<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
<HTML><HEAD>
<META http-equiv=Content-Type content="text/html; charset=us-ascii">
<META content="MSHTML 6.00.2900.2963" name=GENERATOR></HEAD>
<BODY>
<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> YOM
KIPPUR - The Biblical Meaning of Kippurim</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Is the 'Day of ATONEMENT'
a precise translation for YOM<BR>KIPPUR? In English, the word 'atonement'
implies amends for a<BR>certain wrongdoing. In this sense, the 'Day of
Atonement'<BR>implies expiation for transgressions that may have
been<BR>committed over the course of the previous year. However, in<BR>Chumash
we find numerous instances in which the word<BR>"kippurim" is used in a very
different context.<BR> In the following shiur, we
examine the Torah's use of the<BR>word "kapara" in various contexts, in order to
arrive at a<BR>deeper understanding of its meaning in relation to Yom
Kippur.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE SHORESH K.P.R. --- A PROTECTIVE
COATING!<BR> We begin our shiur by examining the Torah's
very first<BR>use of the shoresh k.p.r. [chaf peyh reish] - as found
in<BR>Parshat Noach:<BR> "And God said to Noach: Make an ARK out of gopher
wood... -<BR> V'CHAFARTA alav - and you shall COAT IT from within in
and<BR> from without with - KOFER - pitch (a PROTECTIVE
COATING)."<BR> (see Breishit 6:14)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To protect ark from the
mighty waters of the flood, Noach<BR>is commanded to coat the gopher wood with a
protective<BR>covering. To describe this 'coating procedure', the Torah
uses<BR>the verb "v'chafarta" and the noun "kofer" ! Note how
both<BR>words stem from the same "shoresh" [root] of "k.p.r.".<BR> Hence,
the very first usage of "k.p.r." already indicates<BR>that this shoresh relates
to some sort of a 'protective<BR>covering'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* A PROTECTION GIFT<BR>
Later on in Sefer Breishit (in Parshat Va'yishlach), when<BR>Yaakov Avinu sends
a gift to appease his brother Esav, the<BR>Torah uses this same shoresh
["k.p.r."] to describe yet<BR>another form of protection. Review Breishit
32:20-21, noting<BR>how Yaakov explains the reason for sending this
gift:<BR> "Maybe, - A'CHA'PRA pa'nav - I can APPEASE him - with
this<BR> gift that I am sending..." (Br. 32:21)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In this narrative, Yaakov
is not asking Esav for<BR>forgiveness; rather he hopes that this gift will deter
Esav<BR>from attacking him. One could suggest that this gift is<BR>intended to
PROTECT Yaakov from Esav's anger.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* A COVERING OF THE
GROUND<BR> In Sefer Shmot, the Torah employs the shoresh
"k.p.r." to<BR>describe the manner in which the 'manna' covered the
ground:<BR> "And behold it was on the face of the wilderness thin
and<BR> flaky - k'KFOR - like 'frost' on the land." (Shmot
16:14)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though the precise Biblical meaning of
"kfor" is not<BR>quite clear, it undoubtedly relates to some type of
covering,<BR>such as the frost which covers the ground. [See also
Tehilim<BR>147:16 - "kfor k'efer y'fazer" (from daily davening).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* PROTECTION MONEY<BR> In
Parshat Mishpatim (see Shmot 21:30), the word "kofer"<BR>is used to describe a
payment which can be made in lieu of<BR>punishment. This payment can be
understood as PROTECTION from<BR>the actual punishment that is due.<BR>
Similarly, in Bamidbar 35:31 we find the prohibition of<BR>accepting "kofer
nefesh" - payment in lieu of capital<BR>punishment. In essence, this
'ransom money' [if accepted]<BR>would have served as 'protection' from the death
penalty.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SHORESH K.P.R. AND THE
MISHKAN<BR> Later on in Sefer Shmot (in Parshiot
Trumah/Tzaveh), in<BR>relation to the vessels of the Mishkan and its
dedication<BR>ceremony; we find several additional words that stem from
this<BR>same shoresh - "k.p.r." .<BR> We begin our study with the word
"kaporet", for this vessel<BR>is not only located in the "kodesh kedoshim" [holy
of holies],<BR>but it also later becomes the focal point of the Yom
Kippur<BR>"avoda" ritual. [See Vayikra 16:13-16!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>* THE KA'PORET<BR> Recall
that the "aron" (the holy ark) was an open, gold-<BR>plated wooden box that
contained the LUCHOT (see Shmot 25:10-<BR>11 & 25:21). To cover this "aron"
[and as we will suggest - to<BR>'protect' it], Moshe is commanded to make a
KAPORET (see 25:17-<BR>22). But this KAPORET (again note shoresh k.p.r.)
was not<BR>merely a lid - rather it was an elaborate golden cover with<BR>two
"keruvim" [cherubs] standing upon it.<BR> If the purpose of this "kaporet"
was simply to cover the<BR>"aron" - then it should have been called a "michseh"
- as the<BR>Torah uses that word to describe the cover of Noah's ark
in<BR>Breishit 8:13 and the cover for the Mishkan in Shmot 26:14.<BR>The very
fact that the Torah refers to this cover as a KAPORET<BR>(shoresh k.p.r.)
already suggests that there may be something<BR>'protective' about it.<BR>
However, the placement specifically of "keruvim" on the<BR>kaporet - provides us
with an excellent proof as to the<BR>'protective' nature of this covering.
To understand why,<BR>recall that first (and only other) time that we find
"keruvim"<BR>in Chumash was in regard to the "keruvim" whose purpose was
to<BR>PROTECT the path to Gan Eden (see Breishit 3:24). Just
as<BR>those "keruvim" protect the path to the "etz ha'chayim", the<BR>"keruvim"
on the kaporet serve to protect the "luchot".<BR> [See Mishlei 3:18!
Recall as well our shiur on Parshat<BR> Nitzavim where we used this
parallel to explain how the<BR> Mishkan, and possibly the entire land of
Israel become a<BR> 'Gan Eden' type environment, where God's Presence
becomes<BR> more intense.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Hence we conclude that its very name - the
"kaporet" -<BR>relates to the fact that it serves as a protective cover
for<BR>the "aron"!<BR> [Note also that the PA'ROCHET (a related
shoresh p.r.k) -<BR> the curtain which protects the "kodesh ha'kadoshim"-
is also<BR> embroidered with "kruvim" (see Shmot 26:31).
Symbolically,<BR> the also stand guard, protecting the "kodesh
kedoshim".]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>KIPPURIM & THE SEVEN DAY MILUIM
CEREMONY<BR> The first use of the actual word "kippurim"
itself is<BR>found in the commandment to perform a seven day
dedication<BR>ceremony for the Mishkan (better known as the MILUIM).<BR>
On each of those seven days, God instructs Moshe to offer a<BR>special korban
"chatat", whose blood was sprinkled on the<BR>"mizbeyach" (see Shmot 29:1,12) -
yet the purpose for this<BR>offering remains unclear. Note however, the
concluding verses<BR>of that commandment, paying attention to how the
Torah<BR>summarizes this daily offering, while referring to this
entire<BR>procedure as "kippurim" :<BR> "And each day [of the MILUIM] you
shall bring a PAR CHATAT<BR> for the KIPPURIM... (Shmot
29:36)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In that same description,
we find that the "kohanim" also<BR>required KAPARA during this seven day
ceremony - for the Torah<BR>uses the word "kapara" to describe the process of
sprinkling<BR>the blood of the "ayil" offering on their earlobes, thumbs,<BR>and
toes (see Shmot 29:1,19-21). Note how the Torah refers to<BR>this
procedure is referred to as KAPARA:<BR> "This [meat of the korban] shall
be eaten only by [the<BR> kohanim] - asher KUPAR bahen - who had KAPARA
from them<BR> [from the blood of this animal]... " (see Shmot
29:33)<BR> [See also parallel account in Vayikra 8:1-36,
noting<BR> 8:34]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Thus we find that the
primary purpose of the seven day<BR>MILUIM ceremony was to perform KAPARA on the
MIZBAYACH and on<BR>the KOHANIM.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> But what was the purpose
of this "kapara"? Was it<BR>necessary for the atonement of any specific
sin?<BR> Some commentators suggest that the kohanim
require<BR>"kapara" as atonement for "chet ha'egel" (the sin of the<BR>Golden
Calf/ see Rashi 29:1). However, that interpretation<BR>would force us to
accept the opinion that the commandment to<BR>build the Mishkan (in
Teruma/Tezave) was given after the<BR>events of "chet ha'egel" (and hence not in
chronological<BR>order). Yet that very topic is a major controversy
among<BR>commentators.<BR> Furthermore, even if we do accept that opinion,
surely the<BR>"mizbeyach" did nothing wrong. Why then would it require
a<BR>KIPPURIM procedure?<BR> <BR> Based on our
understanding of the shoresh k.p.r. above,<BR>one could suggest an alternate
reason for this "kapara"<BR>procedure - possibly, both the "mizbeyach" and the
kohanim<BR>require some sort of special
'protection'!<BR> But what would they need protection
from?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PROTECTION FROM THE
SHCHINA<BR> Recall from our shiurim on Sefer Shmot that
the primary<BR>purpose of the Mishkan was to create a site where the
SHCHINA<BR>[God's Divine Presence] could dwell:<BR> "And they shall make
for Me a sanctuary - v'SHACHANTI<BR> b'tocham"- that I may dwell among
them." (Shmot
25:8)<BR>
[See also Shmot 29:45-46]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, the MISHKAN
was supposed to create an<BR>environment similar to MA'AMAD HAR SINAI (see
Ramban on Shmot<BR>25:2) - and hence perpetuate that event.<BR> However,
as was the case at Har Sinai, the presence of the<BR>SHCHINA carried its
consequences. As we saw in our study of<BR>the 'Ten Commandments' - the
very presence of God's SHCHINA<BR>creates an environment where we find immediate
and severe<BR>punishment for any transgression.<BR> [For example, on the
very next day, Nadav and Avihu made one<BR> small mistake and they
received immediate punishment! See<BR> also earlier shiur in regard to the
13 midot ha'rachamim.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> One could suggest that it is specifically
because the<BR>Mishkan will be the site of God's SHCHINA, both the
"kohanim"<BR>and the "mizbayach" will require PROTECTION - and
hence<BR>"kapara! The "kohanim" - for they will need to officiate
in<BR>the Mishkan; and the "mizbayach" - for it is designated to<BR>become the
site where God's "korbanot" will be consumed (see<BR>Vayikra
9:24).<BR> Thus, this entire KIPPURIM ceremony could be
understood<BR>as symbolic, for it reflects the nature of the Divine<BR>encounter
which takes place in the Mishkan. Performing this<BR>procedure teaches Bnei
Yisrael that encountering the SHCHINA<BR>requires not only preparation and
readiness, but also<BR>protection from its
consequences.<BR> To support this interpretation, lets
examine yet another<BR>vessel in the Mishkan that requires yearly "kapara" -
the<BR>"mizbach ha'ketoret"!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE MIZBACH KETORET<BR> The
word KIPPURIM is mentioned once again at the end of<BR>Parshat Tzaveh, when the
MIZBACH KETORET [the incense alter]<BR>is first introduced (see Shmot 30:1-10).
Here, to our<BR>surprise, we find the first reference in Chumash to the day
of<BR>YOM KIPPUR itself!:<BR> "v'CHI'PER Aharon al kar'no'tav -
Aharon must KAPARA<BR> [sprinkle blood] on its corners ONCE A YEAR from
the blood<BR> of the CHATAT HA'KIPURIM. Once a year y'CHA'PER a'lav -
he<BR> must do KAPARA on it..." (Shmot 30:10)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though the Torah
(here) only tells us that this<BR>special procedure must be performed once a
year, later on, in<BR>Parshat Acharei Mot (see Vayikra 16:1-34) we find the
complete<BR>details of this CHATAT HA'KIPPURIM, including the precise
date<BR>when this procedure must be performed - i.e. the tenth day of<BR>the
SEVENTH month. [See also Bamidbar 29:11.]<BR> In
our study of Parshiot Trumah/Tzaveh, we noted two<BR>aspects are unique to this
MIZBACH KETORET:<BR> 1) It is the only vessel which requires this special
CHATAT<BR> KIPPURIM.<BR> [Note: In Acharei Mot we see
that also the PAROCHET and<BR> KAPORET need to be sprinkled
with the blood of the CHATAT<BR> HA'KIPPURIM, however it is
not mentioned in Sefer Shmot.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 2) It is LEFT OUT of the primary
presentation of the Mishkan<BR> and its vessels.<BR>
[Scan Shmot chapters 25->29/ note that 25:8 and 29:44<BR>
form 'bookends' which include almost all the vessels of<BR>
the Mishkan, except for the mizbach ktoret which is left<BR>
out until the very end (30:1-10/ note that this ends the<BR>
"dibur" which began in 25:1). See previous shiur on<BR>
Parshat Tzaveh.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Once again, the meaning of
the shoresh k.p.r. as<BR>protection can help us understand why. The ANAN KTORET
(cloud<BR>of smoke created when burning the ktoret) in the Ohel Moed<BR>acts as
a BUFFER between the SHCHINA in the Kodesh Kdoshim and<BR>the MIZBAYACH in the
AZARA (courtyard), thus protecting Bnei<BR>Yisrael. [Note parallel to the ANAN
on Har Sinai. Note<BR>"vayered Hashem b'ANAN..." (see Shmot
34:5)]<BR> Because the MIZBACH KETORET protects Bnei
Yisrael each<BR>day when the ktoret is offered, it requires a yearly
CHATAT<BR>HA'KIPPURIM!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YOM HA'SHMINI - THE 8th Day DEDICATION
CEREMONY<BR> An additional link between Yom Kippur and
our<BR>interpretation of "kapara" can be found by examining the<BR>korbanot of
the YOM HA'SHMINI ceremony (the eighth day/ read<BR>Vayikra 9:1-24), the first
day in which the MISHKAN began to<BR>function.<BR> Once
again, special korbanot are offered for the purpose<BR>of "kapara". From the
psukim describing these korbanot, one<BR>could suggest that this KAPARA is
necessary to protect Bnei<BR>Yisrael from the SHCHINA which is to appear on this
day:<BR> "This is the procedure which you must do, and God's
glory<BR> (KVOD HASHEM) will appear unto you... Go near the
mizbayach<BR> and offer you chatat and olah - v'CHA'PER - on your
behalf<BR> and on the behalf of the people..."( 9:6-7)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It should come as no
surprise that the korbanot offered<BR>at that inauguration ceremony are almost
identical to the<BR>korbanot offered yearly on YOM KIPPUR. In each ceremony,
there<BR>is a special chatat & olah offered both by AHARON and by
the<BR>PEOPLE. The following table summarizes this parallel between<BR>Vayikra
9:1-3 and 16:1-5:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
YOM HA'SHMINI YOM
KIPPUR
NOTE<BR>
============
==========
==== <BR>AHARON<BR>
Chatat
Egel* Par [An
EGEL is a baby PAR]<BR>
Olah
Ayil
Ayil</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AM YISRAEL<BR>
Chatat
Seir Seir<BR>
Olah Egel + Keves
Ayil [A Keves is baby Ayil]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In each case Aharon offers
a PAR CHATAT and AYIL OLAH (an<BR>EGEL is simply a baby PAR/ this change most
probably relates<BR>to chet ha'egel). Likewise, Am Yisrael offers a SEIR
CHATAT<BR>and AYIL OLAH (a keves is a baby ayil). Despite these
minor<BR>differences, they are basically the same type of
korban.<BR> [See article by Rav Yoel Bin Nun in Megadim
Vol. #8]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YOM KIPPUR - A YEARLY "YOM
HA'SHMINI"<BR> The above parallel indicates that Yom
Kippur can be<BR>considered as a 'yearly repetition of the korbanot of
the<BR>Mishkan's inauguration ceremony on YOM
HA'SHMINI.<BR> This parallel underscores the very nature
of YOM KIPPUR.<BR>It suggests that the primary purpose of the "avodat
Kohen<BR>Gadol" is to PREPARE the Mikdash for the FORTHCOMING year,<BR>just as
the korbanot of YOM HA'SHMINI prepared the Mishkan for<BR>its original
use.<BR> Likewise, the "kapara" can be understood in a similar<BR>fashion.
Once a year, it is necessary to perform a procedure<BR>that will PROTECT Am
Yisrael from the consequences of HITGALUT<BR>SHCHINA. This KAPARA process, which
enables Bnei Yisrael's<BR>encounter with the SHCHINA in the MISHKAN, must be
'renewed'<BR>once a year.<BR> In fact, Parshat Acharei
Mot may allude to this very<BR>concept in the pasuk which completes the
commandment to<BR>sprinkle the blood on the KAPORET:<BR> "v'CHI'PER - And
he [the kohen] shall do KAPARA [sprinkling<BR> the blood] on the KODESH,
from the uncleanliness of Bnei<BR> Yisrael... and thus he must do to the
Ohel Moed - ha'SHOCHEN<BR> iy'tam - He who dwells among them, EVEN WHILE
THEY ARE<BR> 'TAMEY' [spiritually unclean]..." (Vayikra
16:16)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> EVEN THOUGH Am Yisrael may
become TAMEY (due to their<BR>sins), the SHCHINAH can remain in their
midst! However, Bnei<BR>Yisrael still require KAPARA - to PROTECT them
from the<BR>SHCHINA and its consequences.<BR> [Note: See Vayikra 18:24-27
in regard to the relationship<BR> between TUMAH & sin.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ATONEMENT or PROTECTION<BR>
In Sefer Shmot we find an additional use of the shoresh<BR>k.p.r. when Moshe
ascends Har Sinai to ask God to forgive Bnei<BR>Yisrael for their sin at chet
ha'egel:<BR> "And Moshe told the people, you have committed a
terrible<BR> sin, and now I will go up to God, possibly - A'CHAPRA [I
can<BR> achieve KAPARA] - for your sins." (Shmot 32:30)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> When reading this pasuk,
we usually understand A'CHAPRA<BR>as asking for forgiveness. However, one could
understand that<BR>Moshe is asking God to PROTECT Bnei Yisrael from
the<BR>punishment which they deserve. Undoubtedly, this protection<BR>from
punishment leads to ultimate forgiveness. This explains<BR>why later in Chumash,
the word "chapara" may actually
imply<BR>forgiveness.<BR> The classic example is found
in Parshat Vayikra in<BR>relation to the korban CHATAT & ASHAM (4:1-5:26).
Note that<BR>each type of korban concludes with the
phrase:<BR> "v'CHI'PER alav ha'Kohen, v'NIS'LACH
lo..."<BR> (see Vayikra
4:20,26,31,35; 5:10,13,18,26)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on our understanding
of k.p.r. one could suggest<BR>that the sprinkling of the blood (the technical
"kapara") by<BR>the kohen PROTECTS the owner of the korban from his
due<BR>punishment for his transgression (the conceptual "kapara").<BR>Then -
v'NISLACH lo - God forgives him for that sin. Thus, the<BR>KAPARA 'process'
enables the SLICHA 'effect'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHY ON THE 10th of
TISHREI<BR> Although we have explained the necessity of
offering a<BR>yearly CHATAT KIPPURIM in the Mishkan, we have not
explained<BR>why it must be performed on the tenth of Tishrei. In fact,<BR>based
on the parallel to YOM HA'SHMINI, the first of Nisan<BR>would seem to be a more
logical date!<BR> Most probably this date was chosen for
a historical<BR>reason. On the tenth of Tishrei, Bnei Yisrael received
the<BR>SECOND LUCHOT and were thus forgiven for chet ha'egel. Due to<BR>God's
attributes of Mercy - the 13 MIDOT HA'RACHAMIM, God<BR>agreed to allow His
SHCHINA to remain with Am Yisrael, EVEN<BR>THOUGH they may not be worthy. [See
Shmot 34:9, and shiur on<BR>the 13 MIDOT.]<BR> On the
anniversary of this event, the day on which Bnei<BR>Yisrael received the Torah
at the level which they can<BR>maintain, we re-enact Ma'amad Har Sinai for it is
a day of<BR>HITGALUT SHCHINA. Just like Moshe Rabeinu, we can neither eat<BR>nor
drink (Dvarim 9:9), nor wear shoes (see Shmot 3:5). In<BR>this manner, we
also prepare ourselves for this awesome day<BR>(See Yoma
2a).<BR> However, specifically BECAUSE this is a day of
HITGALUT,<BR>Bnei Yisrael require PROTECTION from the SHCHINA. Therefore,<BR>the
CHATAT HA'KIPPURIM must be offered, for we are privy to a<BR>relationship which
we may not deserve. It is this HITGALUT<BR>which enables the forgiveness of our
sins on this day, just as<BR>it enabled the forgiveness of chet ha'egel several
thousand<BR>year ago.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YOM KIPPUR<BR> True
atonement is accomplished only by teshuva. However,<BR>YOM KIPPUR allows for the
special relationship between God and<BR>Am Yisrael to continue. By understanding
the protective nature<BR>of the AVODAT YOM KIPPUR by the Kohen Gadol, we can
better<BR>appreciate God's CHESED (kindness) in allowing us this
special<BR>relationship, even though we may not deserve it.
That<BR>understanding should encourage us not only to take advantage<BR>of the
opportunity for atonement on this special day, but also<BR>to grasp any
opportunity for spiritual growth during the<BR>course of the year to
come.<BR> "Yhi ratzon" that God should enact His MIDOT
HA'RACHAMIM<BR>on this Yom Kippur, and enable us to meet the many
challenges<BR>that face our Nation this coming year.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
gemar chatima
tova,<BR>
menachem</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>FOR FURTHER IYUN<BR>=================</DIV>
<DIV> </DIV>
<DIV>A. Note that the parsha describing YOM KIPPUR in Chumash is<BR>presented in
relation to the death of Nadav an Avihu which<BR>took place during that
inauguration ceremony on YOM HA'SHMINI/<BR>See 10:1-4, and relate to 16:1.<BR>1.
Based on the above shiur, why do you think Nadav and Avihu<BR>thought it
necessary to offer specifically ktoret, and<BR>specifically when they saw
HITGALUT?<BR>2. Were they wrong? If not, why were they punished?<BR>3. Is there
any other case in Chumash where ktoret is offered<BR>to protect Bnei Yisrael
from punishment?</DIV>
<DIV> </DIV>
<DIV>B. Note that on Yom HaShmini, also a Korban Shlamim was<BR>offered (see
Vayikra 9:3-4)<BR>1. Why is this korban not offered on Yom Kippur?<BR>2. Can you
relate this question to why the tzibur brings a<BR>korban shlamim davka, and
only, on Shavuot (see shtei<BR>ha'lechem in Parshat Emor /see also previous
shiur on<BR>Shavuot!)</DIV>
<DIV> </DIV>
<DIV>C. Based on our shiur on Rosh Hashana, one could suggest
an<BR>additional reason why this procedure in necessary in the<BR>SEVENTH month.
After we request that God show His Providence<BR>over us on Rosh Hashana. If we
ask for His special HASHGACHA<BR>on the land and the rainfall, we must be ready
for its<BR>consequences.<BR>1. Relate this to last week's shiur on Rosh Hashana
and the<BR>nature of all CHAGEI TISHREI.</DIV>
<DIV> </DIV>
<DIV>D. Sefer Shmot never states the specific day in which the<BR>SECOND LUCHOT
were given. Read Devarim 9:8-10:11 to understand<BR>how Chazal reach the
conclusion that it took place on 10<BR>Tishrei.<BR></FONT></DIV></BODY></HTML>