ויקרא, פרק ד׳, פסוק ז׳

The atonement process for the anointed High Priest diverges significantly from standard sacrifices. Because of his elevated spiritual status, an unintentional error on his part carries severe weight, bordering on intentional rebellion. Therefore, achieving forgiveness requires him to bring the sacrificial blood directly into the most sacred inner chambers of the Sanctuary, rather than applying it to the outer courtyard altar as is typically done [פענח רזא, קיצור בעל הטורים].

Inside the Sanctuary, the ritual demands meticulous precision. The priest must immerse his finger into the basin of blood fresh for every single application; a single dip cannot suffice for multiple sprinklings [מלבי״ם, רד״צ הופמן]. He applies the blood to the four square protrusions situated at the top corners of the inner altar [הכתב והקבלה], ensuring a distinct application on each individual corner [רלב״ג, ביאור יש״ר, אדרת אליהו].

This inner altar is normally reserved exclusively for burning fragrant incense. Blood is applied to its surface only once a year on the Day of Atonement, making the High Priest's sin offering a rare and notable exception [ביאור שטיינזלץ, ביאור יש״ר]. Furthermore, this altar is only considered valid for receiving blood if it was previously inaugurated with the complete, exact mixture of communal incense. If it was inaugurated with an individual's incense or a mixture missing ingredients, it cannot be used for this atonement [מלבי״ם, אדרת אליהו, רד״צ הופמן].

The physical placement of the priest during this service is carefully defined. While some suggest the action is considered to be taking place directly before God simply because the altar is situated near the Holy of Holies [רלב״ג], the primary approach among commentators focuses on the priest's exact stance. Unlike the service on the Day of Atonement, where the High Priest stands between the altar and the inner curtain, here he stands outside the altar. The altar itself acts as a partition between him and the inner curtain [אור החיים, תורה תמימה, חזקוני, רד״צ הופמן]. Additionally, the ritual must take place within a structurally complete Tent of Meeting. If the roof of the Sanctuary is damaged or breached, the space loses its legal status as a tent, and the priest is not permitted to sprinkle the blood [תורה תמימה, אדרת אליהו, מלבי״ם].

Once the inner service concludes, the priest carries the vessel outside to dispose of the remainder. While the instruction is to pour out all the blood of the bull, this refers to the substantial amount left in the basin, not the entirety of the animal's blood, since some was already used [רש״י, ביאור יש״ר, שטיינזלץ]. However, the initial collection during the slaughter must gather every drop that flows from the animal into the vessel [מזרחי, שפתי חכמים, תורה תמימה]. This pouring procedure also sets the precedent for the bull offered on the Day of Atonement, whose remaining blood is handled in the exact same manner [תורה תמימה, אדרת אליהו, רד״צ הופמן].

The disposal of the blood is a controlled, deliberate pouring. It must flow downward from the vessel in a narrow, precise stream, entirely distinct from throwing blood from a distance, splashing it upward, or applying it directly with a finger [מלבי״ם, פרדס יוסף, תורה תמימה, אדרת אליהו].

This remaining blood is poured out at the base of the outer altar of burnt offering. The explicit direction to use the outer altar's base highlights a structural reality of the inner incense altar: it has no base at all [תורה תמימה, אדרת אליהו, רד״צ הופמן]. The priest pours the blood specifically at the western base of the outer altar, the side directly facing the entrance of the Sanctuary. Because this is the very first part of the altar the priest encounters as he exits the holy area, he performs the pouring immediately upon reaching it, ensuring that he does not delay fulfilling the commandment for even a moment [רלב״ג, תורה תמימה, ביאור יש״ר, אדרת אליהו, רד״צ הופמן].