Judaism on the Atoning Death of the Righteous

דָּבָר אַחֵר, וְעָשִׂיתָ אֶת הַקְּרָשִׁים. לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא וְעָשִׂיתָ אֶת הַקְּרָשִׁים מִשְׁכָּן, מַהוּ לַמִּשְׁכָּן, אָמַר רַבִּי הוֹשְׁעְיָא, עַל שׁוּם שֶׁהוּא עוֹמֵד לְמַשְׁכֵּן, שֶׁאִם נִתְחַיְבוּ שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל כְּלָיָה, יְהֵא מִתְמַשְׁכֵּן עֲלֵיהֶן. אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וַהֲלוֹא עֲתִידִים הֵם שֶׁלֹא יִהְיֶה לָהֶם לֹא מִשְׁכָּן וְלֹא מִקְדָּשׁ, וּמַה תְּהֵא עֲלֵיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי נוֹטֵל מֵהֶם צַדִּיק אֶחָד וּמְמַשְׁכְּנוֹ בַּעֲדָם, וּמְכַפֵּר אֲנִי עֲלֵיהֶם עַל כָּל עֲווֹנוֹתֵיהֶם, וְכֵן הוּא אוֹמֵר (איכה ב, ד): וַיַּהֲרֹג כֹּל מַחֲמַדֵּי עָיִן.

Another matter, “You shall craft the boards [for the Tabernacle].” It should have said only: ‘You shall craft the boards into a Tabernacle.’ What is “for the Tabernacle”? It is because it stands as collateral [lemashken] as, if the enemies of Israel become liable to be eradicated, it will be taken as collateral for them. Moses said before the Holy One blessed be He: ‘Are they not destined to have neither a Tabernacle nor a Temple; what will become of them?’ The Holy One blessed be He said: ‘I will take a righteous one from them as collateral on their behalf, and I will atone for them all their iniquities.’ Likewise it says: “He killed all who were delights of the eye” (Lamentations 2:4). (The Sefaria Midrash Rabbah, 2022, Shemot Rabbah 35:4; emphasis mine)

אָמַר רַבִּי אַמֵּי: לָמָּה נִסְמְכָה מִיתַת מִרְיָם לְפָרָשַׁת פָּרָה אֲדוּמָּה? לוֹמַר לָךְ: מָה פָּרָה אֲדוּמָּה מְכַפֶּרֶת — אַף מִיתָתָן שֶׁל צַדִּיקִים מְכַפֶּרֶת. אָמַר רַבִּי אֶלְעָזָר: לָמָּה נִסְמְכָה מִיתַת אַהֲרֹן לְבִגְדֵי כְהוּנָּה? מָה בִּגְדֵי כְהוּנָּה מְכַפְּרִין — אַף מִיתָתָן שֶׁל צַדִּיקִים מְכַפֶּרֶת.

Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin. (Babylonian Talmud, Moed Katan 28a; emphasis mine)

אָמַר רַבִּי אַבָּא בַּר אֲבִינָא מִפְּנֵי מָה נִסְמְכָה פָּרָשַׁת מִיתַת מִרְיָם לְאֵפֶר פָּרָה, אֶלָּא מְלַמֵּד שֶׁכְּשֵׁם שֶׁאֵפֶר הַפָּרָה מְכַפֵּר כָּךְ מִיתַת הַצַּדִּיקִים מְכַפֶּרֶת. אָמַר רַבִּי יוּדָן מִפְּנֵי מָה נִסְמְכָה מִיתַת אַהֲרֹן לִשְׁבִירַת לוּחוֹת, אֶלָּא מְלַמֵּד שֶׁהָיָה קָשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מִיתָתוֹ שֶׁל אַהֲרֹן כִּשְׁבִירַת לוּחוֹת. אָמַר רַבִּי חִיָּא בַּר אַבָּא, בְּאֶחָד בְּנִיסָן מֵתוּ בָּנָיו שֶׁל אַהֲרֹן, וְלָמָּה מַזְכִּיר מִיתָתָן בְּיוֹם הַכִּפּוּרִים, אֶלָּא מְלַמֵּד שֶׁכְּשֵׁם שֶׁיּוֹם הַכִּפּוּרִים מְכַפֵּר כָּךְ מִיתָתָן שֶׁל צַדִּיקִים מְכַפֶּרֶת. וּמִנַּיִן שֶׁיּוֹם הַכִּפּוּרִים מְכַפֵּר, שֶׁנֶּאֱמַר (ויקרא טז, ל): כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם, וּמִנַיִן שֶׁמִּיתָתָן שֶׁל צַדִּיקִים מְכַפֶּרֶת, דִּכְתִיב (שמואל ב כא, יד): וַיִּקְבְּרוּ אֶת עַצְמוֹת שָׁאוּל, וּכְתִיב (שמואל ב כא, יד): וַיֵּעָתֵר אֱלֹהִים לָאָרֶץ אַחֲרֵי כֵן.

Rabbi Abba bar Avina said: Why is the death of Miriam juxtaposed to the ashes of the heifer? It teaches that just as the ashes of the heifer atone, so the death of the righteous atones. Rabbi Yudan said: Why is the death of Aaron juxtaposed to the breaking of the tablets? It teaches that Aaron’s death was as difficult before the Holy One blessed be He as the breaking of the tablets. Rabbi Ḥiyya bar Abba said: On the first of Nisan, Aaron’s sons died. Why, then, does it mention their death on Yom Kippur? It teaches that just as Yom Kippur atones, so, too, the death of the righteous atones. From where is it derived that Yom Kippur atones? As it is stated: “For on this day he shall atone for you, to purify you” (Leviticus 16:30). From where is it derived that the death of the righteous atones? As it is written: “They buried the bones of Saul” (II Samuel 21:14), and it is written: “and God acceded to the entreaty of the land thereafter” (II Samuel 21:14). (The Sefaria Midrash Rabbah, 2022, Vayikra Rabbah 20:12; emphasis mine)

אֲמֵינָא לֵיהּ, מַאי הַאי, דִּבְכָל שַׁעֲתָא דְּחַיָּיבִין אַסְגִּיאוּ בְּעָלְמָא, וְדִינָא שַׁרְיָיא בְּעָלְמָא, זַכָּאִין דִּבְּהוֹן לָקָאן עָלַיְיהוּ. דְּהָכִי תָּנֵינָן, בְּחוֹבָא דְּדָרָא, קַדִּישַׁיָּיא וְצַדִּיקַיָּיא יִתָּפְסוּן. אֲמַאי, אִי בְּגִין דְּאִינּוּן דְּלָא מוֹכִיחִין לְעָלְמָא עַל עוֹבָדַיְיהוּ, כַּמָּה אִינּוּן דְּמוֹכִיחִין, וְלָא מְקַבְּלֵי מִנַּיְיהוּ, וְצַדִּיקַיָּיא אִתְכַּפְיָין קַמַּיְיהוּ. וְאִי בְּגִין דְּלָא הֲוִי מַאן דְּיָגִין עַל עָלְמָא, לָא יֵהוֹן מֵתִין, וְלָא יִתָּפְסוּן בְּחוֹבַיְיהוּ, דְּהָא חֶדְוָוה אִיהוּ לְצַדִּיקַיָּיא בְּאִבּוּדָא דִּלְהוֹן.

I said to him; Why is it that whenever sinners multiply in the world and punishment impends over the world, the virtuous among them are smitten for them, as we have learnt, that for the guilt of the generation the holy and righteous are seized upon? Why should this be? If because they do not reprove mankind for their evil deeds, how many are there who do reprove but are not listened to (though the righteous do humble themselves before them)? If it is in order that there may be no one to shield them, let them not die and let them not be seized for their sins, since it is a satisfaction to the righteous to see their destruction,

אָמַר לֵיהּ, בְּחוֹבָה דְּדָרָא וַדַּאי מִתָּפְסִין צַדִּיקַיָּיא, וְהָא אוֹקִימְנָא הָנֵי מִילֵי. אֲבָל בְּשַׁעֲתָא דְּיִתָּפְסוּן צַדִּיקַיָּיא בְּמַרְעִין, אוֹ בְּמַכְתְּשִׁין, בְּגִין לְכַפְּרָא עַל עָלְמָא הֲוִי, כְּדֵין יִתְכַּפְּרוּן כָּל חוֹבֵי דָּרָא, מְנָלָן. מִכָּל שַׁיְיפֵי גּוּפָא, בְּשַׁעֲתָא דְּכָל שַׁיְיפִין בְּעָאקוּ, וּמְרָע סַגֵּי שַׁרְיָיא עָלַיְיהוּ, שַׁיְיפָא חֲדָא אִצְטְרִיךְ לְאַלְקָאָה, בְּגִין דְּיִתְסּוּן כֻּלְּהוּ, וּמַנוּ. דְּרוֹעָא. דְּרוֹעָא אַלְקֵי וְאַפִּיקוּ מִינֵּיהּ דָּמָא, כְּדֵין הָא אַסְוָותָא לְכָל שַׁיְיפֵי גּוּפָא.

He replied; It is true that for the guilt of the generation the righteous are seized upon, but we may explain this on the analogy of the limbs of the body, When all the limbs are in pain and suffering from sickness one limb has to be smitten in order that all may be healed, Which is the one? The arm, The arm is smitten and blood is drawn from it, and this is healing for all the limbs of the body,

אוּף הָכִי בְּנֵי עָלְמָא אִינּוּן שַׁיְיפִין דָּא עִם דָּא. בְּשַׁעֲתָא דְּבָעֵי קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַב אַסְוָותָא לְעָלְמָא, אַלְקֵי לְחַד צַדִּיקָא בֵּינַיְיהוּ, בְּמַרְעִין וּבְמַכְתְּשִׁין, וּבְגִינֵיהּ יָהִיב אַסְוָותָא לְכֹלָּא. מְנָלָן. דִּכְתִּיב, (ישעיהו נ״ג:ה׳) וְהוּא מְחוֹלָל מִפְּשָׁעֵינוּ מְדוּכָּא מֵעֲוֹנוֹתֵינוּ וְגוֹ'. וּבַחֲבוּרָתוֹ נִרְפָּא לָנוּ. וּבַחֲבוּרָתוֹ, אֲקָזוּתָא דְּדָמָא, כְּמַאן דְּאָקִיז דְּרוֹעָא, וּבְהַהוּא חַבּוּרָא נִרְפָא לָנוּ, אַסְוָותָא הוּא לָנָא לְכָל שַׁיְיפִין דְּגוּפָא.

So men are like limbs of one body, When God desires to give healing to the world He smites one righteous man among them with disease and suffering, and through him gives healing to all, as it is written, “But he was wounded for our transgressions, he was bruised for our iniquities… and with his stripes we are healed” (Isa, LIII, 5),

וּלְעוֹלָם לָא אַלְקֵי צַדִּיקָא, אֶלָּא לְמֵיהַב אַסְוָותָא לְדָרָא, וּלְכַפְּרָא עָלַיְיהוּ. (ורזא דא צדיק ורע לו) דְּהָא נִיחָא לְסִטְרָא אַחֲרָא דְּדִינָא שַׁלְטָא (לשלטאה) עַל זַכָּאָה יַתִּיר מִכֹּלָּא, דְּלָא חָיִישׁ כְּדֵין לְכָל עָלְמָא, וְלָא אַשְׁגַּח בְּהוּ, מֵחֶדְוָה דְּשַׁלִּיט עָלֵיהּ. וְהַהוּא זַכָּאָה זָכֵי לְשׁוּלְטָנָא עִלָּאָה, בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי. צַדִּיק וְטוֹב לוֹ, דְּלָא חָיִישׁ קוּדְשָׁא בְּרִיךְ הוּא לְכַפְּרָא עַל עָלְמָא.

A righteous man is never afflicted save to bring healing to his generation and to make atonement for it, for the “other side” prefers that punishment should light upon the virtuous man rather than on any other, for then it cares not for the whole world on account of the joy it finds in having power over him, Yet withal another virtuous man may attain to dominion in this world and the next; he is “righteous and it is well with him”, because God does not care to make atonement with him for the world. I said to him: If all suffered alike, I could understand, but we see a righteous man in one place who is sick and suffering, and a righteous man in another who enjoys all the good things of the world. He replied: One or two of them are enough, since God does not desire to smite all of them, just as it is sufficient to let blood from one arm; only if the sickness becomes very severe is it necessary to let blood from two arms, and so here, if the world becomes very sinful all the virtuous are smitten to heal all the generation, but otherwise one is smitten and the rest are left in peace When the people are healed the righteous are healed with them, but sometimes all their days are passed in suffering to protect the people, and when they die all are healed.

אֲמֵינָא לֵיהּ, אִלּוּ לָא הֲווֹ בְּחַד זִמְנָא, יָאוּת. אֲבָל אִית צַדִּיק הָכָא, וְאִית צַדִּיק הָכָא, לְדָא אִית מַרְעִין וּמַכְתְּשִׁין, וּלְדָא אִית כָּל טִיבוּ דְּעָלְמָא. אָמַר לִי, בְּחַד מִנַּיְיהוּ אוֹ תְּרֵין סַגֵּי, דְּלָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַלְקָאָה כֹּלָּא, (ס"א כל דמה) כְּמָה דְּלָא אִצְטְרִיךְ אֶלָּא דְּרוֹעָא חֲדָא, לְאַלְקָאָה וּלְאָקָזָאָה לְמֵיהַב אַסְוָותָא לְכָל שַׁיְיפִין. אוּף הָכָא, בְּחַד צַדִּיקָא סַגֵּי.

I said to him: If all suffered alike, I could understand, but we see a righteous man in one place who is sick and suffering, and a righteous man in another who enjoys all the good things of the world. He replied: One or two of them are enough, since God does not desire to smite all of them, just as it is sufficient to let blood from one arm;

וְאִי אִתְּקַף (ס"א אתייקר) בֵּיהּ מְרָע, עַל כָּל שַׁיְיפִין, כְּדֵין אִצְטְרִיךְ תְּרֵין דְּרוֹעִין לְאָקָזָאָה. אוּף הָכִי, אִי אַסְגִּיאוּ חוֹבִין יַקִּירִין עַל עָלְמָא, כְּדֵין כָּל זַכָּאִין אַלְקוּן, לְמֵיהַב אַסְוָותָא עַל כָּל דָּרָא. אֲבָל בִּזְמַן דְּלָא אַסְגִּיאוּ כָּל כַּךְ, כְּדֵין חַד זַכָּאָה אַלְקֵי, וּשְׁאַר צַדִּיקַיָּא בִּשְׁלָם, דְּהָא לָא אִצְטְרִיךְ עָלְמָא דְּיִלְקוּן כֻּלְּהוּ. אִתְסִיאוּ עַמָּא. אִתְסִיאוּ צַדִּיקַיָּיא. וּלְזִמְנִין דְּכָל יוֹמֵיהוֹן קַיְימִין בְּמַרְעִין, לְאַגָּנָא עַל דָּרָא. מִיתוּ, הָא אַתְּסֵי כֹּלָּא, וְאִתְכְּפַּר. לְזִמְנִין דְּחוֹבִין אִינּוּן יַקִּירִין יַתִּיר.

only if the sickness becomes very severe is it necessary to let blood from two arms, and so here, if the world becomes very sinful all the virtuous are smitten to heal all the generation, but otherwise one is smitten and the rest are left in peace. When the people are healed the righteous are healed with them, but sometimes all their days are passed in suffering to protect the people, and when they die all are healed. (Zohar, Pinchas 15:110; emphasis mine)

“For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For also by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. For also the body is not one member, but many.

“If the foot says, ‘Because I am not a hand, I am not a part of the body,’ it is not for this reason any the less a part of the body. And if the ear says, ‘Because I am not an eye, I am not a part of the body,’ it is not for this reason any the less a part of the body. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be? But now God has appointed the members, each one of them, in the body, just as He desired. And if they were all one member, where would the body be?

“But now there are many members, but one body. And the eye cannot say to the hand, “I have no need of you’; or again the head to the feet, ‘I have no need of you.’ On the contrary, how much more is it that the members of the body which seem to be weaker are necessary, and those members of the body which we think as less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable, whereas our more presentable members have no such need. But God has so composed the body, giving more abundant honor to that member which lacked, so that there may be no division in the body, but that the members may have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it. Now you are Christ’s body, and individually members of it.” 1 Corinthians 12:12-27

גְּמָ׳ מַאי טַעְמָא? אָמַר אַבָּיֵי: קַל וָחוֹמֶר, וּמָה מִי שֶׁגָּלָה כְּבָר – יָצָא עַכְשָׁיו, מִי שֶׁלֹּא גָּלָה – אֵינוֹ דִּין שֶׁלֹּא יִגְלֶה? וְדִלְמָא: הַאי דִּגְלָה אִיכַּפַּר לֵיהּ, הַאי דְּלָא גְּלָה לָא! מִידֵּי גָּלוּת קָא מְכַפְּרָא? מִיתַת כֹּהֵן הוּא דִּמְכַפְּרָא!

GEMARA: The mishna teaches: If after the unintentional murderer’s verdict was decided and he was sentenced to exile, the High Priest died, the unintentional murderer is not exiled. The Gemara asks: What is the reason for this? Abaye says: It is derived through an a fortiori inference: If one who was already exiled now emerges with the death of this High Priest, with regard to one who was not yet exiled, is it not right that he should not be exiled? The Gemara rejects this reasoning: And perhaps with regard to this one, who was already exiled, his sin was atoned for by his exile, and therefore the death of the High Priest facilitates his return, but that one, who was not yet exiled, no, his sin was not atoned for and the death of the High Priest should not prevent his exile. The Gemara rebuts: Is it his exile that atones for his sin? It is the death of the High Priest that atones for his sin, and the High Priest died. (Makkot 11b; emphasis mine)

וְאֵת הַבְּגָדִים (ויקרא ח, ב), אָמַר רַבִּי סִימוֹן כְּשֵׁם שֶׁהַקָּרְבָּנוֹת מְכַפְּרִים כָּךְ הַבְּגָדִים מְכַפְּרִים, דִּתְנַן כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמֹנָה בְּגָדִים וְהַהֶדְיוֹט בְּאַרְבָּעָה, בְּכֻתֹּנֶת וּבְמִכְנָסַיִם בְּמִצְנֶפֶת וּבְאַבְנֵט, מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל חשֶׁן וְאֵפוֹד וּמְעִיל וְצִיץ, הַכֻּתֹּנֶת לְכַפֵּר עַל לְבוּשֵׁי כִּלְאַיִם, כְּמָה דְתֵימָא (בראשית לז, ג): וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים. מִכְנָסַיִם לְכַפֵּר עַל גִּלּוּי עֲרָיוֹת, כְּמָה דְתֵימַר (שמות כח, מב): וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד לְכַסּוֹת בְּשַׂר עֶרְוָה. מִצְנֶפֶת לְכַפֵּר עַל גַּסּוּת הָרוּחַ, הֵיךְ כְּמָה דְאַתְּ אָמַר (שמות כט, ו): וְשַׂמְתָּ הַמִּצְנֶפֶת עַל רֹאשׁוֹ. אַבְנֵט, מַאן דְּאָמַר עַל עֻקְמָנִין שֶׁבַּלֵב, וּמַאן דְּאָמַר עַל הַגַּנָּבִים. אָמַר רַבִּי לֵוִי אַבְנֵט שְׁלשִׁים וּשְׁתַּיִם אַמָּה הָיָה בוֹ וְעוֹקְמוֹ לְפָנָיו וּלְאַחֲרָיו, לְמַאן דְּאָמַר עַל הָעֻקְמָנִין שֶׁבַּלֵּב, וּמַאן דְּאָמַר עַל הַגַּנָּבִים לְפִי שֶׁהָיָה חָלוּל כְּנֶגֶד הַגַּנָּבִים שֶׁעוֹשִׂים מַעֲשֵׂיהֶם בַּסֵּתֶר. חשֶׁן מְכַפֵּר עַל מַטֵּי דִינִין, הֵכְמָא דְתֵימַר (שמות כח, ל): וְנָתַתָּ אֶל חשֶׁן הַמִּשְׁפָּט. אֵפוֹד לְכַפֵּר עַל עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים, שֶׁנֶּאֱמַר (הושע ג, ד): וְאֵין אֵפוֹד וּתְרָפִים. מְעִיל, רַבִּי סִימוֹן בְּשֵׁם רַבִּי נָתָן אָמַר שְׁנֵי דְבָרִים אֵין לָהֶם כַּפָּרָה וְנָתְנָה לָהֶן תּוֹרָה כַּפָּרָה, וְאֵלּוּ הֵן: לָשׁוֹן הָרָע וְהוֹרֵג נֶפֶשׁ בִּשְׁגָגָה, לָשׁוֹן הָרָע אֵין לוֹ כַּפָּרָה, וְנָתְנָה לוֹ תּוֹרָה כַּפָּרָה, בַּמֶּה יִתְכַּפֶּר לוֹ, בְּזַגֵּי הַמְעִיל, הֲדָא הוּא דִכְתִיב (שמות כח, לד): פַּעֲמֹן זָהָב וְרִמּוֹן פַּעֲמֹן זָהָב וְרִמּוֹן. (שמות כח, לה): וְהָיָה עַל אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ, אָמַר יָבוֹא הַקּוֹל וִיכַפֵּר עַל הַקּוֹל. הַהוֹרֵג נֶפֶשׁ בִּשְׁגָגָה אֵין לוֹ כַּפָּרָה וְנָתְנָה לוֹ תּוֹרָה כַּפָּרָה, בַּמֶּה יִתְכַּפֵּר לוֹ בְּמִיתַת כֹּהֵן גָּדוֹל, הֲדָא הוּא דִכְתִיב (במדבר לה, כח): וְאַחֲרֵי מוֹת הַכֹּהֵן הַגָּדֹל. צִיץ מַאן דְּאָמַר עַל עַזֵּי פָנִים, מַאן דְּאָמַר עַל הַמְגַדְּפִים, מַאן דְּאָמַר עַל עַזֵּי פָנִים, מִבְּנוֹת צִיּוֹן, כָּאן כְּתִיב (שמות כח, לח): וְהָיָה עַל מֵצַח אַהֲרֹן, וּלְהַלָּן כְּתִיב (ירמיה ג, ג): וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ. וּמַאן דְּאָמַר עַל מְגַדְּפִים, מִגָּלְיַת, כָּאן כְּתִיב (שמות כח, לח): וְהָיָה עַל מִצְחוֹ תָּמִיד, וּלְהַלָּן כְּתִיב (שמואל א יז, מט): וַתִּטְבַּע הָאֶבֶן בְּמִצְחוֹ.

“And the vestments,” Rabbi Simon says: Just as the offerings atone, so do the vestments atone, as it is taught: The High Priest serves in eight vestments, and the common priest in four: In a tunic, trousers, a mitre, and a belt. The High Priest adds upon his: A breastplate, an ephod, a robe, and a frontlet.

The tunic is to atone for those wearing diverse kinds, just as it says: “He made for him a fine tunic” (Genesis 37:3). The trousers are to atone for forbidden sexual relations, just as it says: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre is to atone for haughtiness, just as it says: “You shall place the mitre on his head” (Exodus 29:6). The belt, there is one who says [it atones] for the crookedness of the heart, and there is one who says [it atones] for the thieves. Rabbi Levi said: The belt was thirty-two cubits and he would wind it crookedly before him and behind him, according to the one who said for the crookedness [akmanin] of the heart. According to the one who said for the thieves, it is because it was hollow, corresponding to thieves who perform their deeds clandestinely.

The breastplate atones for those who subvert justice, just as it says: “The breastplate of justice” (Exodus 28:30). The ephod is to atone for idolaters, as it is stated: “No ephod or household idols” (Hosea 3:4).

The robe, Rabbi Simon said in the name of Rabbi Natan: There are two matters for which there is no atonement, but the Torah provided atonement for them, and these are: Evil speech and an unwitting murderer. Evil speech has no atonement but the Torah provided atonement for it. With what will it be atoned? With the bells on the robe. That is what is written: “A golden bell and a pomegranate, a golden bell and a pomegranate” (Exodus 28:34). “It shall be on Aaron to serve and its sound shall be heard” (Exodus 28:35). [God] said: Let the sound come and atone for the sound. The unwitting murderer has no atonement but the Torah provided atonement for him. With what will he be atoned? With the death of the High Priest. That is what is written: “After the death of the High Priest, [the murderer shall return to the land of his ancestral holding]” (Numbers 35:28).

The frontlet, there is one who says [it provides atonement] for the impudent and there is one who says [it provides atonement] for the blasphemers. The one who says for the impudent, it is from the daughters of Zion. Here it is written: “It shall be on the forehead [metzaḥ] of Aaron” (Exodus 28:38), and there it is written: “But you had the impudence [metzaḥ] of a harlot” (Jeremiah 3:3). The one who said for the blasphemers, it is from Goliath. Here it is written: “It shall be on his forehead always” (Exodus 28:38), and there it is written: “It struck the Philistine on his forehead” (I Samuel 17:49). (Vayikra Rabbah 10; emphasis mine)

רַבִּי חָמָא בְּרַבִּי חֲנִינָא אָמַר: אַף מֹשֶׁה רַבֵּינוּ אֵינוֹ יוֹדֵעַ הֵיכָן קָבוּר. כְּתִיב הָכָא: ״וְלֹא יָדַע אִישׁ אֶת קְבֻרָתוֹ״, וּכְתִיב הָתָם: ״וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים״. וְאָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מִפְּנֵי מָה נִקְבַּר מֹשֶׁה אֵצֶל בֵּית פְּעוֹר — כְּדֵי לְכַפֵּר עַל מַעֲשֵׂה פְעוֹר.

Rabbi Ḥama, son of Rabbi Ḥanina, says: Even Moses our teacher himself does not know where he is buried. It is written here: “And no man knows of his grave,” and it is written there: “And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death” (Deuteronomy 33:1). In other words, even Moses, as he is referred to by the term “man,” does not know his burial place. And Rabbi Ḥama, son of Rabbi Ḥanina, says: For what reason was Moses buried near Beth Peor? In order to atone for the incident that transpired at Beth Peor (Numbers, chapter 25)…

אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: כְּלוּם אַתָּה מְבַקֵּשׁ אֶלָּא לְקַבֵּל שָׂכָר? מַעֲלֶה אֲנִי עָלֶיךָ כְּאִילּוּ עֲשִׂיתָם, שֶׁנֶּאֱמַר: ״לָכֵן אֲחַלֶּק לוֹ בָרַבִּים וְאֶת עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת פּוֹשְׁעִים נִמְנָה וְהוּא חֵטְא רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ״.

The Holy One, Blessed be He, said to him: Do you seek to enter the land to perform these mitzvot for any reason other than to receive a reward? I will ascribe you credit as if you had performed them and you will receive your reward, as it is stated: “Therefore will I divide him a portion among the great, and he shall divide the spoil with the mighty; because he bared his soul unto death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors” (Isaiah 53:12).

״לָכֵן אֲחַלֶּק לוֹ בָּרַבִּים״. יָכוֹל כָּאַחֲרוֹנִים וְלֹא כָּרִאשׁוֹנִים, תַּלְמוּד לוֹמַר: ״וְאֶת עֲצוּמִים יְחַלֵּק שָׁלָל״, כְּאַבְרָהָם יִצְחָק וְיַעֲקֹב, שֶׁהֵן עֲצוּמִים בַּתּוֹרָה וּבְמִצְוֹת. ״תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ״, שֶׁמָּסַר עַצְמוֹ לְמִיתָה, שֶׁנֶּאֱמַר: ״וְאִם אַיִן מְחֵנִי נָא וְגוֹ׳״.

Rabbi Samlai proceeds to expound the verse “Therefore will I divide him a portion among the great” to mean that he will receive reward. One might have thought that he will receive reward like the later ones and not like the earlier ones, so the verse states: “And he shall divide the spoil with the mighty,” meaning like Abraham, Isaac, and Jacob, who were mighty in Torah and in mitzvot. “Because he bared his soul unto death,” meaning he gave himself over to death on behalf of the Jewish people, as it is stated: “Yet now, if You will forgive their sin; and if not, blot me, I pray You, out of Your book that You have written” (Exodus 32:32).

״וְאֶת פּוֹשְׁעִים נִמְנָה״ — שֶׁנִּמְנָה עִם מֵתֵי מִדְבָּר. ״וְהוּא חֵטְא רַבִּים נָשָׂא״ — שֶׁכִּיפֵּר עַל מַעֲשֵׂה הָעֵגֶל. ״וְלַפֹּשְׁעִים יַפְגִּיעַ״ — שֶׁבִּיקֵּשׁ רַחֲמִים עַל פּוֹשְׁעֵי יִשְׂרָאֵל שֶׁיַּחְזְרוּ בִּתְשׁוּבָה. וְאֵין פְּגִיעָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר: ״וְאַתָּה אַל תִּתְפַּלֵּל בְּעַד הָעָם הַזֶּה וְאַל תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה וְאַל תִּפְגַּע בִּי״.

“And was numbered with the transgressors,” meaning that he was counted among those who died in the desert, for, just like them, he did not enter Eretz Yisrael. “Yet he bore the sin of many,” as he atoned for the incident of the Golden Calf. “And made intercession [yafgia] for the transgressors,” as he requested mercy for the sinners of Israel so that they should engage in repentance. And the word pegia means nothing other than prayer, as it is stated: “Therefore pray not you for this people, neither lift up cry nor prayer for them, neither make intercession [tifga] to Me; for I will not hear you” (Jeremiah 7:16). (The William Davidson Talmud (Koren - Steinsaltz), Sotah 14a; emphasis mine)

חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין. מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵרוֹת קַלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה. וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבֹא יוֹם הַכִּפּוּרִים וִיכַפֵּר:

A sin-offering, which atones for unwitting performance of transgressions punishable by karet, and a definite guilt-offering, which is brought for robbery and misuse of consecrated items, atone for those sins. Death and Yom Kippur atone for sins when accompanied by repentance. Repentance itself atones for minor transgressions, for both positive mitzvot and negative mitzvot. And repentance places punishment for severe transgressions in abeyance until Yom Kippur comes and completely atones for the transgression.

הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל:

With regard to one who says: I will sin and then I will repent, I will sin and I will repent, Heaven does not provide him the opportunity to repent, and he will remain a sinner all his days. With regard to one who says: I will sin and Yom Kippur will atone for my sins, Yom Kippur does not atone for his sins. Furthermore, for transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. Similarly, Rabbi Elazar ben Azarya taught that point from the verse: “From all your sins you shall be cleansed before the Lord” (Leviticus 16:30). For transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. In conclusion, Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you? It is your Father in Heaven, as it is stated: “And I will sprinkle purifying water upon you, and you shall be purified” (Ezekiel 36:25). And it says: “The ritual bath of Israel is God” (Jeremiah 17:13). Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel. (Mishnah Yoma 8:8; emphasis mine)

יסורין לצדיקים לטובת דורם או לטובת כל העולם: ואמנם מלבד כל זה יש עוד ענין אחד נמשך מב׳‎ חלקי ההנהגה שזכרנו האישיית והכללית והוא כי הנה השקיפה החכמה העליונה על כל מה שהיה ראוי שימצא לתיקון המין שיעשה ממנו קיבוץ השלימים שזכרנו למעלה וראתה שהיה ענין נאות להם מאד שיהיה בכח קצתם להועיל לקצתם ולהטיב להם פי׳‎ שלא יוחלט הדבר שרק מי שיגיע בכח שלו עצמו אל השלימות יהיה מן הנמנים בקיבוץ בני העה״ב אלא גם מי שכבר יגיעוהו מעשיו שבהתלותו באחר זכאי ממנו יוכל ליהנות בשלימות הנה יכנס בכלל ההוא אלא שיהיה במדריגה תחתונה שהיא מדריגת הנתלה בחבירו ונמצא שלא ידחה מן השלימות לגמרי אלא מי שלא יהיה ראוי ליהנות בו לא מצד עצמו ולא מצד התלותו בזולתו ונמצאת ע״י זה ההצלה מרובה וירבו יותר הנהנים ואולם הנהנים ומהנים לאחרים ודאי שאלו יהיו היותר גדולים בקיבוץ ההוא והם יהיו הראשים והצריכים לתלות בם יהיו משועבדים להם וצריכים להם וכדי שיהיה מקום לתיקון הגדול הזה קשר מתחלה את האישים זה עם זה והוא ענין כל ישראל ערבים זה לזה שזכרו ז״ל. כי הנה עי״ז נמצאים מתקשרים קצתם בקצתם ולא נפרדים איש לעצמו והנה מדה טובה תמיד מרובה ואם נתפסים זה על זה בחטא כ״ש שיועילו זה על זה בזכות ואמנם ע״פ שרש זה נסדר שיגיעו צרות ויסורין לאיש צדיק ויהיה זה לכפרת דורו והנה מחיוב הצדיקים הוא לקבל באהבה היסורין שיזדמנו לו לתועלת דורו כמו שהיה מקבל באהבה היסורין שהיו ראוים לו מצד עצמו ובמעשה הזה מטיב לדורו שמכפר עליו והוא עצמו מתעלה עילוי גדל שנעשה מן הראשים בקיבוץ בני העה״ב וכמ״ש. ואולם מזה הסוג עצמו ימצא עוד מין אחר יותר גבוה במעלתו מאותו שזכרנו. וזה כי מה שזכרנו הוא שילקה הצדיק על בני דורו שהיו ראוים לעונש גדול מאד וקרובים לכליה או לאבדון והוא ביסורין מכפר עליהם ומצילם בעה״ז ומועיל להם גם לעה״ב. אמנם יש עוד יסורין שניתנים לחסידים היותר גדולים המושלמים כבר בעצמם והם לעזור למה שצריך לכל גלגולי ההנהגה שיגיעו אל הסוף שהוא השלימות ופי׳‎ הענין כי הנה מצד הסדר הא׳‎ שהוסדר לנהגת העולם וגלגוליו כבר היה צריך לאדם שיסבול קצת צער לשיגיע הוא וכל העולם עמו אל השלימות והוא מה שהיה מתילד ונמשך מהעלם אורו ית׳‎ והסתר פניו שהושם לא׳‎ מיסודות עניני מצבו של אדם כמש״ל. וכ״ש אחרי שרבו הקלקולים בעולם מצד חטאים על חטאים גדולים ועצומים שנעשו בו הנה נתרבה יותר ההסתר ונעלם הטוב ונמצא העולם ובריותיו במצב שפל ורע וצריך עכ״פ שע״י גלגולים שתגלגל חכמתו הנפלאה בעולם יגיעו הדברים אל תיקון ומעיקרם של גלגולים הוא שיקבלו בני האדם עונשים כדי רשעתם עד שתמצא מה״ד מפויסת ואולם סידר האדון ב״ה שהשלימים וחשובים יוכלו לתקן בעד אחרים וכמ״ש ותפגע בהם מדה״ד תחת פגעה בכלל העולם ואמנם כיון שהם בעצמם שלימים וראוים לטוב שהם מתיסרין רק בעבור האחרים ודאי שתתפיס מדה״ד במועט בהם כמרובה בחוטאים עצמם ולא עוד אלא שעי״ז זכותם נוסף וכחם מתחזק וכ״ש יכולים לתקן את אשר עיותו האחרים והיינו כי לא די שיתקנו למה שבבני דורם אלא גם לענין כל מה שנתקלקל העולם מאז נהיו בו חטאים ועד עתה ובודאי שאלה יהיו אח״כ בקיבוץ השלימים ראשי הראשונים והיותר קרובים אליו ית״ש.

Afflictions to the righteous for the good of their generation or for the good of all the world: However besides all of this, there is another matter that follows from the two parts of [divine] direction that we mentioned - the personal and the communal. And that is that the Supreme Wisdom surely looked down upon all that was fit to be present for the improvement of the species from which It would make a group of the perfected ones that we mentioned above, and saw that it would be very good for them, that there be power in some of them to help others and benefit them. [This] means that the matter not be absolute, that only one who comes to perfection from his own ability be from those counted in the group of those in the world to come. Rather even one whose actions have brought him [to a point] that, if he were to be accompanied by someone else more worthy than him, he could benefit from perfection - can enter into this category. However he will be on the lowest level, which is the level of one dependent upon his fellow. And it comes out that the only one to be completely pushed off from perfection is the one who is not fit to enjoy from it - not on account of himself and not on account of being accompanied by someone else. And through this, salvation is more plentiful, and more [individuals] benefit. However those that benefit and cause others to benefit are certainly greater in the group, and will be the leaders. And those that need to be accompanied by them will be subservient to them and will require them. And in order that there be a place for this great refinement, [God] connected the individuals, one with the other, from the beginning. And this is the matter of "All of Israel are guarantors for one another," that they, may their memory be blessed, mentioned (Shevuot 39a). For through this, they are surely found to be connected with each other, and not [be in a situation of] each person separated for himself. And surely the good trait is always greater; such that since they are [punished], one for the other, with sin; all the more so does one effect the other with merit.

However, according to this principle, it is set up that troubles and afflictions may come to a righteous man, and it be AS ATONEMENT for his generation. And behold the righteous are obligated to lovingly accept the afflictions that are prepared for them for the benefit of their generation, as one of them would lovingly accept the afflictions that would be fit for him on his own account. And with this action, he benefits his generation; SINCE HE ATONES FOR IT. And he himself ascends a great deal, as he is made into one of the leaders of the group of those who will be in the world to come, as we have mentioned. However in this very same category, there is another one of even greater stature than the one we [just] mentioned. And that is because the one we mentioned is when the righteous man be struck for the people of his generation who were fit for a very great punishment and they were close to annihilation or destruction; so HE ATONES FOR THEM with his afflictions AND SAVES THEM IN THIS WOLRD AND HELPS THEM ALSO IN THE WORLD TO COME. However there are other afflictions that are given to the greatest of the pious who have already perfected themselves. And they are to help that which is necessary for all of the processes of the direction [of the world] to reach their end - which is perfection. And the explanation of the matter is that surely from the angle of the original arrangement that was designed for the direction of the world and its processes, there was already a need for man to suffer a little pain, in order for him - along with all of the world - to reach perfection. And that is what arises and proceeds as a result of the concealment of His light, may He be blessed, and the hiding of His countenance which He set down as one of the foundations of the conditions of man's state, as we have written earlier. And all the more is this so once corruptions proliferated in the world - from the perspective of sins upon great and enormous sins that were done in it - such that hiddenness increased and the good was concealed. And it comes out that the world and its creatures are in a lowly and bad state. And it is nevertheless necessary that through the processes that His amazing Wisdom unfurled, matters reach their refinement. And among the fundamental processes is that men should receive punishments according to their evil [deeds] until the [divine] trait of justice is satisfied. However the Master, blessed be He, arranged that the perfect and important ones could repair [matters] for the sake of others, as we have written; and that the trait of justice WOULD STRIKE THEM INSTEAD OF STRIKING THE WHOLE WORLD. Nevertheless, since they themselves are perfect and are only being afflicted for the sake of others, it is certain that the trait of justice will be satisfied with a little from them in the place of much from the sinners themselves. Moreover, through this, their merit increases and their power is strengthened. And all the more so are they able to 'repair that which others have twisted.' So not only will they repair what is from the people of their generation, but will also [do so] for all that the world has been corrupted - from when there were [first] sins upon it, up until now. And they will certainly afterwards be the heads of the leaders in the group of the perfected, and the closest ones to Him, may He be blessed. (Derekh Hashem, Part Two, On Personal Providence, Sefaria Edition 2019, Translated by Rabbi Francis Nataf; emphasis mine)