Based on atonement service of the Kohein Gadol, the High Priest, as described in Mishna Yoma (Tractate Moed)
The Kohein Gadol prepared for a week
Wore gold for the daily rituals that day and white linen for the atonement sacrifices
Offering of a bull:
- First: his sins and those of his family
- Second: the sins of the Kohanim
- Third: the sins of all Israel
- People prostrated themselves
- Responded: “Praised is His name, whose glorious kingdom is forever and ever.”
- one goat sent off to the wilderness for Azazel
- one sacrificed as a sin offering
על העבודה כיצד כל זמן שעבודת בית המקדש קיימת העולם מתברך על יושביו וגשמים יורדין בזמנן שנאמר (דברים יא) (לאהבה את ה׳ אלהיכם) ולעבדו בכל לבבכם ובכל נפשכם ונתתי מטר ארצכם בעתו יורה ומלקוש [וגו'] ונתתי עשב בשדך לבהמתך. ובזמן שאין עבודת בית המקדש קיימת אין העולם מתברך על יושביו ואין הגשמים יורדין בזמנן שנאמר (שם) השמרו לכם פן יפתה לבבכם ...... הא למדת שאין עבודה שהיא חביבה לפני הקב״ה יותר מעבודת בית המקדש:
On the Temple service. How so? While the Holy Temple was still standing, the land was blessed for its inhabitants and rains fell at the proper time, as it says (Deuteronomy 11:13–14), “To love the Eternal your God and to serve Him with all your heart and all your soul, and I will give you rain in your land in season, the early rain and the late…and I will give grass to your fields for your animals.” And when the Temple is not standing, the land is not blessed for its inhabitants and the rains do not come in season, as it says (Deuteronomy 11:16–17), “Guard yourselves from your heart’s temptation…and He will shut up the heavens and there will be no rain.” ....
This teaches you that there is no service dearer to the Holy Blessed One than the service of the Holy Temple.
בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:
דברי ר' מאיר. וחכמים אומרים "עונות" – אלו הזדונות. "פשעיהם" – אלו המרדים. "חטאתם" – אלו השגגות. מאחר שהוא מתודה על הזדונות ועל המרדים חוזר ומתודה על השגגות?! אלא כך היה מתודה: אנא השם, חטאתי עויתי, פשעתי לפניך אני וביתי. אנא השם, כפר נא לחטאים ולעונות ולפשעים שחטאתי ושעויתי ושפשעתי לפניך אני וביתי ככתוב בתורת משה "כי ביום הזה יכפר עליכם לטהר אתכם".
These are the words of R. Meir. And the sages say: "Transgressions" — these are the deliberate sins. "their offenses" — these are (the sins of) rebellion. "their sins" — these are the unwitting sins. Now if he already confessed for deliberate sins and sins of rebellion, does he now go back and confess for unwitting sins! Rather, the formula for confession is: "Ana Hashem, I have sinned, I have transgressed, I have offended before You, I and my household. Ana Hashem, atone I beseech You, for the sins and the transgressions, and the offenses, that I have sinned, and transgressed, and offended before You, I and my household, as it is written in the Torah of Moses, Your servant 'For on this day He shall atone for you to cleanse you.'"
May it be Your Will Adonoy, our God, and God of our fathers, that this year approaching us and all Your people, the House of Yisrael, be a year in which Your good treasure will be opened for us, a year of plenty, a year of blessing, a year of good decrees declared by You, a year of grain, wine and oil, a year of profit and success, a year of Your Divine Presence in Your Temple, a year of economic stability, a year of good life, in Your presence, a year of dew and rain, and warmth, a year of deliciously sweet fruits, a year of atonement for all our iniquity, a year in which our food and drink will be blessed, a year of [prosperity in] business, a year of attending our Holy Temple, a year of abundance, a year of delight, a year in which our offspring and the fruit of our land will be blessed, a year in which our going and coming will be blessed, a year in which our community will be delivered, a year in which Your mercy will be aroused upon us, a year of peace and tranquility, a year in which You lead us upright to our land, a year in which no woman will suffer a miscarriage, a year in which You bring us [all] joyfully to our land, a year in which Your people Yisrael will not be in need of one another's [help], nor the help of any other people, for You will bless the work of their hands. And for the people of Sharon, he would pray: May it be Your will, Adonoy, our God, and God of our fathers, that their homes shall not become their graves.156
(כא) אֱמֶת מַה נֶּהְדָּר הָיָה כֹּהֵן גָּדוֹל בְּצֵאתוֹ מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים בְּשָׁלוֹם בְּלִי פֶגַע:
(כב) כְּאֹהֶל הַנִּמְתַּח בְּדָרֵי מַעְלָה. מַרְאֵה כֹהֵן:
(כג) כִּבְרָקִים הַיּוֹצְאִים מִזִּיו הַחַיּוֹת. מַרְאֵה כֹהֵן:
(כד) כְּגֹדֶל גְּדִילִים בְּאַרְבַּע קְצָווֹת. מַרְאֵה כֹהֵן:
(כה) כִּדְמוּת הַקֶּשֶׁת בְּתוֹךְ הֶעָנָן. מַרְאֵה כֹהֵן:
(כו) כְּהוֹד אֲשֶׁר הִלְבִּישׁ צוּר לִיצוּרִים. מַרְאֵה כֹהֵן:
(כז) כְּוֶרֶד הַנָּתוּן בְּתוֹךְ גִּנַּת חֶמֶד. מַרְאֵה כֹהֵן:
(כח) כְּזֵר הַנָּתוּן עַל מֵצַח מֶלֶךְ. מַרְאֵה כֹהֵן:
(כט) כְּחֶסֶד הַנִּתַּן עַל פְּנֵי חָתָן. מַרְאֵה כֹהֵן:
(ל) כְּטֹהַר הַנָּתוּן בְּצָנִיף טָהוֹר. מַרְאֵה כֹהֵן:
(לא) כְּיוֹשֵׁב בְּסֵתֶר לְחַלּוֹת פְּנֵי מֶלֶךְ. מַרְאֵה כֹהֵן:
(לב) כְּכוֹכָב הַנֹּגַהּ בִּגְבוּל מִזְרָח. מַרְאֵה כֹהֵן:
(לג) כִּלְבוּשׁ מְעִיל וּכְשִׁרְיוֹן צְדָקָה. מַרְאֵה כֹהֵן:
(לד) כְּמַלְאָךְ הַנִּצָּב עַל רֹאשׁ דֶּרֶךְ. מַרְאֵה כֹהֵן:
(לה) כְּנֵר הַמֵּצִיץ מִבֵּין הַחַלּוֹנוֹת. מַרְאֵה כֹהֵן:
(לו) כְּשָׂרֵי צְבָאוֹת בְּרֹאשׁ עַם קֹדֶשׁ. מַרְאֵה כֹהֵן:
(לז) כְּעוֹז אֲשֶׁר הִלְבִּישׁ טָהוֹר לַמִּטַּהֵר מַרְאֵה כֹהֵן:
(לח) כְּפַעֲמוֹנֵי זָהָב בְּשׁוּלֵי הַמְּעִיל. מַרְאֵה כֹהֵן: כְּצוּרַת הַבַּיִת
(לט) וּפָרֹכֶת הָעֵדוּת. מַרְאֵה כֹהֵן:
(מ) כִּקְהִלָּה מְכֻסָּה תְּכֵלֶת וְאַרְגָּמָן. מַרְאֵה כֹהֵן:
(מא) כְּרוֹאֶה זְרִיחַת שֶׁמֶשׁ עַל הָאָרֶץ. מַרְאֵה כֹהֵן:
(מב) כְּשׁוֹשַׁנַּת גַּן בֵּין הַחוֹחִים. מַרְאֵה כֹהֵן:
(מג) כְּתַבְנִית כְּסִיל עָשׁ וְכִימָה מִתֵּימָן. מַרְאֵה כֹהֵן:
(מד) כָּל אֵֽלֶּה בִּהְיוֹת הַהֵיכָל עַל יְסוֹדוֹתָיו. וּמִקְדַּשׁ הַקֹּֽדֶשׁ עַל מְכוֹנוֹתָיו. וְכֹהֵן גָּדוֹל עוֹמֵד וּמְשָׁרֵת. דּוֹרוֹ רָאוּ וְשָׂמָֽחוּ:
(21) How truly glorious was the High Priest as he left the Holy of Holies, peacefully, unharmed.
(22) As the canopy of the heavens stretched out on high, was the appearance of the High Priest.
(23) As the glitter of light emanating from the brilliance of the Chayos, was the appearance of the High Priest.
(24) As the beautiful [blue] thread in the fringes of the four corners of a garment, was the appearance of the High Priest.
(25) As the rainbow in the clouds, was the appearance of the High Priest.
(26) As the garment of majestic splendor with which the Creator attired His creatures, was the appearance of the High Priest.
(27) As a rose planted in a beautiful garden, was the appearance of the High Priest.
(28) As a crown set upon a king's forehead, was the appearance of the High Priest.
(29) As the grace reflected in the face of a groom, was the appearance of the High Priest.
(30) As the purity of the pure mitre,was the appearance of the High Priest.
(31) As he [Moshe] who was concealed, pleading before God, was the appearance of the High Priest.
(32) As the bright star shining in the east, was the appearance of the High Priest.
(33) As one enwrapped in a cloak and breastplate of righteousness, was the appearance of the High Priest.
(34) As the angel that stood at the head of the path, was the appearance of the High Priest.
(35) As the candle that shines in the windows, was the appearance of the High Priest.
(36) As the officers as the head of the [army of] holy people, was the appearance of the High Priest.
(37) As the [garments of spiritual] might with which the pure one [Moshe] dressed him, [Aharon] who purified others, was the appearance of the High Priest.
(38) As the [brilliance of the] golden bells along the bottom of the [priestly] cloak, was the appearance of the High Priest. As the beautifully decorated Temple,
(39) and the colorful curtain, was the appearance of the High Priest.
(40) As a chamber hung with tapestries of blue and purple, was the appearance of the High Priest.
(41) As the sight of the rising sun on the earth, was the appearance of the High Priest.
(42) As a rose garden between the thorns, was the appearance of the High Priest.
(43) As the likeness of Arcturus, Orion and Pleiades, from the [heavenly chambers] of the south, was the appearance of the High Priest.
(44) All this took place when the Temple was on its foundation, and the Holy Sanctuary was on its site, and the High Priest stood and served. His generation saw and rejoiced.
(מד) כָּל אֵֽלֶּה בִּהְיוֹת הַהֵיכָל עַל יְסוֹדוֹתָיו. וּמִקְדַּשׁ הַקֹּֽדֶשׁ עַל מְכוֹנוֹתָיו. וְכֹהֵן גָּדוֹל עוֹמֵד וּמְשָׁרֵת. דּוֹרוֹ רָאוּ וְשָׂמָֽחוּ: אַשְׁרֵי עַֽיִן רָאֲתָה כָל אֵֽלֶּה. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ:
(מה) אַשְׁרֵי עַֽיִן רָאֲתָה אָהֳלֵֽנוּ. בְּשִׂמְחַת קְהָלֵֽנוּ. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ:
(מו) אַשְׁרֵי עַֽיִן רָאֲתָה גִילֵֽנוּ. דִּיצַת קְהָלֵֽנוּ. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ:
(מז) אַשְׁרֵי עַֽיִן רָאֲתָה הַמְּשׁוֹרְרִים. וְכָל מִינֵי שִׁירִים. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ:
(מח) אַשְׁרֵי עַֽיִן רָאֲתָה זְבוּל הַמְתֻכָּן. חַי בּוֹ שָׁכָן. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ:
(מט) אַשְׁרֵי עַֽיִן רָאֲתָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה. עַם שׁוֹאֶֽבֶת רֽוּחַ הַקֹּֽדֶשׁ רֽוּחַ נְדִיבָה. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ: אַשְׁרֵי עַֽיִן רָאֲתָה פְּרִישַׁת כֹּהֵן בְּרֶֽשֶׁם. צוֹעֵק אָֽנָּא הַשֵּׁם. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ:
(נ) אַשְׁרֵי עַֽיִן רָאֲתָה קְהַל קְדוֹשִׁים. רוֹגְשִׁים בְּבֵית קָדְשֵׁי הַקֳּדָשִׁים. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ:
(נא) אַשְׁרֵי עַֽיִן רָאֲתָה שָׁנִי הַמְלֻבָּן. מִשְּׂעִיר הַקָּרְבָּן. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ:
(נב) אַשְׁרֵי עַֽיִן רָאֲתָה תְּמִידִים קְרֵבִים. בְּשַֽׁעַר בַּת רַבִּים. הֲלֹא לְמִשְׁמַע אֹֽזֶן דָּאֲבָה נַפְשֵֽׁנוּ:
(נג) אֲבָל עֲוֹנוֹת אֲבוֹתֵֽינוּ הֶחֱרִֽיבוּ נָוֶה. וְחַטֹּאתֵֽנוּ הֶאֱרִֽיכוּ קִצּוֹ. אֲבָל זִכְרוֹן דְּבָרִים תְּהֵא סְלִיחָתֵֽנוּ. וְעִנּוּי נַפְשֵֽׁנוּ תְּהֵא כַפָּרָתֵֽנוּ:
(נד)
(44) All this took place when the Temple was on its foundation, and the Holy Sanctuary was on its site, and the High Priest stood and served. His generation saw and rejoiced. Fortunate is the eye that saw all of this. For to mention it makes our souls grieve.
(45) Happy is the eye that saw our Temple amidst the joy of our people; for to mention it makes our souls grieve.
(46) Happy is the eye that saw our exultation, the happiness of our people; for to mention it makes our souls grieve.
(47) Happy is the eye that saw the singers singing the various songs for to mention it makes our souls grieve.
(48) Happy is the eye that saw the established Habitation, where the source of all our life dwelled; for to mention it makes our souls grieve.
(49) Happy is the eye that saw the rejoicing at the drawing of water, and the people which drew from it the spirit of holiness and generosity; for to mention it makes our souls grieve. Happy is the eye that saw the High Priest uttering the explicit Name of God crying out, “We plead with You, Hashem;” for to mention it makes our souls grieve.
(50) Happy is the eye that saw the holy people converging upon the Holy Temple; for to mention it makes our souls grieve.
(51) Happy is the eye that saw the red thread tied to the scapegoat, turn white unlike the goat sacrificed to Hashem; for to mention it makes our souls grieve.
(52) Happy is the eye that saw the daily sacrifices offered in the gate of the sanctuary; for to mention it makes our souls grieve.
(53) But the iniquities of our fathers destroyed our home, and our sins have prolonged its period of captivity; yet may the mention of these things bring us pardon, and the affliction of our souls be our atonement.