The LORD said to Moses:Tell your brother Aaron that he is not to come at will into the Shrine behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover.

Thus only shall Aaron enter the Shrine: with a bull of the herd for a sin offering and a ram for a burnt offering.—

He shall be dressed in a sacral linen tunic, with linen breeches next to his flesh, and be girt with a linen sash, and he shall wear a linen turban. They are sacral vestments; he shall bathe his body in water and then put them on.—

And from the Israelite community he shall take two he-goats for a sin offering and a ram for a burnt offering.

Aaron is to offer his own bull of sin offering, to make expiation for himself and for his household.

Aaron shall take the two he-goats and let them stand before the LORD at the entrance of the Tent of Meeting;

and he shall place lots upon the two goats, one marked for the LORD and the other marked for Azazel.

Aaron shall bring forward the goat designated by lot for the LORD, which he is to offer as a sin offering;

while the goat designated by lot for Azazel shall be left standing alive before the LORD, to make expiation with it and to send it off to the wilderness for Azazel.

Aaron shall then offer his bull of sin offering, to make expiation for himself and his household. He shall slaughter his bull of sin offering,

and he shall take a panful of glowing coals scooped from the altar before the LORD, and two handfuls of finely ground aromatic incense, and bring this behind the curtain.

He shall put the incense on the fire before the LORD, so that the cloud from the incense screens the cover that is over [the Ark of] the Pact, lest he die.

He shall take some of the blood of the bull and sprinkle it with his finger over the cover on the east side; and in front of the cover he shall sprinkle some of the blood with his finger seven times.

He shall then slaughter the people’s goat of sin offering, bring its blood behind the curtain, and do with its blood as he has done with the blood of the bull: he shall sprinkle it over the cover and in front of the cover.

Thus he shall purge the Shrine of the uncleanness and transgression of the Israelites, whatever their sins; and he shall do the same for the Tent of Meeting, which abides with them in the midst of their uncleanness.

When he goes in to make expiation in the Shrine, nobody else shall be in the Tent of Meeting until he comes out.When he has made expiation for himself and his household, and for the whole congregation of Israel,

he shall go out to the altar that is before the LORD and purge it: he shall take some of the blood of the bull and of the goat and apply it to each of the horns of the altar;

and the rest of the blood he shall sprinkle on it with his finger seven times. Thus he shall cleanse it of the uncleanness of the Israelites and consecrate it.

When he has finished purging the Shrine, the Tent of Meeting, and the altar, the live goat shall be brought forward.

Aaron shall lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat; and it shall be sent off to the wilderness through a designated man.

Thus the goat shall carry on it all their iniquities to an inaccessible region; and the goat shall be set free in the wilderness.

And Aaron shall go into the Tent of Meeting, take off the linen vestments that he put on when he entered the Shrine, and leave them there.

He shall bathe his body in water in the holy precinct and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people.

The fat of the sin offering he shall turn into smoke on the altar.

He who set the Azazel-goat free shall wash his clothes and bathe his body in water; after that he may reenter the camp.

The bull of sin offering and the goat of sin offering whose blood was brought in to purge the Shrine shall be taken outside the camp; and their hides, flesh, and dung shall be consumed in fire.

He who burned them shall wash his clothes and bathe his body in water; after that he may re-enter the camp.

And this shall be to you a law for all time: In the seventh month, on the tenth day of the month, you shall practice self-denial; and you shall do no manner of work, neither the citizen nor the alien who resides among you.

For on this day atonement shall be made for you to cleanse you of all your sins; you shall be clean before the LORD.

It shall be a sabbath of complete rest for you, and you shall practice self-denial; it is a law for all time.

The priest who has been anointed and ordained to serve as priest in place of his father shall make expiation. He shall put on the linen vestments, the sacral vestments.

He shall purge the innermost Shrine; he shall purge the Tent of Meeting and the altar; and he shall make expiation for the priests and for all the people of the congregation.

This shall be to you a law for all time: to make atonement for the Israelites for all their sins once a year.And Moses did as the LORD had commanded him.

Mark, the tenth day of this seventh month is the Day of Atonement. It shall be a sacred occasion for you: you shall practice self-denial, and you shall bring an offering by fire to the LORD;

you shall do no work throughout that day. For it is a Day of Atonement, on which expiation is made on your behalf before the LORD your God.

Indeed, any person who does not practice self-denial throughout that day shall be cut off from his kin;

and whoever does any work throughout that day, I will cause that person to perish from among his people.

Do no work whatever; it is a law for all time, throughout the ages in all your settlements.

It shall be a sabbath of complete rest for you, and you shall practice self-denial; on the ninth day of the month at evening, from evening to evening, you shall observe this your sabbath.

Cry with full throat, without restraint;Raise your voice like a ram’s horn!Declare to My people their transgression,To the House of Jacob their sin.

To be sure, they seek Me daily,Eager to learn My ways.Like a nation that does what is right,That has not abandoned the laws of its God,They ask Me for the right way,They are eager for the nearness of God:

“Why, when we fasted, did You not see?When we starved our bodies, did You pay no heed?”Because on your fast dayYou see to your businessAnd oppress all your laborers!

Because you fast in strife and contention,And you strike with a wicked fist!Your fasting today is not suchAs to make your voice heard on high.

Is such the fast I desire,A day for men to starve their bodies?Is it bowing the head like a bulrushAnd lying in sackcloth and ashes?Do you call that a fast,A day when the LORD is favorable?

No, this is the fast I desire:To unlock fetters of wickedness,And untie the cords of the yoke^-aTo let the oppressed go free;To break off every yoke.

It is to share your bread with the hungry,And to take the wretched poor into your home;When you see the naked, to clothe him,And not to ignore your own kin.

Then shall your light burst through like the dawnAnd your healing spring up quickly;Your Vindicator shall march before you,The Presence of the LORD shall be your rear guard.

Then, when you call, the LORD will answer;When you cry, He will say: Here I am.If you banish the yoke from your midst,The menacing hand,^-b and evil speech,

And you offer your compassion to the hungryAnd satisfy the famished creature—Then shall your light shine in darkness,And your gloom shall be like noonday.

me to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walketh on the earth -all of them corrupted their ways and their orders, and they began to devour each other, and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually.

[And of the children of Israel it hath been written and ordained: If they turn to Him in righteousness, He will forgive all their transgressions and pardon all their sins. It is written and ordained that He will show mercy to all who turn from all their guilt once each year.]

When men began to increase on earth and daughters were born to them,

the divine beings saw how beautiful the daughters of men were and took wives from among those that pleased them.—

The LORD said, “My breath shall not abide in man forever, since he too is flesh; let the days allowed him be one hundred and twenty years.”...

And the LORD regretted that He had made man on earth, and His heart was saddened.

The LORD said, “I will blot out from the earth the men whom I created—men together with beasts, creeping things, and birds of the sky; for I regret that I made them.”

והיו ימיו, he will be given a certain length of time within which to repent his sins;

...It says "and He was sad to His heart" and there is no sadness without mourning, as it says "[The king] was sad about his son" (I Shmuel 19:3).

ויתעצב אל לבו, seeing that G’d does not want even the guilty to die instead of finding their way back. The opposite “emotion” of G’d to the one expressed here is found in Psalms 104,31 ישמח ה' במעשיו, “the Lord ‘enjoys’ the deeds of His creatures.”

And the sons of Jacob slaughtered a kid, and dipped the coat of Joseph in the blood, and sent (it) to Jacob their father on the tenth of the seventh month. And he mourned all that night, for they had brought it to him in the evening, and he became feverish with mourning for his death, and he said: "An evil beast hath devoured Joseph"; and all the members of his house [mourned with him that day, and they] were grieving and mourning with him all that day. And his sons and his daughter rose up to comfort him, but he refused to be comforted for his son. And on that day Bilhah heard that Joseph had perished, and she died mourning him, and she was living in Qafrâtêf and Dinah also, his daughter, died after Joseph had perished...For this reason it is ordained for the children of Israel that they should afflict themselves on the tenth of the seventh month--on the day that the news which made him weep for Joseph came to Jacob his father --that they should make atonement for themselves thereon with a young goat on the tenth of the seventh month, once a year, for their sins; for they had grieved the affection of their father regarding Joseph his son. And this day hath been ordained that they should grieve thereon for their sins, and for all their transgressions and for all their errors, so that they might cleanse themselves on that day once a year.

This, then, is the line of Jacob:At seventeen years of age, Joseph tended the flocks with his brothers, as a helper to the sons of his father’s wives Bilhah and Zilpah. And Joseph brought bad reports of them to their father.

Does incense effect atonement? The Torah mentions the concept of atonement only with regard to offerings. Yes, as Rabbi Ḥananya teaches in a baraita: We learned of the incense that it effects atonement, as it is stated: “And he put on the incense and made atonement for the people” (Numbers 17:12). And the school of Rabbi Yishmael taught: For what does incense effect atonement? For slander. And why is that? Let something that is done in secret, i.e., the incense, which is burned in seclusion within the Sanctuary, come and effect atonement for an act done in secret, i.e., slander, which is generally said in private.

His brothers answered, “Do you mean to reign over us? Do you mean to rule over us?” And they hated him even more for his talk about his dreams.

§ The mishna continues: After this oath, he would leave them and cry and they would leave him and cry. The Gemara explains: He turned aside and cried due to the indignity that they suspected him of being a Sadducee; and they turned aside and cried, as Rabbi Yehoshua ben Levi said: One who suspects the innocent of indiscretion is afflicted in his body. The High Priest might in fact be beyond reproach and they may have suspected him falsely. The Gemara asks: And why were the Elders so insistent that the High Priest take an oath? The Gemara explains: So that he would not prepare the incense and light it outside in the Sanctuary, before entering the Holy of Holies, and bring the coal pan with the incense already burning on it into the Holy of Holies in the manner that the Sadducees did. Since the High Priest is alone inside the Sanctuary and there is no way to ascertain whether he is in fact performing the service in the proper manner, the Elders insisted that he take an oath to perform it according to their instructions.

a man came upon him wandering in the fields. The man asked him, “What are you looking for?”

He answered, “I am looking for my brothers. Could you tell me where they are pasturing?”

The man said, “They have gone from here, for I heard them say: Let us go to Dothan.” So Joseph followed his brothers and found them at Dothan.

...and it shall be sent off to the wilderness through a designated man.

When Joseph came up to his brothers, they stripped Joseph of his tunic, the ornamented tunic that he was wearing,

...They said about Joseph the righteous: Each and every day, the wife of Potiphar seduced him with words. In addition, the clothes that she wore to entice him in the morning, she did not wear to entice him in the evening. The clothes that she wore to entice him in the evening, she did not wear to entice him in the morning of the next day.

After sacrificing these offerings, he sanctified his hands and feet and removed the golden garments, and he descended into the ritual bath and immersed and ascended and dried himself. They brought him the white garments again, and he dressed in them and sanctified his hands and feet. Afterward he entered the Holy of Holies to take out the incense spoon and the coal pan, which he had brought there earlier. He again sanctified his hands and feet and removed the white garments and descended to the ritual bath and immersed and ascended and dried himself with a towel. They brought him the golden garments, and he dressed in them and sanctified his hands and feet and entered the Sanctuary to burn the afternoon incense and to remove the ashes from the lamps, which signified the end of the day’s service. And he sanctified his hands and feet and removed the golden garments, and he descended to the ritual bath and immersed and ascended and dried himself. They then brought him his own clothing and he dressed, since the service was complete and Yom Kippur was over; and the people escort him to his house in deference to him. And the High Priest would make a feast for his loved ones and his friends when he emerged in peace from the Sanctuary.

And removing his signet ring from his hand, Pharaoh put it on Joseph’s hand; and he had him dressed in robes of fine linen, and put a gold chain about his neck.

When Ravin came from Eretz Yisrael to Babylonia he stated this tradition in a clearer fashion: With regard to the belt of the High Priest on Yom Kippur, everyone agrees that it is made of fine linen, as stated in the Torah. With regard to the belt of the High Priest during the rest of the days of the year, everyone agrees that it is a mixture of diverse kinds. They disagreed only with regard to the belt of the common priest both during the rest of the days of the year and on Yom Kippur, as Rabbi Yehuda HaNasi says: It was a mixture of diverse kinds, and Rabbi Elazar, son of Rabbi Shimon, says it was made of linen.

Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone withdraw from me!” So there was no one else about when Joseph made himself known to his brothers.

When he goes in to make expiation in the Shrine, nobody else shall be in the Tent of Meeting until he comes out.When he has made expiation for himself and his household, and for the whole congregation of Israel,

Then they took Joseph’s tunic, slaughtered a kid, and dipped the tunic in the blood.

HALAKHAH: “Seven days before the Day of Atonement,” etc. Rebbi Abba in the name of Rebbi Joḥanan understood if from the following: As he did on that day, these are the seven days of initiation. Did the Eternal command for future generations. To make, this is the goat of the Day of Atonement.

And lest you say: Is it only I who need atonement? Israel, too, needs atonement, viz. (Vayikra 9:3): "And to the children of Israel shall you speak, saying: Take a kid of goats for a sin-offering, and a calf, etc." And why was it Israel's lot to bring more than Aaron? He said to them: You are culpable in the beginning and culpable in the end. In the beginning (at the sale of Yosef) — (Bereshith 37:31): "And they slaughtered a kid of goats, etc."; in the end — (Shemoth 32:8): "They have made for themselves a molten calf." Let a kid of goats come and atone for the "act" of goats, let a calf come and atone for the "act" of the calf.

...The sin-offering, which was brought on the Day of Atonement (ibid. 16:3), was likewise explained as being an atonement for that sin. From this argument of our Sages I deduce that he-goats were always brought as sin-offerings, by individual persons and also by the whole congregation, viz., on the Festivals, New-moon, Day of Atonement, and for idolatry, because most of the transgressions and sins of the Israelites were sacrifices to spirits (se‘irim, lit., goats), as is clearly stated, "They shall no more offer their sacrifices unto spirits" (Lev. 17:7). Our Sages, however, explained the fact that goats were always the sin-offerings of the congregation, as an allusion to the sin of the whole congregation of Israel: for in the account of the selling of the pious Joseph we read, "And they killed a kid of the goats" (Gen. 37:31)...

Our sages (Bava Kama 92) point out that if a person has wronged his fellow man and regrets this wrong and determines not to act in the manner which had offended his fellow man he is not forgiven by G’d until after he has made an effort to obtain forgiveness by the aggrieved party first. At any rate, the Torah is not on record anywhere that Joseph did forgive his brothers. This was the reason why the sin committed against Joseph resulted in the ten martyrs being executed by torture at the hands of the Romans. I tend to think that of the word פשע in this verse contains an allusion. This sin could be divided into two parts. 1) the sin of the brothers including the unwitting part of it in their capacity as Joseph’s brothers. 2) The sin in their capacity as servants of the Lord G’d whom their father Yaakov revered. Had the Torah not wanted to hint that part of those sins had not been forgiven it should have written merely ועתה שא נא לפשעם, “and now, please, do forgive their sin (sing.).” The wording before us appears to make G’d’s forgiveness conditional on Joseph’s forgiveness. In other words: “if you Joseph forgive the sin of the brothers against you, then I G’d, will be able to forgive their sin seeing they are servants of the same G’d as your father Yaakov.” The concise meaning of the verse is: “the sin of the servants of your father’s G’d is the one they committed against their brother.”

Rabban Shimon ben Gamliel said: There were no days as joyous for the Jewish people as the fifteenth of Av and as Yom Kippur, as on them the daughters of Jerusalem would go out in white clothes, which each woman borrowed from another. Why were they borrowed? They did this so as not to embarrass one who did not have her own white garments. All the garments that the women borrowed require immersion, as those who previously wore them might have been ritually impure. And the daughters of Jerusalem would go out and dance in the vineyards. And what would they say? Young man, please lift up your eyes and see what you choose for yourself for a wife. Do not set your eyes toward beauty, but set your eyes toward a good family, as the verse states: “Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30), and it further says: “Give her the fruit of her hands, and let her works praise her in the gates” (Proverbs 31:31). And similarly, it says in another verse: “Go forth, daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his wedding, and on the day of the gladness of his heart” (Song of Songs 3:11). This verse is explained as an allusion to special days: “On the day of his wedding”; this is the giving of the Torah through the second set of tablets on Yom Kippur. The name King Solomon in this context, which also means king of peace, is interpreted as a reference to God. “And on the day of the gladness of his heart”; this is the building of the Temple, may it be rebuilt speedily in our days.

After a time, his master’s wife cast her eyes upon Joseph and said, “Lie with me.”