ויקרא, פרק ט״ז, פסוק ו׳

The process of national purification on the Day of Atonement begins with the individual at the head of the spiritual system. Before the High Priest can ask for forgiveness on behalf of the entire nation, he must first achieve personal purity and atone for his own sins and those of his family. It is only proper that the innocent atone for the guilty, rather than the other way around [בכור שור, פירושי רד צ הופמן]. To begin this process, the priest brings a bull into the Temple courtyard [רשב״ם, אבן עזרא]. This animal must be purchased strictly with his own private funds. The primary approach among commentators is that this requirement invalidates any sacrifice bought with public money, tithe funds, or the money of other priests. Personal ownership of the offering is an absolute condition for the service to be considered valid [מזרחי, תורה תמימה, מלבי״ם].

At this initial stage, the bull has not yet been slaughtered. Therefore, the primary approach among commentators is that the atonement achieved now is not a physical one brought about by blood, but rather a verbal confession [רש״י, מזרחי, חזקוני]. The High Priest presses his hands upon the head of the bull and confesses. This confession acts as a sacrifice of words, demanding absolute honesty and a clear self-awareness devoid of excuses, all to ensure a future free from sin [רש ר הירש, שפתי כהן]. The confession follows a specific order, progressing from the lightest offenses to the most severe. The priest first confesses to sins committed by mistake or driven by physical desire, then moves to intentional wrongs, and finally confesses to deliberate acts of rebellion [מלבי״ם]. Alternatively, a minority opinion suggests that the concept of atonement at this moment refers to the final result that will occur later, once the bull is slaughtered and its blood is sprinkled, or that simply placing the sacrifice in its designated spot begins the atonement process [אבן עזרא, אבי עזר].

The High Priest seeks forgiveness not only for himself but also for his household, which refers specifically to his wife. This establishes the rule that the High Priest must be married to exactly one woman on the Day of Atonement [תורה תמימה, אדרת אליהו]. This requirement ensures that his mind remains pure and free from inappropriate thoughts during the sacred service [רלב״ג]. More deeply, it represents the idea that marriage is the foundation of a complete and moral life. Ascending to the highest spiritual peaks within the Holy of Holies must ultimately remain grounded in family harmony and the everyday reality of the home [רש ר הירש, חומש קה״ת].