day of Atonement atones for, but not transgressions between one person and another. Therefore, it is said, 'For all the congregation of the children of Israel shall be forgiven.' This means specifically when they become one congregation, joining in unity, with a single purpose to serve the Lord. Then, the Holy One, blessed be He, accepts their repentance. However, during times when their hearts are divided, He does not accept. This is why it is written, 'And on the next day [i.e., after the Day of Atonement], Moses sat to judge the people.' This was so that they would become one congregation, and the entire people would be in their places in peace.
And due to this reason, this day is called 'Sabbath of Sabbatical rest.' Because the cessation of work and the rest contribute greatly to peace. Doubling the rest, as each person has external and internal movement. The external movement is through the tools of action in every task, while the internal one arises from the humors and the human blood, following the pursuit of desires. On the Sabbath day, only the external movement ceases, but on this holy day, both cease. Since even eating and drinking cease, it is called 'Sabbath of Sabbatical rest.'"
READING:ย Kli Yakarโs main comments follow READING A in two variations, and he also adds READING B as a rabbinic derash.
READING A:
- Kli Yakar suggests reading โbeforeโ as temporal rather than spatial. He explains that the verse teaches that one must actively repent prior to being granted atonement by God. Here, the lexical ambiguity of โbeforeโ plays a role in the interpretation.
- The second comment, like Sfornoโs second explanation, and similar to Rabbi Akivaโs interpretation, states that the purification process, identified with repentance, takes place in the presence of God, under Godโs watchful and knowing eye.
READING B:ย The Kli Yakar also presents the reading of ย R. Elazar b. Azaria. He does not specifically name the sage, but does note that the interpretation is a rabbinic derash, stating, โAnd our sages of blessed memory expoundedโฆ.โ
R. Eliyahu of Vilnaย (Vilna Gaon; the GRโA; 1720-1797)
ืืืจืดื
ืื ืืืื ืืื ืืืคืจย โ ืืืื ืฉืืืื ืืืคืจ ืืฃ ืฉืืื ืงืจืื ืืช ืืฉืขืืจ.
ืืคื ื ืืณ ืชืืืจื.ย ืขืืืจืืช ืฉืืื ืืื ืืืงืื ืืืดื ืืืคืจ ืืืณ ืจืขืดื [ืืื ื ืืชืดื ืจืง ืืืืื ืคืดื ืขืดื] ืืฉืจืืื ืืฉืจืื ืืคื ื ืื ืืชื ืืืืจืื ืืื ืืืืจ ืืชืื ืืืืณ.
"For on this day, atonement shall be made - From here we learn that the day itself atones, even without sacrifices and [scape] goat.
โBefore the Lord, you shall purify yourselvesโ - โSins between a person and God, Yom Kippur atones [for them] etc.; Rabbi Akiva [not in Torat Kohanim (the Sifra), only in Yoma 85b]: 'Fortunate are you, Israel, before whom do you purify yourselves, and who purifies you, etc.'"ย
READING: The Grโa cites Mishna Yoma, bringing both rabbinic ย interpretationsโ that of Rabbi Elazar b. Azariah and that of Rabbi Akiva, ย reflecting READING A and READING B.
Hayyim Joseph David Azulay, Penei Davidย (1724 - 1806)
https://www.sefaria.org/Leviticus.16?with=Penei%20David
ืคื ื ืืื, ืืืงืจื, ืืืจื ืืืช - ืงืืืฉืื ืืณ
ืึผึดืึพืึทืึผืึนื ืึทืึผึถื ืึฐืึทืคึผึตืจ ืขึฒืึตืืึถื ืึฐืึทืึตืจ ืึถืชึฐืึถื ืึดืึผึนื ืึทืึผึนืืชึตืืึถื ืึดืคึฐื ึตื ืึฐืืึธื ืชึผึดืึฐืึธืจืึผ:
ืืคืฉืจ ืืคืจืฉ ืืจืื ืื ื ืืืืงื ืืคืจื ืฉืืื ืจ' ืืฉืืขืื ืืืจืฉ ืืชืฉืืื ืขื ืื ืืื ืขืืจ ืขื ื"ืข ืื ืื ืืฉื ืขื ืฉืื ืืืืืื ืื. ืขืืจ ืขื ื"ืช ืชืฉืืื ืืื"ื ืืืคืจืื. ืขืืจ ืขื ืืจืืชืืช ืืืืชืืช ื"ื ืชืฉืืื ืืื"ื ืืืกืืจืื ืืืคืจืื ืขืืจ ืขื ืืืืื ื' ืชืฉืืื ืืื"ื ืืืกืืจืื ืืืืชื ืืืคืจืื. ืื"ืฉ ืื ืืืื ืืื ืื ืืืจ ืื ืืืื ืืื ืืืคืจ ืจืง ืื ืืืื ืืื ืืืืืจ ืืืจ ืืืืฅ ืขื ืืื ืืื ืืืืื ื ืืชืฉืืื ืืืื ืืื ืขื ืื"ื ืืืคืจ ืขืืืื ืืคืจื ืืืืจื ืขื ื"ืช. ืืืืจ ืืชืื ืจืื ืฉืื ืขืืจ ืขื ืืจืืชืืช ืืืืชืืช ื"ื ืฆืจืื ืื ืืกืืจืื ืืืืจืงืื ืืืื ืืืืจ ืืขืชืื ืขื ืืื ืืกืืจืื ืืืืืจืื. ืืคื ื ื' ืจืื ืฉืื ืืืื ืืืืื ื' ืื ืืืจ ืื ืื ืชืืืจื ืืขืชืื ืืืืชื ืืืื ืืืจ ืืืคืจื:
โFor on this day shall atonement be made for you, to cleanse you; from all your sins you shall be clean before Hashem.โ One can explain that this hints at the parts of atonement, as R. Ishmael expounded and repentance is with every one. If one transgressed against a positive commandment and did not move from there until they would forgive him. If one transgressed against a negative commandment, repentance and Yom Kippur atone. If one transgressed against commandments which are punishable to karet and capital punishment, repentance and Yom Kippur and suffering atone. If one violated a commandment that involved desecration of Godโs name, atonement and Yom Kippur and affliction and death atone. And this is what is said, โfor on this dayโ. It did not say, โfor this day atonesโ, only that โon this dayโ, that is to sayโsomething external, together with this day, and that is atonement on this day, together with Yom Kippur, will atone for you, total atonement for [violation] of a negative commandment. โto purify youโ hints that if one violated commandments punishable by karet and capital punishment, he needs also suffering, which cleanses and this is โto purifyโโ in the future, by means of the the purifying suffering. โBefore the Lordโ hints that if the sin was desecration of Godโs name then after all this, they will be purified in the future, through death, and this is the completion of the atonement.
READING: Reading A. The Penei David divides the verse into different steps of atonement for different types of transgressions and concludes that โbefore the Lordโ indicates a type of atonement executed by Godโdeath, ย as the final stage of purification for sins involving desecration of Godโs name. The phrase is adverbialโ how atonement can be achieved; it is worth noting, though, that embedded in this interpretation is the understanding that this type of atonement is specifically for sins of desecration of Godโs name, which could possibly be understood as deriving from an understanding of โsins before Godโ.
R. Naftali Herz Wesselyย (1725-1805)
ืื ืืืื ืืื โ ืืื ืฉืคืจืฉื ื ืฉืืื ืืืื ืืขืฆืื ืฉืืืคืจ ืื ืืืื ืขืืืื ืืขืืืืืชืื ืืืคืืจืฉืื ืืืขืื. ืืืืจ ืืชืื โ ืขื ืืื ืืคืจื ืื ืืืืจ ืืชืื, ืื ื ืืืืื ืืื ืฉืืืืจ ืืช ื ืคืฉืืชืืื ืืืืืืช ืืืืชืื. ืืืื ืชืืื ื ืขืฆืืื ืืืืจื ืื ืขื ืืื ืืขื ืื ืืืฉืืืชื, ืืืื ืดืื ืชื ืืืชื ืขื ืจืืฉ ืืฉืขืืจืด (ืคืกืืง ืื), ืฉืคืจืฉื ื ืฉืขื ืืื ืขืืืืชื ืืืืืืืื ืืขืฉื ืืณ ืื. ืื ืขืดื ืขืืืืืชืื ืืืืจ ืืฉื ืืชืื, ืืืจื ืืื ืืืืื ืืื ืขืืฉื, ืื ืืื ืืืจืช ืื ืคืฉืืช ืืื ืืืื, ืืื ืืื ืืณ, ืืืืจื ืดืืืจืงืชื ืขืืืื ืืื ืืืืจืื, ืืืืจืชื ืืื ืืืืืืชืืื ืืืื ืืืืืืื ืืืืจ ืืชืืืด (ืืืืงืื ืื ืื).
ืืื ืืืืชืืื โ ืืื ืืืงืจื ืืืจื ืืืืืื ืื ืื ืืขืืืช ืื. ืื ืืืืืืืช ืื ืืืืืื, ืฉืื ืืขืฉื ืืชืืื ืืืจืฉืขื, ืฉื ืชืืื ืืื ืืืจืื ืื ืคืฉ. ืืื ืืืื ืืืื ืืชืืืืช ืืจืขืืช ืืืืืืืช ืืจืขืืช. ืืืฉืืืฉืืื ืืื ืืืืืืื ืืืชื ืืืฉืืืช ืืืื ืืืืืืื, ืืงืฉื ืืืื ืืืกืืจื ืืขื ืืื, ืืืืืื ืื ืืืฉืืืช ืืืืจืืช ืฉื ืืืื ืืฆืืง. ืืืคื ืฉืืืืืื ืื ืืืืืืืช ืืื ืืื ืืืงืจื ืกืืื ืืฉืื ืืืจื ืืฆื ืืืืื, ืื ืืฆื ืขืื ืืช. ืืื ืดืึถืจึถื ืืืกื ื ืืขืื ื, ืืืืืืชื ืืืจื ืืด (ืชืืืื ื ื, ื). ืืื ืืืืืื ืืืฉืืื ืืื, ืืืืข ืื ืืืื ืขืื ืืคืฉืข, ืืื ืฉืคืจืฉื ื (ืคืกืืง ืื), ืืืื ืืงืฉ ืดืืืืืืชื ืืืจื ืืด. ืืืชืคืื ืดืื ืืืืจ ืืจื ืื ืืืืืืด (ืชืืืื ื ื, ืื), ืฉืืื ืืขืืงืจ.ย ืืื ืืื ืืืจ ืฉืืืจ ืดืืืืจ ืืชืืืด, ืคืืจืฉ ืดืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจืืด. ืืืช ืืืืจื ืืื ืืื ืืืืชืืื, ืืจืืฉืื ืืช ืื ืึดืึธืึฐืจืึผ.ย ืื ืืฉื ืืืืจ ืืืืื ืืื ืชืืืื ืขืื. ืืืืืืช ืืื ืืืืจ ืืืืืชืื ืืื ืขืื ืขืื ืืคืฉืข. ืืืืฉื ื ืืืจื (ืืืื ืคื, ื) ืดืืจืฉ ืจืื ืืืขืืจ ืื ืขืืจืื, ืณืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจืืณ, ืขืืืจืืช ืฉืืื ืืื ืืืงืื ืืื ืืืคืืจืื ืืืคืจ, ืขืืืจืืช ืฉืืื ืืื ืืืืืจื ืืื ืืื ืืืคืืจืื ืืืคืจ, ืขื ืฉืืจืฆื ืืช ืืืืจืืด. ืืื ืื ืืืืืฆืช ืดืืคื ื ืืณ ืด. ืืืคืืจืืฉื ื ืืื ืืคืฉืืื, ืฉืืืืจื ืฉืืืืจ ืืืื, ืืื ืืณ ืืื ืื ื, ืฉืืชื ืื ื ืื ืืืฉ, ืื ืืืืจ. ืืืืช ืืื ืืขืช ืจืณ ืขืงืืื, ืฉืื ืฉื ื ืฉื ืขืื ืดืืืจ ืจืณ ืขืงืืื, ืืฉืจืืื ืืฉืจืื ืืคื ื ืื ืืชื ืืืืจืื? ืืื ืืืืจ ืืชืื? ืืืืื ืฉืืฉืืื, ืฉื ืืืจ ืณืืืจืงืชื ืขืืืื ืืื ืืืืจืื ืืืืจืชืืณ ืืืืณ ืืืืืจ ืณืืงืื ืืฉืจืื ืืณ ืณ, ืื ืืงืื ืืืืจ ืืช ืืืืืื, ืืฃ ืืงืืดื ืืืืจ ืืช ืืฉืจืืืด. ืืขืชื ืืืืจืื ื ืืืคืฉืืื ืฉื ืืงืจื.
Chatgpt:
"For on this day" - Just as we explained, that it refers to the very day itself, on which the High Priest atones for you through his explicit services above.
"To purify you" - Through this atonement, He will purify you. I assure you that He will purify your souls from the impurity of your sins. Therefore, prepare yourselves for this purification through humility and cessation [from physical needs]. Similarly, "And he shall place them upon the head of the he-goat" (verse 21), which we explained to mean that through its service and confessions, God will do so. Likewise, through His services, God will purify you. It is as though He Himself is doing it, for the purification of souls is not in the hands of the priest, but in God's hands, as it says, "I will sprinkle clean water upon you, and you shall be clean from all your impurities and from all your idols, I will cleanse you" (Ezekiel 36:25). "From all your sins" - In all the Scriptures, "purity" and "impurity" are opposites. For impurities are the sins, which are acts of desire and wickedness, all of which stem from the ways of the soul. Such as licentiousness and all the evil desires and covetousness. And when these are established in the heart and one fills his thoughts with such things, he will become impure. It is difficult for a person to remove them from his heart and bring in pure thoughts of wisdom and righteousness. Since sins are impurities, every mention of "purity" in the Scriptures is found alongside sins, not alongside transgressions. Like "Wash me thoroughly from my iniquity, and cleanse me from my sin" (Psalms 51:4). And when sins are established in the heart, they will ultimately lead to general transgressions and rebellious acts, as we explained (verse 21). Thus, he sought, "And cleanse me from my sin." And he prayed, "Create in me a clean heart, O God" (Psalms 51:12), for that is the essence.
So too, here, after it says, "To purify you," it further explains, "From all your sins before the Lord, you shall purify yourselves." This purification is from all your initial sins, which will no longer be mentioned. Moreover, the name of God will also cleanse your hearts, so that you shall not sin anymore. And when the heart is pure from its sins, there will be no more transgressions or rebellious acts.
In the Mishnah, they taught, "Rabbi Elazar ben Azariah expounded: 'From all your sins before the Lord, you shall purify yourselves'โfor sins between a person and God, Yom Kippur atones; for sins between a person and his fellow, Yom Kippur does not atone until he appeases his fellow." He learned this from the expression "Before the Lord."
According to our interpretation, it is straightforward that the purification that the priest achieves for us is immediate from God, who will grant us a new heart, a pure heart. This is the opinion of Rabbi Akiva, for the Mishnah there teaches, "Rabbi Akiva says, 'Fortunate are you, Israel, before whom do you purify yourselves? And who purifies you? Your Father in Heaven,' as it says, 'And I will sprinkle clean water upon you, and you shall be clean,' etc. And it also says, 'The hope of Israel is the Lord,' just as the mikveh purifies the impure, so too, the Holy One, blessed be He, purifies Israel." His opinion is like our words and the plain meaning of the Scripture."
READING: Wessely interprets according to READING A; he presents both readings of the mishna, R. Elazar b. Azariaโs (READING B), which he identifies asย derashย and R. Akivaโs, which he aligns with his own view as peshat.
Expression of Ambiguity:
ืืืืฉื ื ืืืจื (ืืืื ืคื, ื) ืดืืจืฉ ืจืื ืืืขืืจ ืื ืขืืจืืโฆ ืด. ืืืคืืจืืฉื ื ืืื ืืคืฉืืื
Disambiguation Expression:
ืืืคืืจืืฉื ื ืืื ืืคืฉืืื, ืฉืืืืจื ืฉืืืืจ ืืืื, ืืื ืืณ ืืื ืื ื, ืฉืืชื ืื ื ืื ืืืฉ, ืื ืืืืจ.
Disambiguation Technique: Wesselyโs understanding of the verse reflects his religious perspective, and his desire to understand the verse according toโpeshatโ; he appeals to other verses about divine purification (Psalms 51:4, 12); he may have been influenced by Rabbi Akivaโs interpretation in the mishna, or he may have arrived independently at his understanding, which he describes as being like R. Akiva, as peshat.
R. Yitzchak Shemuel Reggioย (Yashar; 1784 - 1855)
ืื ืืืื ืืื ืืืคืจ โ ืืืื ืืืคืจ ืืืื ืืื ืขืืืื ืืขืืืืืชืื ืืืคืืจืฉืื ืืืขืื:
ืืืืจ ืืชืืย โ ืขื ืืื ืืคืจื ืื ืื ื ืืืืื ืืื ืฉืืืืจ ืืช ื ืคืฉืืชืืื ืืืืืืช ืืืืืชืืื, ืืืื ืชืืื ื ืขืฆืืื ืืืืจื ืื ืขืดื ืืขืื ืื ืืืฉืืืชื:
ืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจื โ ืืืืืชืืื ืืจืืฉืื ืืช ืื ืืืืจื, ืื ืืฉื ืืืืจ ืืืืื ืืื ืชืืืื ืขืื:
(chaptgpt):
"For on this day, the priest shall make atonement for you to cleanse you; that you may be clean from all your sins before the Lord. By this atonement, I promise to purify your souls from the impurity of your sins. Therefore, prepare yourselves for this purification through repentance and reflection. All your sins shall be cleansed before the Lord, and your past sins will be forgotten, so that your hearts will be pure, and you shall not sin again."
READING: READING A: In stating that the verse indicates that people will be purified by God for all their sins, Reggio is emphasizing that the repentance takes place before God, and he also specifies that is God who will effect the atonement; โbefore Godโ describes the purificationโ seemingly, both the human repentance process that is done in Godโs presence and the cleansing that is carried out by God. In addition, he states inclusively that, โAll your sins shall be cleansed before the Lordโ which seems to exclude. The reading of R. Elazar b. Azariah.
R. Yaakov Mecklenburgย 1785-1865
ืืืชื ืืืงืืื
ืืืื ืืื ืืืคืจ ืขืืืื โ ืืืช ืืืคืจ ืืืกื ืขื ืื ืฉืืืจ ืชืขื ื ืืช ื ืคืฉืืชืืื, ืืืขืื ืขื ืื ืื ืคืฉ ืืืื ืื ืืื ืืื ื ืืืคืจ ืขืืืื, ืืืื ืืื ืฆืืจื ืืืืกืืฃ ืขื ืืืงืจื ืื ืืื ืืฉืจ ืืืคืจ ืื ืืณ ืื ืืืื ืืขืืื. ืชืืืจื โ ืฆืจืืืื ืืชื ืืืืจ ืขืฆืืืื ืืื ืืืืชืืื ืงืืื, ืืืื ืขืดื ืืชืฉืืื ืืืืืื ืืื ืืืืคืจ ืืื, ืืืชืืืดืข ืืืชืื ืงืื ืืณ ืชืืืื ืกืืจืื ืืชืืื ืืชืืืืื. ืืืดืฉ ืจืดืข ืกืืฃ ืืืื ืืฃ ืคืดื ืืฉืจืืื ืืฉืจืื ืืคื ื ืื ืืชื ืืืืืจืื ืืืณ (ืืขืืณ ืฉื ืืืืจืฉืดื ืืืจืืดืฃ ืืืืืฉื ืืืืืช, ืืื ืืจืืืดืข ืืืชื ืืณ ืฉื ืคืืจืืฉ ืืืช ืชืืืจื ืื ืืืดืฉ ืืงืจืื ืืืจื ืืคืืณ ืืชืดื ืืื).
ืืื ืืืงืจื ืื ืื ื ืืืืื, ืฉืขืฆืื ืฉื ืืืืดื ืืื ื ืืืคืจ ืืื ืืฉืืื (ืขืจืืืดื ืืณ ืชืฉืืื ืคืดื ืืดื), ืขืืดืฉ ืืืฆืืจืข ืืืืืจ ืชืืืจ. ืืืคืจ ืขืืืื ืืืืจ โ ืืืกืืฃ ืืฉืื ืืืจื ืืืจ ืืคืจื, ืืืจื ืฉืืฉ ืืชืฉืืื ืืื ืืืคืื ืืืืื ืืช ืืืืืืช, ืื ืืฉ ืืืฉืื ืืืจื ืฉืชื ืืืื ืืช, ืืืืช ืืกืจืช ืืืืืื ืืืคืกืืืช, ืืื ืืื ืืืืจ, ืืืืจ ืืกืฃ, ืฉืขื ืื ื ืืืืงืง ืื ืืกืื ืฉืืืกืจ ืืื ื ืืคืกืืืช, ืืืฉื ืืช ืืจืืืช ืืืจ ืืืืืจืืช (ืืืื ืฅ) ืืื ืขืฆื ืืฉืืื ืืืืจ. ืืฉืืช ืืืืจื (ืชืืืื ืคืดื) ืฉืคืืจืืฉื ืืืจืืจืืช ืฆืืฆืื ืืืืืจืืช, ืืืฉืชื ืืืจืืช ืืื ืืืจ ืืืชืื, ืืืจ ืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจื, ืื ืืชื ืชืฉืชืืื ืืืืืจ ืืืืกืืจ ืืื ืื ืกืื ืืืืืื ืืืืืช ืืคืฉืขืื ืื ืืืื ืืื ืืืคืจ ืขืืืื ืืืืจ ืืชืื, ืืืืืจ ืืืคืจ ืืืงื ื ืืืืชืืื ืืืกืืจ ืืืืืื, ืืขืื ืืืกืืฃ ืฉืืืืืืื ืืขืฆืื ืืชืืคื ืืืืืช ืืฆืืืฆื ืืืืจ ืืืืจ ืืืืืจืืช ืฉืืืืื ืขืฆืื ืืชืืคื ืืืืืช.
"On this day atonement shall be made for you" โ the term "atonement" is related to that which is stated, "you shall afflict your souls," and its meaning is that affliction of the soul on this day prepares for the atonement. No need exists to add to scripture and specify who is making atonementโwhether it is God or the serving priest.
"Then you shall cleanse yourselves" โ you must purify yourselves from all your sins beforehand, through repentance and confession, and then atonement will be possible for you. And so Jonathan b. Uziel translated, โืืืชืื ืงืื ืืณ ืชืืืื ืกืืจืื ืืชืืื ืืชืืืืืโ. ย And this is what Rabbi Akiva said at the end of b.Yoma 85a โFortunate are you Israel, before whom do you purify yourselves etc. (and see there,
s stated in Hosea 14:3, "We will offer the words of our lips as bulls." Rabbi Akiva also comments in Yoma 85b, "Fortunate are you, Israel, who purify yourselves before Whom do you purify yourselves."
(ืืขืืณ ืฉื ืืืืจืฉืดื ืืืจืืดืฃ ืืืืืฉื ืืืืืช, ืืื ืืจืืืดืข ืืืชื ืืณ ืฉื ืคืืจืืฉ ืืืช ืชืืืจื ืื ืืืดืฉ ืืงืจืื ืืืจื ืืคืืณ ืืชืดื ืืื)
Therefore, from this verse, we learn that the essence of Yom Kippur brings atonement solely for penitents (see Rambam โRepentanceโ 1:3); see what is written in Metzora โand afterwards she will be pure.โ
โWill atone for you to purifyโ ย โ [Scripture] added the language of purification after atonement; this teaches that repentance has the power to transform transgressions into merits, because the expression โpurificationโ has two aspects: one is the removal of the dirt and the dross, like pure gold, purifying silver, the meaning of which is to be refined from the slag, from which the dross has been removed, and the other is the shining of radiance and brilliance (Glanz), like โ[like] the very ย essence of the sky for purityโ (Exod 24:10); โyou have brought his splendor to an endโ (Psalm 89:45), whose meaning is radiance, polish, brightness. Scripture spoke with respect to both of these aspects of purity, in saying that you will be purified of all your sins before God: if you make the effort to become pure, and to remove all the impurities of the sins and the filth of the wrongdoings, then on this day, atonement will be made for you, to purify you, that is, he will atone and wipe away your sins and will remove their dirt, and it also adds that the dirty [deed] itself will be transformed to be polished to a shining light and brightness, that the transgression itself will be transformed into merit.
READING: READING A: Similarly to R. Reggio, R. Mecklenburg explains that the purification occurs before God, and then cites Rabbi Akivaโs opinion in the Mishnah, as well as Targum psJon ย as aligning with his interpretation. He may slo add a temporal aspect to his understanding of ย โbeforeโ, as he emphasizes that repentance must precede atonement.
R. Shmuel David Luzzattoย (SHADAโL; 1800-1865)
ืฉื"ื
ืืืคืจ ืขืืืืย โ ืืืื ืืขืืืืืช ืฉืืขืฉื (ืจื ืดื ืืืืื).
ืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจืย โ ืืืืื ื ืขื ืขืื ืืช ืื ืฉืืืื ืื ื ืขืืืื ืืื ืฉืขืฉื ืืืชื.
Translation (alhatorah.org)
โwill propitiate for you.โ [The unstated subject of this phrase is] the priest, by means of the services that he will perform (see Wessely).
โof all your sins you will become pure before the Lord.โ This refers to the sins that have been forgotten by or hidden from the person who committed them.
Shadal brings the interpretation of Rabbi Elazar in b.keritot 25-26 (see above, and Meshekh Hochma).
READING: Most likely, Shadaโl is primarily following READING A: ย he places emphasis ย upon God effecting the atonement. ย God can purify a sinner of ย all sins, including sins that the sinner himself may have forgotten.
It is possible that this comment also, or instead, reflects READING B, with โbefore the Lord โ modifying sins.
Logically, Shadaโl is incompatible with R. Elazar b. Azariaโs restrictive reading which takes the modifier โbefore the Lordโ as limiting the efficacy of Yom Kippur to apply only to sins committed against God. Instead, Shadalโs interpretation is inclusive, broad, and even expansionistโ saying that on Yom Kippur God purifies sinners even forย sins that the sinner himself has forgotten. Of course, this purification cannot be conditional upon the sinnerโs asking forgiveness from an aggrieved human party, as per R. Elazar b. Azaria. Still, like R. Elazar b. Azaria, Shadaโl offers an interpretation in which โbefore Godโ modifies โsinsโ.
ืื ืืืื ืืื ืืืคืจ ืขืืืืย โ ืื ืืฉื ืฉืืืื ืืชืืืืก ืืคืืขื ืดืืืคืจืด ืืืื ืืืืืช ืจืง ืดืขืฉืืจ ืืืืฉืด, ืขืฉืจื ืืชืฉืจื, ืื ืืืจ ืืคืกืืง ืืงืืื. ืขืืฆืืื ืฉื ืืื ืืืคืจโฆ
ืื ืืืื ืืื ืืืืณย โ ืืื ืืืืคืืจืื ืืืื ืืืื ืืคืจื ืืืืจื, ืืฉืจ ืื ืืืขื ืืืืกืืจ ืืืืื ืืืืฆืืืช ืขืื ืื. ืืืื ืืืืจ:
ืืื ืืืืคืืจืื ื ืืขื ืืืืื ืื ื ืืคืจื; ืืืื ื ืคืฉืืื ืืืฉืืขื: ืดืืืกืืชืด ืืืชื ื ืืคื ื ืชืืฆืืืช ืืื ืืขืืจ (ืขืืื ืคืืจืืฉ, ืืจืืฉืืช ื, ืื). ืืืืืฆื ืืืืคืจื ืืื ืืืืจื, ืดืืืืจ ืืชืืืด; ืืื ืืฉืืื ืื ื ืืช ืืืืจืืช ืืืืกืจืืช ืื ืคืืืช ืขื ืืื ืื ืืื. ืฉืื ืืื ืืื ืืฉ ืืฉืคืขื ืืคืืื: ืฆืจื ืืืืืฅ ืืืืืื ืืืคื ืื. ืืืืืื ืื ืก ืฉื ืืกืื ืืณ, ืืขืืื ืืื ื ืืื ืขื ืืกืื ืืืืช ืืืื ืืืืืช. ืื ืืื ืืื ืืืื ืืืืืื ืืืืื, ืืื ืืื ืจืืฉืื ืืื ืืืืื ืืช ืื ืคืฉ ืืืจืืื ืืืชื ืืืื ื ืืกืฃ. ืืืืื ืืืืื ืืื ืืขืื ืฉ ืืืืฆืื ื, ืฉืืขืชืื ืงืจืืืืช ืื ืจืง ืืืืืจ ืืืชืจ. ืืืืื ืื ืคืฉ ืืื ืืืฉืคืขื ืืืืืืืช ืขื ืืืื ืืคื ืืืืื ืฉื ืืืืื: ืดืฉืืจ ืขืืืจื ืขืืืจืืด (ืืืืช ื, ื).
ย ืืืืื ืฉืืกืืืื ื ืืืืืื ืฉืืชืืื ื ืืชื ืืืื ืืคื ืืืงืื ืงืืืขืื ืฉืืื ื ื ืืชื ืื ืืฉืื ืื. ืืืื ืืืณ ืืืื ืืฉื ืืช ืืืงืื ืืื โ ืกืืฃ ืื ืกืืฃ, ืจืฆืื ื ืืืืคืฉื ืืืื-ืืืื ืืืกื ืืืชื, ืืจืฆืื ื ืืืืคืฉื ืืืื-ืืืื ืืงืืื ืืืชื; ืืืื ืืืืื ืื ืืื ืืืื ืขื ืคื ืจืฆืื ื ืืืืคืฉื ืืืื-ืืืื, ืืืืืืช ืืืื ืืื ืขืช ืืคืชืื ืขืชืื ืืืฉ ืืืื ืืืื ืืคื ืืืืื ืืืืืฆืื ืืื, ืืื ืงืฉืจ ืืืจืขืื ืฉืืืื ืืืื ืืจืข ืืขืืจ. ืืื ืืื ื ืชืืืืข ืืืื ืื ืจืง ืขื ืืื ืืืืช ืฉื ืดืืืืงืืืด, ืฉืื ืืืกื ืืช ืืืืงืื ืืฉืืืืื ืืขืืื, ืืื ืื ืขื ืืื ืืืืช ืฉื ืืณ (ืฉื ืืืืดื). ืฉืื ืื ืจืง ืคืขื ืืืช ืืืฆืื ืืช ืื ืื ืืฆืืื (ืืฉืืื ืคืืจืืฉ, ืฉืืืช ื, ื); ืืื ืื ืจืืข ืืจืืข ืฉื ืืขืชืื ืชืืื ืืจืฆืื ื ืืืืคืฉื ืืืื-ืืืื; ืืืื ืืืื, ืืืืืชื ืืืื ืืช ืืช ืืืื ืืื ืืฉื, ืืคืชืื ืืื ืฉืขืจ ืืขืชืื ืืืฉ
ืืืื ืืืจืืชื ืจืืช-ืืขืจื ืฉื ืืืคืจื: ืดืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจืืด. ืืืื ืืฉืจ ืืืื ืืืืืื ืืขืืจ, ืดืืคื ื ืืณโ โ ืด โ ืืคื ื ืืืืดื ืืืืจื ืืช ืืขืชืื โ ืชืงืืื ืืขืชืื ืืืฉ ืืืืืจ. ืืคื ืื ืชืื ืฆืื ืืืจืขื ืืฆืจื ืืฉืจ ืืืืืื ืืจืขื ืืงืจื ืืขืชืื. ืขื ืืื ืชืฉืชืืจืจื ืืืืื ืืืกืจ ืืืืจืืช ืฉืืื ื ืืืืชื ืขื ืืื ืืืืืื. ืืคื ื ืืณ ืชืงืืื ืืื ืืืฉ ืืืจืื ืืืฉื; ื ืคืฉืื ืชืืื ืคืชืืื ืฉืื ืืงืื ืงืืืฉื, ืืชืฉืื ืืงืจืืช ืื ืืืื ืืืืืืจ.
ื ืืฆื ืฉืืื ืืืืคืืจืื ืคืืชื ืฉืขืจ ืืขืชืื ืืืฉ ืืฉืชื ืืืื ืืช: ืืื ืืืื ืืคืจื, ืืื ื ืืืืื ืืืืฆืื ืืื; ืืืื ืืืื ืืืจื, ืืชืขืืจืจืืช ืืืืืฉืช ืฉื ืื ืคืฉ ืืืืืจื.
ืื ืื ืฉืชื ืืืื ืืช ืืื ื ืฆืืืืื ื ืืืืกืืจ ืืืืื ืืืืฆืืืช ืขืื ืื. ืื ืืฉืืช ืื ื ืฉืืืชืื ืืื ืืืืื ืืืฆืจืช, ืืื ืืืขืช ืืืืืื ืฉืืืืชื ื ืืฉืืื ืืขืืื ืฉืืกืืืื ื ืืื ื ืืืื ืขืฆืื ืโฆ.ืืืกืืจ ืืืืื ืืกืื ืืืืื ืืืงืืื ืืืคืจืโฆ.
ืขืื ืื, ืืืืื, ืืกืื ืืืืื ืืืงืืื ืืืืจื: ืืคืงืจื ื ืขืฆืื ื ืืคืืชืืืื ืฉื ืื ืื ืืฉืืืืช, ืืฉืจ ื ืืชื ื ืื ื ืจืง ืืืขื ืขืืืืช ืืณ. ืื ืืืืื ื ืืช ืืืืจื ืฉื ืงืืืื ื ืืืืคื ื, ืืืคืื ื ืืืืืช ืืืืืื ืืืืื ืชืืืืช ืืืืฉืื; ืืื ืืคืกืื ื ืืช ืืืกืื ืืงืืื ืืจืืื ืืืื.
ืดืืคื ื ืืณ ืชืืืจืืด:ย ืจืง ืืคื ื ืืณ, ืืืงืืจ ืืื ืืืจืืช, ื ืืื ืืืฉืชืืจืจ ืืืืื ืชืืืืช ืืืืฉืื, ืืืืชืขืืจืจ ืืืืฉ ืืืฉืื ืืืืชืขืืืช ืื ืืืืจื.
ืื ืืืืจ ืจืณ ืขืงืืื ืขื ืคืกืืง ืื: ืดืืฉืจืืื ืืฉืจืื, ืืคื ื ืื ืืชื ืืืืจืื! ืื ืืืืจ ืืชืื: ืืืืื ืฉืืฉืืื! ืฉื ืืืจ ืณืืืจืงืชื ืขืืืื ืืื ืืืืจืื ืืืืจืชืืณ (ืืืืงืื ืื, ืื). ืืืืืจ: ืณืืงืื ืืฉืจืื ืืณโ โ ืณ (ืืจืืืื ืื, ืื), ืื ืืงืื ืืืืจ ืืช ืืืืืื ืืฃ ืืงืืดื ืืืืจ ืืช ืืฉืจืืืด (ืืืื ืคื:).
ื ืืฆื ืฉืืืกืืจ ืืืืื ืืขืื ืื ืืืื ืืืืคืืจืื ืืืืื ืืืืืืื ืื ืืฉื ืืืืจื ืื ืืืื. ืืฉืชืืข ืืื ืืืืืืื ืดืืืืชื ืขืืืชื ืคืฉืขืชืืด. ืื ื ืืชื ืื ืืืืื ืืืืฆืขืืช ืืขืฉืื โ ืืืืคื ืขืืืง ืืืชืจ ืืืฉืจ ืืืืื ืืืืืืช ืืืืืข โ ืืชืืฆืืืชืืื ืฉื ืืื, ืขืืื ืืคืฉืข.
ืืืดื ืืืืจืื ืขืื (ืฉื)ย ืฉืจืง ืดืขืืืจืืช ืฉืืื ืืื ืืืงืื ืืื ืืืืคืืจืื ืืืคืจืด. ืื ืืืื ืื ื ืืจืฉืช ืืคืกืืงื ื: ืดืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจืืด, ืื ืดืขืืืจืืช ืฉืืื ืืื ืืืืจื ืืื ืืื ืืืืคืืจืื ืืืคืจ ืขื ืฉืืจืฆื ืืช ืืืจืืด. ืืืงืื ืฉืื ืืืื ื ืืืืจื ื, ืื ื ืืื ืืฉืืช ืขืื ืื ื ืื ืืณ ืืืงืฉ ืืคืจื ืขื ืฉื ืคืืืก ืืช ืืืจื ื ืื ืฉืชืื ืืงืื ืืช ืืืืืชื.
ืขืื ืืืืจืื ืืืดื (ืฉื): ืดืืืืืจ ืณืืืื ืืืฉืื ืืืื ืืืฉืืืณ [ืืืื ื ืฉืืื ืืืื, ืืื ืื ืขืฆืื ืืืืฉืื ืฉืืขืฉื ืชืฉืืื ืืืืจ ืืื] ืืื ืืกืคืืงืื ืืืื ืืขืฉืืช ืชืฉืืื; ืณืืืื ืืืื ืืืืคืืจืื ืืืคืจืณ ืืื ืืื ืืืืคืืจืื ืืืคืจืด.
Modified chatgpt translation:
"For on this day, atonement shall be made for you" โ The verb "ืืืคืจ" (will atone) can refer only to "ืขืฉืืจ ืืืืฉ" (the tenth of the month), the tenth of Tishrei, mentioned in the preceding verse. The essence of the Day of Atonement is its profundity...
"For on this day etc" โ The Day of Atonement brings about atonement and purification, which serve as the reason for the prohibition of work and the commandment of affliction. It can be said: The Day of Atonement is intended to bring us atonement, meaning, "to cover" us from the consequences of past sins (see commentary on Genesis 6:14). And the outcome of atonement is purification, "you shall cleanse yourselves," which restores our moral freedom, which was impaired by sin. For every sin has a dual impact: an external burden and internal impurity. Without the miracle of God's compassion, the world would operate based on strict justice and truth. Each sin would result in the sinner's destruction, and every initial sin would dull the soul and accustom it to committing more sins. The sinner's demise represents the external punishment, which often arrives later. The dulling of the soul is the immediate effect on the inner life of the sinner: "The reward for a sin is another sin" (Pirkei Avot 4:2). The laws governing the world around us and within us follow immutable principles. However, God possesses the power to change these laws. Ultimately, His free and all-powerful will established them, and His free and all-powerful will sustains them. He promised to guide humanity according to His free and all-powerful will, ready at any time to open a new future for the inner and outer lives of individuals, regardless of the seeds they may have sown in the past. Thus, God made Himself known to us not only through the name "Elohim," which establishes the laws governing the world, but also through the name "YHWH" (the Tetragrammaton). For not only did He create all existence once (see Exodus 6:3), but every moment and future moment depends on His free and all-powerful will. He is willing, in His nurturing love for mankind, to open a new future for them. From this stems the significant declaration of atonement: "From all your sins before the Lord you shall be purified." Whatever sins you committed in the past, "before the Lord" โ before the Eternal Creator โ you will rise to a new, purified future. Before Him, you will escape the seeds of suffering that your sins sowed in the coming future. Through Him, you will liberate yourself from the chains of the lack of freedom that your sins imposed upon you. Before the Lord, you will stand with a renewed heart and spirit; your soul will be open again to receive holiness and rejoice in all that is good and pure. It is found that Yom Kippur opens the gate to a new future from two perspectives: it brings atonement, protection in the outer life; and it brings purification, a renewed awakening of the pure soul. Corresponding to these two aspects, we are commanded not to perform work and to afflict ourselves. Similarly, on Shabbat, we abstain from all creative work to understand and realize that our dominion over the world around us doesn't stem from our own strength... The prohibition of work symbolizes the confession equivalent to atonement... On the other hand, affliction symbolizes the confession equivalent to purification. We expose ourselves to the temptations of material pleasures, which were granted to us solely for the sake of God's service. Thus, we lost the purity of our physical existence and became entangled in the bonds of sensory desires, thus losing the foundation for proper human existence.
ย "Before the Lord you shall be purified": only before the Lord, the source of all freedom, can we free ourselves from the bonds of sensory desires and reawaken to become pure. Thus, Rabbi Akiva says on this verse: "Fortunate are you, Israel, before Whom do you purify yourselves! Who purifies you? Your Father in Heaven! As it is said, 'I will sprinkle clean water upon you, and you shall be clean' (Ezekiel 36:25). And it says: 'The mikveh of Israel is the Lord' (Jeremiah 17:13). Just as a mikveh purifies the impure, so does the Holy One, blessed be He, purify Israel" (Yoma 5a).ย
It follows that the prohibition of work and affliction on Yom Kippur resemble the confession that extends throughout the day. They suggest the confession "I have sinned, I have transgressed, I have transgressed." They provide an example through deeds โ in a deeper way than words can express โ of the consequences of sin, wrongdoing, and transgression.
Our Sages also say (ibid.) that only "sins between man and God" are atoned for on Yom Kippur. This law, too, is inferred from our verse: "From all your sins before the Lord you shall be purified." But "sins between man and his fellow, Yom Kippur does not atone until he appeases his fellow." In a place where we have sinned against our fellow, we cannot turn our eyes to the Lord for forgiveness until we reconcile with our fellow and strive to receive his forgiveness.ย Our Sages also say (ibid.): "One who says, 'I will sin and then repent, I will sin and then repent,' [meaning that he sins, planning to repent later] will not be given the opportunity to repent; 'I will sin, and Yom Kippur will atone,' Yom Kippur will not atone."
READING: Hirsch presents both readings, but his primary interpretation follows READING A and even in his approbative presentation of the derashย of R. Elazar b. Azariah,ย Hirsch doubles down on his understanding of โbefore the Lordโ:
READING A: โbefore the Lordโ describes the mode of purification and atonement. โonly โbefore the Lord,โ the source of all freedom, can we free ourselves from the bonds of sensory desires and reawaken to become pure.โ ย He cites Rabbi Akiva in the mishna, as interpreting similarly, and cites R. Akivaโs appeals to other scriptural verses describing God as purifier, Ezek 36:25 and Jer 17:13.
READING B: โOur Sages also say (ibid.) that only โsins between man and Godโ are atoned for on Yom Kippur. This law, too, is inferred from our verse: โFrom all your sins before the Lord you shall be purified.โโ....ย But then he immediately resumes his emphasis that repentance and forgiveness must take place โbefore the Lordโ, even in these instances where there is a prerequsite of seeking forgiveness from an aggrieved human:ย โIn a place where we have sinned against our fellow, we cannot turn our eyes to the Lord for forgiveness until we reconcile with our fellow and strive to receive his forgiveness.โ
MALBIMย 1809-1879
ืืืืืดื
[ืขื] ืื ืืืื ืืื ืืืคืจ ืขืืืื โ ืืคื ืืคืฉื ืืืคืจ ืขื ืืื ืงืจืื ืืช ืืืื, ืฉืืคืจื ืื ืชืืื ืขื ืืงืจืื ืืช. ืืืณ ืดืืืืืด ืืื ืืณ ืืืื ืืื ืดืืืงืจืด ืดืืขืจืืด ืดืืืืฉืด ืดืืฉื ืืด ืืืืืืื. ืืื ืืืดืฉ ืดืืขื ืืชื ืืช ื ืคืฉืืชืืื ืื ืืืื ืืื ืืืคืจืด ืืืื ืชืืื ืืขืื ืื ืืืคืจืช ืืงืจืื ืืช? ืืืืืจ ืืืืช ืดืืืด ืฉืื ืืืื ืขืฆืื ืืืคืจ, ืฉืืื ืืชืขื ื ืืืื ืข ืื ืืืื ืืืฉืื ืืชืฉืืื. ืืืฆื ืื, ืืณ ืฉื ืดืืืืืด ืืื ืืณ ืืืื โ ืืฆืืื ืืืืจ ืืืืคืจ ืืื ืดืืืคืจ ืขืืื ืืืื ืืืฉืืด, ืืื ืืืืื ืืืคืจ โ ืฉืขื ืืื ืืืื ืขืฆืื ืืืคืจ.
[ืขื] ืืืคืจ ืขืืืื ืืืืจ ืืชืื ืืื ืืืืชืืื ืืคื ื ืืณ โ ืืืฉืื ืืืชื ืืกืืืจ ืฉืจืืื ืืืืจ ืดืืืคืจ ืขืืืื ืืคื ื ืืณ ืืืืจ ืืชืื ืืื ืืืืชืืืด ืืื ืดืืคื ื ืืณ ืด ืืืกื ืขื ืืืคืจื. ืืืื ืืจืฉ ืจืณ ืืืขืืจ ืื ืขืืจืื (ืคื ืืืืฉื ื ืืคืจืง ืืชืจื ืืืืื) ืฉืดืืคื ื ืืณ ืด ืืืกื ืื ืดืืื ืืืืชืืืด โ ืืืืืื ืฉืื ืืคื ื ืืณ, ืืืื ื ืฉืืื ืืื ืืืงืื, ืื ืืืืช ืืืื ืืืื.
The Malbim explicitly addresses the syntactic aspects of the ambiguity of โืืืคืจ ืขืืืื ืืืืจ ืืชืื ืืื ืืืืชืืื ืืคื ื ืืณโ, using conventional expressions for disambiguation.
READING: He follows READING A. And describes this in technical grammatical terminology: ย ืืื ืดืืคื ื ืืณ ืด ืืืกื ืขื ืืืคืจื; โbefore the Lordโ refers to = modifies, the atonement, i.e., the verb ืืืคืจ.
Identification of the ambiguity + disambiguation:
He states that the words are out of order, and he re-orders them:
ืืืฉืื ืืืชื ืืกืืืจ ืฉืจืืื ืืืืจ ืดืืืคืจ ืขืืืื ืืคื ื ืืณ ืืืืจ ืืชืื ืืื ืืืืชืืืด.
READING B: Malbim proceeds to explain the syntactic anomaly as the basis for R. Elazar b. Azariaโs derash, ย ืดืืคื ื ืืณ ืด ืืืกื ืื ืดืืื ืืืืชืืืด , that โbefore the Lordโ refers to ืดืืื ืืืืชืืืด, that is, that the sins are before the Lord, i.e., between man and God, and not sins between a person and fellow human.
R. Naftali Tzvi Yehuda Berlinย ย (NETZIV; 1816-1893)
ืืคื ื ืืณ ืชืืืจืย โ ืืื ืชืืืจื ืืืืชืจ ืฉืืจื ืงืืืจ ืืืืจ ืืชืื ืืื ืืืืชืืื ืืคื ื ืืณ. ืขืดื ืืจืฉ ืจืดืข ืฉืืื ืืฉื ื ืืืืื ืืฉืจืืื ืืฉืจืื ืืคื ื ืื ืืชื ืืืืืจืื ืืื ืืืืจ ืืชืื ืืืืื ืฉืืฉืืื. ืืืคืจืฉ ืจืดืข ืืืย ืชืืืจื ืขื ืฉืชื ืืืืื ืืช ืืืื ืืชืคืจืฉ ืืคื ื ืืณ ืื ืขื ืืคื ืื ืื ืขื ืืืืจืื ืืืืื ืืชืื ืืืืจ ืืชืื ืืื ืืืืชืืื ืืคื ื ืืณ. ืืคื ื ืืณ ืชืืืจื.ย ืืืืื ื ืืคืืณ ืืจืืฉืื ืืืฉืืขื ืฉืืชื ืืืืืจืื ืืขืืื ืืคื ื ืืณ ืืืขืืื ืืืื ืืืืื ืืืืจื. ืืืืกืืฃ ืขืื ืคืืณ ืืคื ื ืืณ ืชืืืจื. ืืื ืืืืจ ืืชืื ืืืืื ืฉืืฉืืื. ืคืืณ ืงืืืฉืช ืืืื ืืขืฆืื ืืืคืจ ืขื ืขืฉื ืืคืืื ืื ืขืฉื ืชืฉืืื ืืืืืืจ ืืืจืืฉืืื ืืืื ืคืดื ืืฉืืืขืืช ืคืดื ืืืดื ืืจืืืดื ืืดืช ืคืดื ืืดื. ืืื ืืื ื ืืืคืจ ืืื ืกืืฃ ืืืื ืืืชื ืื ืืชืืกืคืชื ืืืื ืกืคืดื ืืืืจ ืืฉืขืืจ ืฉืืฉืขืืจ ืืืคืจ ืืื ืืืืืดื ืขื ืืฉืืื. ืขืดื ืื ืืืชืื ืืืจื ืืช ืืืื ืฉืืฉืื ืืืืื ืืืืืจ ืขืฆืื ืงืืืย ืฉืืงืืดื ืืืืจ ืืืชื ืืกืืฃ ืืืื. ืืืื ืืคื ื ืืณ ืชืืืจื. ืืื ืจืดืข ืืืกืืืจ ืืืจืื ืืื ืืืืจ ืืชืื ืืืืื ืฉืืฉืืื. ืืืดื ืืืื ืืืื ืฉืืื ืฃ ืืดืข ืืื ืืืื ืืจืืฆื ืืื ืงืืชื ืื ืคืงื ืืื ืืืดื ืืื ืื ืชืืืฉ ืืืขืืืก ืขื ืืื ืื ืืืืจื ืืื ืืงืื ืืจืืฅ ืขืฆืื ืื ืืืคืฉืจ ืขื ืฉืื ืื ืืืื ืืืืดื ืืืืืจ ืืื ืื ืงืืื. ืื ืืชืฉืืื ืืืคืจืช ืขื ืขืฉื ืืื ืขืฆื ืืืื ืฉื ืืืืดื ืืื ืืืงืจื ืฉืืืื ืืืืจ ืขืฆืื. ืืขืฆื ืืืื ืืืืจืช ืืณ ืืืคืจ ืขื ืืดืช. ืื ืืคืืื ืขื ืขืฉื ืื ืื ืขืฉื ืชืฉืืื ืื ืดื ืืืืจ ืืืชืื ืชื ืงื ืขืฆืืื ืงืืื ืฉืื ืืณ ืื ืงืืช ืืชืื.
Translation (modified from chatgpt):
โBefore the Lord you shall purify yourselves" โ The phrase โyou shall purify yourselvesโ seems redundant since it already says โto purify you from all your sins before the Lord.โ Rabbi Akiva expounded this and cited the verse at the end of mishna Yoma: โBlessed are you, Israel, before whom do you purify yourselves, and who purifies you? Your Father in Heaven.โ Rabbi Akiva further explained that this phrase โyou shall purify yourselvesโ has two intentions, and it can be expounded to mean โbefore the Lordโ both in front of Him, and in His presence afterward, as if it is written, โto purify you from all your sins before the Lord. Before the Lord, you shall purify yourselves.โ The first interpretationโs intention is as it appears โ that you purify yourselves to stand before the Lord and to serve Him from now on and into the future in purity. Rabbi Akiva added another explanation: โBefore the Lord you shall purify yourselves.โ And who purifies you? Your Father in Heaven. This explains that the holiness of the day itself serves as atonement even for someone who has not done repentance, as clarified in the Jerusalem Talmud Yoma 1:1 and Shevuot 1:1, and in Maimonides, Hilchot Teshuva 1:1-2. However, this atonement only comes into effect at the end of the day, as taught in Tosefta Yoma 6:1 regarding the special circumstances of the scapegoat ceremony โ the scapegoat provides immediate atonement, and the Day of Atonement provides atonement when it becomes dark. Therefore, the Scripture comes to urge a person to repent and purify themselves prior to when God purifies them at the end of the day. This is the meaning of โBefore the Lord you shall purify yourselves.โ Then Rabbi Akiva came and explained this urging: โAnd who purifies you? Your Father in Heaven.โ This is analogous to a child who dirties himself, and his father comes to wash and clean him. A wise person said to him, โHow can you not be ashamed to burden your father with all the effort? Rather, go and wash yourself as much as you can until your father comes, and then he can finish the cleansing.โ Similarly, repentance atones for positive commandments even without the actual observance on the Day of Atonement. This is what is meant when the Scripture says, โPurify yourselves before the Lord comes to purify you.โ
READING: ย The Netziv primarily follows READING A, citing Rabbi Akiva in the mishna, and elaborating upon this. ย He understands โbefore Godโ as adverbial, modifying the verbs of purification. In fact, he takes the phrase as referring to both instances of the verb ืืืจ, reading the first instance as spatial, and the second as temporal (using a parable, to clarify โprior toโ).
EXPRESSION OF AMBIGUITY: ย The Netziv does not address the adjectival reading of Reading B, but he addresses the syntactic ambiguity in terms of whether โbefore Godโ modifies ืดืืืืจ ืืชืืืด or โืชืืืจืโ and states that it applies to both:
ืืืคืจืฉ ืจืดืข ืืื ืชืืืจื ืขื ืฉืชื ืืืืื ืืช ืืืื ืืชืคืจืฉ ืืคื ื ืืณ ืื ืขื ืืคื ืื ืื ืขื ืืืืจืืย ืืืืื ืืชืื ืืืืจ ืืชืื ืืื ืืืืชืืื ืืคื ื ืืณ. ืืคื ื ืืณ ืชืืืจื.ย
DISAMBIGUATION TECHNIQUE and EXPRESSION: The Netziv maintains both of the options he presents as intended in the verse, and attributes this interpretation to Rabbi Akiva:
ืืืคืจืฉ ืจืดืข ืืื ืขื ืฉืชื ืืืืื ืืช ืืืื ืืชืคืจืฉ ืืคื ื ืืณ ืื ืขื ืืคื ืื ืื ืขื ืืืืจืื ืืืืื ืืชืื ืืืืจ ืืชืื ืืื ืืืืชืืื ืืคื ื ืืณ. ืืคื ื ืืณ ืชืืืจื.
ืื ืืืื ืืื ืืืคืจ ืขืืืื ืืืืจ ืืชืื ืืืณ ืืคื ื ืืณ ืชืืืจืย โ ืคืืจืืฉ, ืืืืจื ืืืืืื, ืืืื ืฉืืื ืื ืืฉืคืืคืจืช ืื ืื, ืื ืืืืืื ืื ืืืื ืืืืื ืืื ื ืืืืจ, ืื ืื ืฉืืืื ืืืืฆืื ืืื, ืืืืื ืืืืขืื ืืฉืงื ืืืืจื ืืืืฃ ืืืื ืืืขืื ืืืืจ ืืืืื ืืคื ืืืืื ืืขืืดืฉ, ืื ืืจืืฉ ืืืจืืชืืช ืืื ืืืืชืืื ืืคื ื ืืณ ืฉืืื ื ืืืืข ืื ืืื ืืณ, ืืืื ืืืืื ืืฉืืืช ืชืืืื, ืืืขืดื ืืื ืืืชืืืข ืืื ืืื, ืืฃ ืกืคืง ืืืืขื, ืืืคืจ (ืฉื ืืดื), ืืืื ืืืจ, ืื ืืืื ืืื ืืืคืจ ืขืืืื ืืืืจ ืืชืื, ืคืืจืืฉ ืืืืืืื ืืืืื ืขืืืื, ืฉื ืจืืื ืืื ืื ืืืื ืืื, ืืืื ืืฃ ืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจื, ืืืืืื ืืืืขืื ืืืืจื ืืขืื ืื ืืื, ืืืขืื ืืืืจ ืืชืื ืืฃ ืืขืืืจืืช ืืืกืืืื ืื ืกืชืจืื ืืื, ืืื ืืขืืืจืืช ืฉืืื ื ืืืื ืืื ืืืฉื ืชืืืจื, ืืื ืืืงื ืืจืืฆื ืืืคืจืชื ืฉื ืืืืืดืค ืืืืืจ ืขืฆืื ืืืืื, ืืฆืจืื ืืคืจื, ืื ืืืืืจ ืืื ื ืจืืฆื ืฉืชืืคืจ ืื ืืืืืดืค, ืฉืืื ื ืืืืจ ืขืฆืื ืืืืื, ืืื ืืืืืดืค ืืืคืจ ืืฃ ืขื ืืืืืื ืื ืขืืืื ืืขืื ืืืื, ืืืื ืืืืจื ืืืจืืชืืช ืืฃ ืืณ ืืืืขื ืืืืืืดืค, ืืืืื ืืฉื ืชืืื ืืืจื ืืืืืดืค. ืืขืืดืฉ ืืืืดืง.
ืื ื ืจืืื ื ืืฉื ืืชื, ืืขื ืงืืืช ืืืืืดืค ืืืคืจ ืืื ืชืฉืืื. ืขืืืดืฉ ืืืืดื ืืื ืืืขืื ืคืฉืื, ืืืจืื ืืืจืื ืื ืืืกืืช ืืืื ืชืฉืืื ืืืืชื ืืืคืจืื ืขื ืืื ืืืคืืจืื. ืืืื ืืื ืืจืื, ืืคืืื ืชืืื ืืจืื ืชืฉืืื ืืขื ืืืืืดืค, ืืืืืดืค ืื ืืขื ืชืฉืืื, ืืืื ื ืืืจืื ืืกืืจ ืืืืืืดืค ืืืคืจ ืืฃ ืืื ืชืฉืืื ืขื ืืืืจืืช ืืืดื ืชืฉืืื ืืืืื ืื ืืืคืจื, ืืดื ืืจืื ื, ืืกืืจื ืืงืืืช ืืชืฉืืื ืืืคืจืช ืืืืืื ืืืชื ื ืืืฉื ื ืืืืื ืืฉืดื ืืืืืืดืค ืืืืื ืืืคืจื. ืืคืฉืื. ืืืคืื ืืขืื ื ืืืืจ ืืืจืื ืจืืื ื ืืืืืืขื ืืื ื ืืืจืืช ืืืืืืจื ืขืืืดืฉ ืืืขืืงืจืื ืืืฉืืดื ืืืดื ืืคืื ืขื ืงืืฉืืืช ืืจืืฉืืื ืืืืื ืืกืืฃ ืืืจ ืจืณ ืืื ื ืืืณ ืฉืืื ืืืขืชื ืืืืื ืฉืขืืจ ืืืจ ืืื ืืืืื ืจืดื ืืจืดื ืืขื ืืืื ืืงืืดื ืจืืื ืื ืืื ืืืืคืจ ืืื ืืืคืื ืื ืืื ื ืืืจืื. ืืฆืดืข.
ืืืืชื ืืณ ืกืืฃ ืืืื, ืขืืืจืืช ืฉืืื ืืื ืืืืืจื ืืื ืืืืืดืค ืืืคืจ ืขื ืฉืืจืฆื ืืช ืืืืจื, ืืื ืื ืจืืฆืื ืื ืืืืืดืค ืืืคืจ, ืฉืื ืขื ืขืืืจืืช ืฉืืื ืืื ืืืืืจื ืฆืจืื ืืคืจืช ืืืืืดืค, ืืื ืฉืืืจ ืืจืฉื ืืณ ืืืืฆืื ืืืจ ืจืดื ืืื ืขืฉืจืช ืืืื ืฉืืื ืจืดื ืืืืืืดืค, ืืื ืขื ืฉืืื ืืื ืืืงืื, ืฉืืืืืื ืืืฆืื ืืช ืขืฆืื, ืืืื ืืขืฉืจืช ืืืืื ืืืืืฃ ืืณ ืืช ื ืื ืืจืดื ืืื ืขืฉืจืช ืืืื ืฉืืื ืจืดื, ืืืื ืขื ืฉืืื ืืื ืืืืืจื ืืดื ืชืืื ืืขืฉืืดืช. ืืืื ืืจืฉ ืจืืืดืข ืืื ืืืืชืืื ืืคื ื ืืณ ืืืื ืืืืืื ืฉืืื ืืื ืืืงืื, ืฉืืคื ื ืืณ ืชืืืจื, ืชืืื ืืืืืจืื, ืืขืื ืคืืณ ืืื ืืืืชืืื, ืขืืืจืืช ืฉืืื ืืื ืืืืืจื, ืฉืืื ืืืื ืืืืืจื ืืฆืืื ืฉืืืืจื ืืช ืขืฆืื ืืคื ื ืืณ, ืฉืืืืจ ืืืชื ืฉืืชืืืื ืืืืจื ืื ืืคืืืก ืืืจืืฆืื ืืืืจ ืื ืืืืจื ืืณ, ืฉืืืจ ืืคืืืก ืืืืืจื ื ืฉืืจ ืืขืืืจื, ืฉืืื ื ืื ืฆืืื ืืืงืื, ืื ืขืฉื ืืื ืืื ืืืงืื, ืืื ืฉืืืจ ืืจืฉื ืืณ ืืืืฆืื ื ืื ืฉืืื ืืื ืืืงืื, ืฉืืื ืืืขื ืืื, ืงืจืืืื ืืืืืชื ืงืจืื ื ืื ืฉืืื ืืื ืืืืืจื, ืฉืืื ืืื ืืืขืดืโฆ
Translation (partly-edited chatgpt)
โFor on this day atonement shall be made for you to cleanse you, etc. Before the Lord you shall cleanse yourselvesโ โ Explanation: As they said in Chagigah, regarding a vessel that does not have a rim, if one immersed impure vessels in it, it is not pure, unless the outer vessel is impure. From here, we learn that the act of pouring water helps to cleanse the outer part of the vessel and benefits the purification of the inner vessels as well. So too, it is expounded in Keritot that โfrom all your sins before the Lordโ implies that only the Lord knows about these sins. This refers to individuals whose liabilities remain unresolved. Even though there is no knowledge about these cases at all, not even doubt, atonement is achieved (Keritot 18a). Therefore, the Scripture states, โFor on this day atonement shall be made for you to cleanse you,โ meaning from the sins that are upon you, which are apparent to all and hidden from you. Therefore, even โfrom all your sins before the Lord,โ you shall cleanse yourselves, because since the act of cleansing is effective for revealed sins, it also purifies you from concealed and hidden transgressions, and even sins that are not openly known to anyone but God. This is specifically for someone who desires atonement on the Day of Atonement and acknowledges their status as a sinner, and they require atonement. However, if one says, 'I don't want the Day of Atonement to provide atonement for me,' not recognizing themselves as a sinner, then the Day of Atonement does not provide atonement, even for sins hidden from human eyes. As they said in Keritot 7b: โOne who brings a suspended guilt-offering after the Day of Atonement.โ โฆ ย And this requires further analysis.
In the Mishnah at the end of Yoma, regarding sins between a person and their peer, Yom Kippur does not provide atonement until the person is appeased by their peer. But if the person is appeased, then Yom Kippur provides atonement, as even for sins between a person and their peer, the atonement of Yom Kippur is necessary. This is what they meant by 'Seek the Lord when He can be found' โ Rabbi Nechunia said: These ten days between Rosh Hashanah and Yom Kippur. This refers to sins between a person and God, which seem as if a person can find them. Then it shall come to pass, and God shall smite (referring to the story of Nabal) โ these ten days between Rosh Hashanah and Yom Kippur, and this refers to sins between a person and their peer, which are dependent on God's decision. This is what Rabbi Abbahu expounded, 'from all your sins before the Lord,' which pertains to sins between a person and God, who is the judge. It is called upon in relation to sins between a person and their peer, as if it isn'tโฆ
Rabbi David Zvi Hoffmanย on Lev 19:29
(ืื-ืื) ืืืืชื ืืื ืืืืงืช ืขืืืโฆ
ย ืืืื ืืื ืืืคืจ โ ืืืืืจ ืืืื ืืฉืื ืืขืืื ืืคืจื, ืืคื ืฉืืคืืจื ืืืื.
ืืืืจ ืืืืณ โ ืืฆืืื ืืช ืืืจืช ืืืคืจื. ืืืืจื ืืืืืืื ืฉื ืืืื ืืืืื ืขืโ ึพืืื ืืืคืจื, ืืืื ืืื ื ืืกืคืงืช ืืคืจื ืืืฆืื ืืช, ืืื ืฆืจืืื ืืื ืืืจื ืคื ืืืืช, ืืื ืืืืงื ืืคื ื ืืณ, ืืืืข ืืื. ืืขืื ืฉืื ืืืืช ืืฉื ื ืืืืื ืืืืช ืืืคืจ ืขื ืืืืื ืฉืืืืืขืื, ืืขืฉื ืืืื ืื ืชืฉืืื ืื ืขื ืืขืืืจืืช ืฉืืืืขืืช ืจืง ืืืณ ืืืื.
ืืคื ื ืืณ โ ืขืืืจืืช ืฉืืื ืืื ืืืืจื ืืื ืืื ืืืคืืจืื ืืืคืจ.
(translation: chatgpt)
(29-31) โAnd it shall be for you an eternal statute... On this day atonement shall be madeโ โ Meaning, the priest shall achieve atonement on your behalf, as detailed below.
โTo cleanse you, etc.โ โ This indicates the purpose of atonement. The cleansing and refinement of a person will come through atonement. Therefore, it is not merely external atonement; it requires inner purification. This is specifically before the Lord, who knows all. While throughout the year, a sin-offering was brought for known sins, on this day, repentance is made even for transgressions that are known only to God. "Before the Lord" โ Yom Kippur does not atone for transgressions between a person and their peer.
READING: Reading A and B.
No explicit expression of ambiguity is offered, but R. Hoffmanโs ย interpretation reflects both readings. Reading A seems to be reflected in โThis is specifically before the Lord, who knows allโ, but this interpretation is merged with the interpretation of R. Elazar in b. Keritot, which aligns more with Reading B: โWhile throughout the year, a sin-offering was brought for known sins, on this day, repentance is made even for transgressions that are known only to God.โ R. Hoffman also brings the interpretation of R. Elazar b. Azaria from mishna Yoma, but without attribution: โ"Before the Lord" โ Yom Kippur does not atone for transgressions between a person and their peer.
ืชืืจื ืชืืืื
ืืื ืืืืชืืื ืืคื ื ืืณย โ ืืจืฉ ืจืณ ืืืขืืจ ืื ืขืืจืื, ืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจื, ืืืื ืฉืขืืืจืืช ืฉืืื ืืื ืืืงืื ืืืืืดืค ืืืคืจ, ืืขืืืจืืช ืฉืืื ืืื ืืืืืจื ืืื ืืืืืดืค ืืืคืจ ืขื ืฉืืจืฆื ืืช ืืืืจื. (ืืืื ืคืดื:)
ืืคื ื ืืณ ืชืืืจืย โ ืืืืื ืืฉืืืช ืชืืืืื ืฉืขืืจ ืขืืืื ืืืืืดืค ืคืืืจืื ืืืืื ืืืืจ ืืืืืดืค, ืืืืจ ืงืจื ืืื ืืืืชืืื ืืคื ื ืืณ ืชืืืจื, ืืื ืฉืืื ืืืืจ ืื ืืื ืืืงืื ืืืืืดืค ืืืคืจ. (ืืจืืชืืช ืืดื:)
READING: Reading ย B. Both the derash of R. Elazar b. Azaria from mishna yoma, with attribution, that Yom Kippur only atones for interpersonal sins after appeasement of the aggrieved peer, and the view in keritot that Yom Kippur atones for sins of which one is unaware.
Some additional citations from tractate Yoma:
The language of the Avoda service emphasizes: the sins that I have sinned before You:
ืืืื ืืดื ื:ืืดื
ืืื ืืื ืืืืจ ืื ื ืืฉื ืขืืืชื ืคืฉืขืชื ืืืืชื ืืคื ืื ืื ื ืืืืชื ืื ื ืืฉื ืืคืจ ื ื ืืขืื ืืช ืืืคืฉืขืื ืืืืืืื ืฉืขืืืชื ืืฉืคืฉืขืชื ืืฉืืืืชื ืืคื ืืย ืื ื ืืืืชื ืืืชืื ืืชืืจืช ืืฉื ืขืืื (ืืืงืจื ืื, ื) ืื ืืืื ืืื ืืืคืจ ืืื' ืืื ืขืื ืื ืืืจืื ืืจืื ืฉื ืืืื ืืืืืชื ืืขืืื ืืขื
ืืืื ืืดื ื:ืืณ
ืื ืื ืืฆื ืคืจื ืฉื ืื ืืกืืื ืฉืชื ืืืื ืขืืื ืืืชืืื ืืื ืืื ืืืืจ ืื ื ืืฉื (ืืืืชื ืขืืืชื ืืคืฉืขืชื) [ืืขืืืชื ืคืฉืขืชื ืืืืชื] ืืคื ืื ืื ื ืืืืชื ืืื ื ืืืจื ืขื ืงืืืฉื ืื ื ืืฉื ืืคืจ ื ื ืืขืื ืืช ืืืคืฉืขืื ืืืืืืื ืฉืขืืืชื ืืฉืคืฉืขืชื ืืฉืืืืชื ืืคื ืื ืื ื ืืืืชื ืืื ื ืืืจื ืขื ืงืืืฉื ืืืชืื ืืชืืจืช ืืฉื ืขืืื (ืืืงืจื ืื, ื) ืื ืืืื ืืื ืืืคืจ ืขืืืื ืืืืจ ืืชืื ืืื ืืืืชืืื ืืคื ื ื' ืชืืืจื ืืื ืขืื ืื ืืืจืื ืืจืื ืฉื ืืืื ืืืืืชื ืืขืืื ืืขื
ืืืื ืกืดื ื:ืืณ
ืืชื ืืณย ืื ืื ืืฆื ืฉืขืืจ ืืืฉืชืื ืืกืืื ืฉืชื ืืืื ืขืืื ืืืชืืื ืืื ืืื ืืืืจ ืื ื ืืฉื ืืืื ืขืื ืคืฉืขื ืืคื ืื ืขืื ืืืช ืืฉืจืื ืื ื ืืฉื ืืคืจ ื ื ืืืืืื ืืืขืื ืืช ืืืคืฉืขืื ืฉืืืื ืืฉืขืื ืืฉืคืฉืขื ืืคื ืื ืขืื ืืืช ืืฉืจืืย ืืืชืื ืืชืืจืช ืืฉื ืขืืื ืืืืจ (ืืืงืจื ืื, ื) ืื ืืืื ืืื ืืืคืจ ืขืืืื ืืืืจ ืืชืื ืืื ืืืืชืืื ืืคื ื ื' ืชืืืจื
ืืืื ืคืดื ื:ืืณ
ืืจืฉ ืจ' ืืืขืืจ ืื ืขืืจืื (ืืืงืจื ืื, ื) ืืื ืืืืชืืื ืืคื ื ื' ืชืืืจื ืขืืืจืืช ืฉืืื ืืื ืืืงืื ืืื"ื ืืืคืจ ืขืืืจืืช ืฉืืื ืืื ืืืืืจื ืืื ืืื"ื ืืืคืจ ืขื ืฉืืจืฆื ืืช ืืืืจื ืืืจ ืจืื ืขืงืืื ืืฉืจืืื ืืฉืจืื ืืคื ื ืื ืืชื ืืืืจืื ืื ืืืืจ ืืชืื ืืืืื ืฉืืฉืืื ืฉื ืืืจ (ืืืืงืื ืื, ืื) ืืืจืงืชื ืขืืืื ืืื ืืืืจืื ืืืืจืชื ืืืืืจ (ืืจืืืื ืื, ืื) ืืงืื ืืฉืจืื (ื') ืื ืืงืื ืืืืจ ืืช ืืืืืื ืืฃ ืืงื"ื ืืืืจ ืืช ืืฉืจืื
ืืืื ืคืดื ื:ืืณ
ืขืืจ ืขื ืขืฉื ืืฉื ืืื ื ืื ืืฉื ืขื ืฉืืืืืื ืื ืฉื ืืืจ (ืืจืืืื ื, ืื) ืฉืืื ืื ืื ืฉืืืืื ืขืืจ ืขื ืื ืชืขืฉื ืืขืฉื ืชืฉืืื ืชืฉืืื ืชืืื ืืืื"ื ืืืคืจ ืฉื ืืืจ (ืืืงืจื ืื, ื) ืื ืืืื ืืื ืืืคืจ ืขืืืื ืืื ืืืืชืืื ืขืืจ ืขื ืืจืืชืืช ืืืืชืืช ืืืช ืืื ืืขืฉื ืชืฉืืื ืชืฉืืื ืืืื"ื ืชืืืื ืืืกืืจืื ืืืจืงืื ืฉื ืืืจ (ืชืืืื ืคื, ืื) ืืคืงืืชื ืืฉืื ืคืฉืขื ืืื ืืขืื ืขืื ื
Yoma 35b:15
And this is what he would sayย in his confession: Please, God, I have sinned, I have done wrong,ย and I have rebelled before You,ย I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You,ย I and my family, as it is written in the Torah of Moses your servant: โFor on this day atonement shall be madeย for you to cleanse you of all your sins; you shall be clean before the Lordโ (Leviticus 16:30). Andย the priests and the people who were in the courtyard respond after heย recites the name of God: Blessed be the name of His glorious kingdom forever and all time.ย
Yoma 41b:10
He comesย and stands next to his bull a secondย time, and places his two hands upon it, and confesses. And this is what he would say: Please God, I have sinned, I have done wrong,ย and I have rebelled before You, I and my family and the children of Aaron, your sacred people. Please God, grant atonement, please, for the sins, and for the wrongs, andย for the rebellions that I have sinned, and done wrong, and rebelled before You,ย I, and my family, and the children of Aaron, your sacred people, as it is written in the Torah of Moses, your servant: โFor on this day atonement shall be made for you to cleanse youย of all your sins; you shall be clean before the Lordโ (Leviticus 16:30). And they,ย the priests and the people in the Temple courtyard, respond after himย upon hearing the name of God: Blessed be the name of His glorious kingdom forever and all time.ย
Yoma 66a:10
MISHNA:ย The Yom Kippur service continues: The High Priest comes over to the scapegoat, places both his hands upon it, and confesses. And he would say as follows: Please, God, Your people, the house of Israel, have sinned, and done wrong, and rebelled before You.ย Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that they have sinned, and done wrong, and rebelled before You, Your people, the house of Israel, as it is written in the Torah of Moses Your servant, saying: โFor on this day atonement shall be made for you to cleanse you of all your sins; before the Lord you shall be purifiedโย (Leviticus 16:30).
Yoma 85b:8
Similarly, Rabbi Elazar ben Azarya taughtย that point from the verse: โFrom all your sins you shall be cleansed before the Lordโย (Leviticus 16:30). For transgressions between a person and God, Yom Kippur atones;ย however, for transgressions between a person and another, Yom Kippur does not atone until he appeasesย the otherย person. In conclusion, Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you?ย It is your Father in Heaven, as it is stated: โAnd I will sprinkle purifying water upon you, and you shall be purifiedโย (Ezekiel 36:25). And it says: โThe ritual bath of Israel is Godโย (Jeremiah 17:13). Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.ย
Yoma 86a:7
These are the categories: If one violates a positive mitzva and repents, he is forgiven even before he movesย from his place, i.e. immediately, as it is stated: โReturn, you backsliding children,ย I will heal your backslidingโ (Jeremiah 3:22), implying that when one repents he is immediately forgiven.If one violates a prohibition and repents, repentance suspendsย his punishment and Yom Kippur atonesย for his sin, as it is stated: โFor on this day shall atonement be made for you,ย to purify you from all your sinsโย (Leviticus 16:30). If one commitsย a transgression that warrants karetย orย a sin punishable by deathย from the earthly court andย then repents, repentance and Yom Kippur suspendย his punishment, and suffering absolvesย and completes the atonement, as it is stated: โThen will I visit their transgression with the rod, and their iniquity with strokesโย (Psalms 89:33).
Note: ย the formulation emphasizes sinning before the Lord, not necessarily referring exclusively to *category* of sins against God in contrast to interpersonal sin; the intention could surely be inclusive, in that all sins of any sort are also rejections of Godโs commandments. ย
This is a variation of READING B that is plausible in the original context.
JACOB MILGROM, Anchor Bible ย Leviticus.
โshall purgation be effectedโ yekapper 
โto purify youย (letaher โetkem). 
โof all your sinsย (mikkol hattotekem)
This is the all-inclusive term for wrongdoing (found in vv 16, 21), which therefore combines both the pollution of the sanctuary and the iniquities of the people.
You shall become pure before the Lord (
.
Note: โIt wasย alsoย expoundedโ
ืืจื ื"ืจ ืฉืืื ืงืกืืจืจ, 'ืขื ืฉืืจืฆื ืืช ืืืืจื': ืืื ืืืืื ืืืชืืืืืช:ย ืืจืืืจืื ืชืืืืจืืื, ืคืจืฉื ืืื
ืกืืืื
ืจืื ืืืขืืจ ืื ืขืืจืื ืจืืื ืืช ืืกืืืื ืืื ืฉืื ืืื ืฉืชื ืืฉืืืืช ื ืืืืืช, ืื ืืกืืืื ืฉืืื ืืื ืืืงืื ืืื ืืื ืฉืืื ืืื ืืืืจื; ืืื ืืืืคืืจืื ืืืคืจ ืขื ืืขืืืจืืช ืฉืืื ืืื ืืืงืื ืืืืฆืขืืช ืชืฉืืื ('ืชืืืจื' ืืื ืืฆืื), ืืืืื ืืขืืืจืืช ืฉืืื ืืื ืืืืจื ืืืชืงื ืืช ืืืืฆืขืืช ืจืืฆืื ืืืืจ, ืืืืื ืืคืืื ืืื ืืื ืฆืืจื ืืืื ืืืืคืืจืื ืืฉื ืื. ืืขืืืช ืืืช ืจืื ืขืงืืื ืจืืื ืืช ืืกืืืื ืืืชืืืืืช ืืืืชืืืืืช ืืืงืื ืืืืืงื. 'ืชึผึดืึฐืึธืจืึผ' ืืฉืืืชื ืืื ืืืืื ืืื ืืฆืื, ืืฉืื ืฉืืืจื ืื ืืชืจืืฉืช ืืืืื, ืืื ืืชืืฆืื ืฉื ืืขืฉื ืื ืืฉื. ืื ืืื ืืื ืืืืจื ืืชืจืืฉ ืชืืืื ืืืื, ืืืฉืจ ืืกืืืื ืืื ืืืืื ืืืืืฆืืช ืฉืืื ืืื ืืืื, ืืืชืืืืืชื ืืชืื ืืืงืืชื ืืืืืงืืช. ืืืืื ืื ืืคืฉืจื ืืชืื ืืฉืืื ืื ืฉืืจืฉ ืื ืฉืื ืืืืืงื ืืืฉืืชืฃ ืืืชืืื ืืืื ืืืืคืืจืื.
ืืชืื ืื ืืกืชืืจ ืฉืฉื ื ืืชึทื ืืื ืืืึฐืงื ืืื ืืื ืื ืืืฉืจ ืืืืคื ืืืชืคืืืกืืช ืื ืืจืฉืช. ืืขืื ืฉืขื ืคื ืจ"ื ื"ืข ืืคืืืข ืืื ืคืืข ื ืฉืืจืื ืืขืฆืืืืชื ืืืืืืืช, ืืืื ืฆืืจื ืืื ืืืืืืย ืืืืืืช ืืช ืืืขืก ืืืจืืื ืื ืื ืืืชืงืจืืืช ื ืคืฉืืช ืขืืืงื, ืืจื ืฉืืืขืช ืจ"ืข ืืฉ ืืืืืข ืืืื ืืชืืืืืช ืืืชืืืืืช ืืืฉืืช, ืฉืืืืืื ืฉืื ืืื ืงืจืืช ื ืคืฉ ืขืืืงื ืืื ืืคืืืข ืื ืคืืข.
[1]ย
ืืจื ื"ืจ ืฉืืื ืงืกืืจืจ, 'ืขื ืฉืืจืฆื ืืช ืืืืจื': ืืื ืืืืื ืืืชืืืืืช:ย ืืจืืืจืื ืชืืืืจืืื, ืคืจืฉื ืืื ืืืืืชืืื
ย ืืขืงืืืช ืืืฉื ื ืืืกืืช ืืืื ื, ื*ย ย
ืืืืืืงืช ืืคืืกืืง ืืืขืืื
ืืืจืื ืฉื ืจ"ื ื"ืข, ืฉืืื ืืืืคืืจืื ืืืคืจ ืจืง ืขื ืขืืืจืืช ืฉืืื ืืื ืืืงืื, ื ืืฉืืื ืืืจื ืืื ืืงืืืขื ืืืกืืืช ืืื ืืืืง, ืืืืจื ืจืื ืขืงืืื ืฉืืกืืคื ื ืงืจืืื ืืื ืืชืง ืืืืจื ืจืื ืืืขืืจ ืื ืขืืจืื ืฉืงืืืื, ืืืชืคืจืฉืื ืืกืืื ืืืืื ืื ืฉืื ืฉื ืืกืืช ืืืื. ืืืื ืงืืืืช ืืคืฉืจืืช ืืืืื ืฉืจืื ืขืงืืื ืื ืืืืืง ืขื ืืืจืฉื ืฉื ืจ"ื ื"ืข, ืืืืขืชื ืืื ืืืืคืืจืื ืืืคืจ ืขื ืืย ืืขืืืจืืช, ืื ืืื ืฉืืื ืืื ืืืืจื. ืื ืืฆืืข ืืืื ื ืืจื ืืจืืื ืืจืืืืจ ื"ื, ืืืืขืชื ืืืงื ืืืืืงืช ืื ืืื ืืคืืกืืง ืืขืืื[1]. ืขื ืคื ืืืขืืื ืฉืืคื ืื ื, 'ืืคื ื ื'' ืืื ืืฉืืื ืฉื 'ืชืืืจื', ืืื ืืชืืืง ืืคืกืืง:
ืึดึผึฝืึพืึทืึผืึนื ืึทืึถึผื ืึฐืึทืคึตึผืจ ืขึฒืึตืืึถื ืึฐืึทืึตืจ ืึถืชึฐืึถื โ ืึดืึนึผื ืึทืึนึผืืชึตืืึถึื | ืึดืคึฐื ึตึฅื ืึ' ืชึดึผืึฐืึธึฝืจืึผ.