ויקרא, פרק ט״ז, פסוק י״ח

After completing the inner sprinklings before the Ark Cover and the dividing curtain, the High Priest continues his purification process, moving steadily outward. This phase focuses entirely on the purification of the altar itself, culminating in a powerful act that merges the atonement of the priesthood with that of the entire nation.

The primary approach among commentators is that the altar in question is the inner golden incense altar located within the Sanctuary. This understanding rejects the solitary view of [אבן עזרא], who argues that the focus here is the outer altar for burnt offerings [שד״ל]. Since the High Priest is already standing inside the Sanctuary, his outward movement requires explanation. The primary approach among commentators is that he shifts his position within the room itself. Having previously stood between the altar and the dividing curtain, he now steps away from the curtain, moving past the altar to stand on its eastern, outer side [רש״י, מזרחי, תורה תמימה, מלבי״ם, ביאור יש״ר]. Alternatively, this outward movement may simply refer to his initial exit from the Holy of Holies into the Sanctuary [רד״צ הופמן].

The atonement performed here is not a verbal confession, which has already been completed, but rather a physical purification achieved by applying blood directly to the altar [מזרחי, מלבי״ם, צפנת פענח, משכיל לדוד]. The necessity of purifying the altar stems from its physical structure. Unlike the outer altar, which was filled with earth and purified by a constant fire, the golden altar was hollow. This made it susceptible to unknowingly contracting ritual impurity, such as from the touch of an impure person [שפתי כהן]. Therefore, this act serves exclusively to purify the altar and its sacred components. It is a distinct procedure, separate from the atonement for the sins of the Israelites, which was accomplished in the preceding steps [רמב״ן, העמק דבר]. Conceptually, the inner incense altar represents the practical application of the Torah in daily life and the harmonious blend of spirit and matter. Purifying it repairs any flaws that accumulated over the year in living up to these daily ideals [רש״ר הירש].

To perform this purification, the High Priest uses the blood of the bull, which atones for the priests, and the blood of the goat, which atones for the people. The primary approach among commentators is that he does not apply them separately. Instead, he mixes the two into a single vessel [רש״י, רלב״ג, ביאור יש״ר]. This requirement to combine the blood is derived from the instruction in the Book of Exodus to atone upon this altar exactly once a year, implying a single, unified action [מזרחי, תורה תמימה, גור אריה]. From a legal perspective, even though the volume of the bull's blood exceeds that of the goat, the smaller amount is not nullified by the majority. This establishes a broader principle regarding sacred offerings: items dedicated to the altar do not cancel one another out [תורה תמימה, משכיל לדוד].

The blending of the blood carries profound meaning. By mixing the blood of the larger animal with that of the smaller one, the process reveals that true and complete forgiveness is only possible through humility and connection [פרדס יוסף]. It also symbolizes the priests and the people uniting their strengths to fulfill the destiny of the Torah [רש״ר הירש]. Finally, the High Priest applies this mixed blood to the horns of the altar. Because of his new position on the outer side, he does not simply reach for the closest corner. Instead, he moves around the entire altar, beginning at the northeastern horn, turning to the right to the northwestern horn, continuing to the southwestern, and concluding at the southeastern corner [מזרחי, תורה תמימה, רלב״ג, מלבי״ם].