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text: Mishnah Yoma
  משנה יומא
  Mishnah Yomit by Dr. Joshua Kulp
  
  
  Mishnah Yoma
  
  
  
  
  
  Seven days before Yom HaKippurim they remove the high priest from his house to the chamber of the counselors and they set up another priest to take his place lest something should occur to him to disqualify him [from being able to worship]. Rabbi Judah said: they even prepare another wife for him in case his wife should die, as it says “And he shall make atonement for himself and for his house” (Leviticus 16:6):  “his house” this refers to his wife. They said to him: if so there would be no end to the matter.
  All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion.
  They delivered to him elders from the elders of the court and they read before him [throughout the seven days] from the order of the day.  And they say to him, “Sir, high priest, you read it yourself with your own mouth, lest you have forgotten or lest you have never learned.” On the eve of Yom HaKippurim in the morning they place him at the eastern gate and pass before him oxen, rams and sheep, so that he may recognize and become familiar with the service.
  All seven days they did not withhold food or drink from him. On the eve of Yom HaKippurim near nightfall they would not let him eat much because food brings about sleep.
  The elders of the court handed him over to the elders of the priesthood and they took him up to the upper chamber of the house of Avtinas. They adjured him and then left.  And they said to him [when leaving]: “Sir, high priest, we are messengers of the court and you are our messenger and the messenger of the court. We adjure you by the one that caused His name dwell in this house that you do not change anything of what we said to you.” He turned aside and wept and they turned aside and wept.
  If he was a sage he would expound, and if not, the disciples of the sages would expound before him. If he was familiar with reading [the Scriptures] he would read, if not they would read before him. From what would they read before him? From Job, Ezra and Chronicles. Zechariah ben Kv’utal says: I have often read before him from Daniel.
  If he wished to sleep, young priests would snap their middle finger before him and say: “Sir high priest, stand up and drive the sleep away by standing once on this [cold] floor. They would keep him busy until the time for the slaughtering [of the daily morning offering] would arrive.
  Every day they would remove [the ashes from] the altar at the cock’s crow or close to that time, either before or after. But on Yom HaKippurim from midnight, and on the festivals at the [end of the] first watch; And the cock’s crow would not arrive before the Temple court was full of Israelites.
  
  
  
  Originally anyone who wished to remove [the ashes from] the altar did so. When they were many, they would run up the ramp [of the altar] and he that came first within four cubits won the privilege. If two were even, the officer would say to them [all:] raise the finger! And how many did they put out? One or two but one does not put out a thumb in the Temple.
  Section one:  It once happened that two were even as they ran up the ramp, and one of them pushed his fellow who fell and broke his leg. When the court saw that they incurred danger, they decreed that they would remove the ashes from only by a count. Section two:  There were four counts. This is the first count.
  The second count:who slaughters [the daily regular offering], who sprinkles [the blood], who removes the ashes from the inner altar, who removes the ashes from the candlestick, 5-10)  Who takes the limbs [of the offering up to the ramp], the head and the [right] hind-leg, the two forelegs, the tail and the [left] hind-leg, the breast and the throat, the two flanks, the innards, the fine flour, the cakes and the wine. Altogether thirteen priests merited a task. Ben Azzai said before Rabbi Akiba in the name of Rabbi Joshua: [the daily offering] was offered up in the way it walks.
  The third count: “New [priests] come up and submit to the count for the incense.” The fourth count: “New and old priests, who will take up the limbs from the ramp to the altar.”
  The tamid was offered up by nine, ten, eleven or twelve [priests], neither by more, nor by less. How so? [The offering] itself by nine; At the festival [of Sukkot] in the hand of one a flask of water, behold there were ten. In the evening by eleven: [The offering] itself by nine and in the hands of two men were two logs of wood. On Shabbat by eleven: [The offering] itself by nine, in the hands of two men two handfuls of incense for the showbread. And on Shabbat which fell during the festival of Sukkot one man carried in his hand a flask of water.
  A ram was offered by eleven: the flesh by five, the innards, the fine flour, and the wine by two each.
  A bull was offered by twenty-four: The head and [right] hind-leg: the head by one and the [right] hind-leg by two. The tail and [left] hind-leg:  the tail by two and the [left] hind-leg by two. The breast and neck:  the breast by one and the neck by three. The two fore-legs by two, The two flanks by two. The innards, the fine flour, and the wine by three each. To what does this refer? To communal offerings. But individual offerings, if a single priest wants to offer [all], he may do so. But as to the flaying and dismembering [of both communal and individual sacrifices] the same regulations apply.
  
  
  
  The officer said to them: “Go out and see whether the time for slaughtering [the morning sacrifice] has arrived.” If it had arrived then he who saw it said: “It is daylight!” Matitya ben Shmuel says: “The whole east is light.”  Even unto Hebron?   And he answered “Yes.”
  And why was all that necessary? Because once the light of the moon rose and they thought that the east was lit up and slaughtered the continual offering, [and afterwards] they had to take it out to the place of burning. They led the high priest down to the place of immersion. This was the rule in the Temple: whoever covers his feet required an immersion, and whoever passed water required sanctification [by washing] his hands and feet.
  A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone.
  They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine.
  The morning incense was offered up between the blood and the limbs, The dusk [incense was offered] between the limbs and the drink-offerings. If the high priest was either old or of delicate health warm water they would heat some water for him and pour into the cold [water], to temper its coldness.
  They brought him to the Bet Haparvah, which was on holy ground. They spread a sheet of linen between him and the people. He sanctified his hands and his feet and stripped. Rabbi Meir says: he stripped [and then] sanctified his hands and his feet. He went down and immersed himself, came up and dried himself. Afterwards they brought him white garments. He put them on and sanctified his hands and his feet.
  In the morning he would wear Pelusian linen worth twelve minas (1200 dinar/zuz); at dusk Indian linen worth eight hundred zuz, the words of Rabbi Meir. The sages say: in the morning he would wear [garments] worth eighteen minas and at dusk [garments] worth twelve minas, altogether thirty minas. These [costs] were at the charge of the community and if he wanted to add, he adds more out of his own pocket.
  He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”
  He then went to the east of the Temple court, to the north of the altar, the deputy high priest at his right and the head of the [priestly] family [ministering that week] at his left. There were two goats and an urn was there, and in it were two lots. They were of box-wood and Ben Gamala made them of gold and they would mention his name in praise.
  Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.
  And these they mentioned to their shame:Those of the House of Garmu did not want to teach anything about the preparation of the showbread. Those of the House of Avtinas did not teach to anything about the preparation of the incense. Hugros, a Levite knew a chapter [concerning] the song but did not want to teach it. Ben Kamtzar did not want teach anyone his art of writing. Concerning the former it is said: “The memory of the righteous shall be for a blessing” (Proverbs 10:7); concerning the others it is said: “But the name of the wicked shall rot.”
  
  
  
  He shook the urn and brought up the two lots. On one was inscribed: “For the Name”, and on the other: “For Azazel.” The deputy high priest was at his right hand, the head of the [ministering] family at his left. If the lot “For the Name” came up in his right hand, the deputy high priest would say to him: “Sir, high priest, raise your right hand!” And if the lot “For the Name” came up in his left hand, the head of the family would say: “Sir high priest, raise your left hand!” Then he placed them on the two goats and said: “A sin-offering for the Lord!” Rabbi Ishmael said: he did not need to say, “a sin-offering”, but just “for the Lord.” And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”
  He bound a thread of crimson wool on the head of the goat which was to be sent away,   and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”
  He killed it [the bull] and received its blood in a bowl, and he gave it to the one who stirs it up on the fourth terrace within the sanctuary so that it should not congeal. He took the coal-pan and went up to the top of the altar, and cleared the coals to both sides, and took a panful of the inner glowing cinders, and he came down and placed the coal-pan on the fourth terrace in the Temple Court.
  On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.
  On other days the priests would go up on the east side of the ramp and come down on the west side, but this day the high priest goes up in the middle and comes down in the middle. Rabbi Judah says: the high priest always goes up in the middle and comes down in the middle. On other days the high priest sanctified his hands and feet from the laver, but this day from a golden ladle. Rabbi Judah says: the high priest always sanctifies his hands and feet from a golden ladle.
  On other days there were four wood-piles there, but on this day five, the words of Rabbi Meir. Rabbi Yose says: on other days three, but on this day four. Rabbi Judah says: on other days two, but on this day three.
  
  
  
  They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand.  He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side.  He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles.  He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer.  He did not make the prayer long so as not to frighten Israel.
  After the Ark had been taken away, there was a stone from the days of the earlier prophets,   called “shtiyah”, three fingers above the ground, on which he would place [the pan of burning coals].
  He would take the blood from the one who was stirring it, and enter [again] into the place where he had entered, and stand [again] on the place on which he had stood, and sprinkle once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards nor downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and put it on the golden stand in the sanctuary.
  They would bring him the goat.  He would slay it and receive its blood in a bowl. He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip.  And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place it on the second [golden] stand in the Hekhal. Rabbi Judah said: there was only one golden stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, aiming to sprinkle neither upwards nor downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. Then he would pour the blood of the bull into the blood of the goat emptying the full vessel into the empty one.
  “And he shall go out to the altar that is before the Lord” (Leviticus 16:18): that is the golden altar. He then began to purify [the altar by sprinkling] in downward motion. From where does he begin? From the northeast horn [of the altar], then the northwest, then the southwest, then the southeast. From the place where he begins [sprinkling when offering] a sin-offering on the outer altar, there he completes [sprinkling] on the inner altar. Rabbi Eliezer says: he remained in his place and sprinkled. And on every horn he would sprinkle from below upwards, with the exception of the horn at which he was standing, which he would sprinkle from above downwards.
  Then he sprinkled the top of the altar seven times. And he would pour out the remainder of the blood at the western base of the outer altar. And [the remainder of the blood sprinkled] on the outer altar he poured out at the southern base. Both mingled in the aqueduct and flowed into Nahal Kidron, and they were sold to gardeners as manure and by using them one transgresses the law of trespass (meilah).
  Concerning every act of Yom Hakippurim mentioned in the prescribed order [in the mishnah]: if he performed one [later] act before an [earlier] one, it is as if it had not been done at all. If he dealt with the blood of the goat before the blood of the bull, he must start over again, and sprinkle the blood of the goat after the blood of the bull. If before he had finished the sprinklings within [the Holy of Holies] the blood was poured away, he must bring other blood, and start over again and sprinkle again within [the Holy of Holies]. Similarly, in the Hekhal and the golden altar, since they are each a separate act of atonement. Rabbi Elazar and Rabbi Shimon say: wherever he stopped, there he may begin again.
  
  
  
  The two goats of Yom Hakkippurim: it is a requirement that they be alike in appearance, in size, in value, and that they be bought at the same time. But if they are not alike they are still valid. If he bought one today and the other tomorrow, they are valid. If one of them died before the lot was cast another one is bought for the second one. But [if one of them died] after the lot was cast another pair must be bought and he must cast lots for them over again. If the one that ‘For Hashem’ died, he [the high priest] should say: “This one upon which the lot ‘For Hashem’ has fallen stands in its stead.” And if the one that was ‘For Azazel’ died he should say: “This one upon which the lot ‘For Azazel’ has fallen stands in its stead.” The other one is left to pasture until it becomes blemished and it is to be sold and its value goes to the [chest for] voluntary offerings, for the sin-offering of the congregation is not be left to die. Rabbi Judah says: it is left to die. Furthermore Rabbi Judah said: if the blood was poured away, the goat which is to be sent away is left to die. If the goat to be sent away died the blood is poured.
  He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel.  Please, in the name of Hashem (Bashem)!  Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”
  They handed it over to him who was to lead it away. All were fit to lead it away, but the priests made a fixed rule not to permit an Israelite to lead it away. Rabbi Yose said: it once happened that Arsela led it away, although he was an Israelite.
  And they made a ramp for him because of the Babylonians, who would pull its hair, shouting to it: “Take it and go out, take it and go out.” Some of the important people of Jerusalem used to go with him up to the first booth. There were ten booths from Jerusalem to Tzuk [a distance of] ninety ris, seven and a half of which make a mil.
  At every booth they would say to him: here is food and here is water. And they went with him from booth to booth, except the last one, who would not go with him up to Zuk, but rather stand from afar, and see what he was doing.
  What did he do? He divided the thread of crimson wool, and tied one half to the rock, the other half between its horns, and pushed it from behind, and it went rolling down and before it had reached half its way down hill it had broken into limbs. He came back and sat down under the last booth until it grew dark. And from when are his clothes unclean? From the moment he has gone outside the walls of Jerusalem. Rabbi Shimon says: from the moment he pushes it into Zuk.
  He [the high priest] came to the bull and the goat that were to be burnt. He cut them open and took out the sacrificial portions and put them on a tray, and them burned them on the altar. He twisted them around carrying poles and took them out to the place of burning. And from when are his clothes unclean? After they have gone outside the walls of the Temple courtyard. Rabbi Shimon says: from the moment the fire has taken hold of most of them.
  They said to the high priest: the goat has reached the wilderness. And how did they know that the goat had reached the wilderness?They used to set up scouts and they would wave scarves, and they would know that the goat had reached the wilderness. Rabbi Judah said: but did they not have a great sign? From Jerusalem to Bet Hidudo was three mils. They could walk a mil, return the mil, then wait the time it takes to walk a mil, and thus know that the goat had reached the wilderness. Rabbi Ishmael said: but did they not have another sign! A thread of crimson wool was tied to the door of the Temple, and when the goat reached the wilderness the thread turned white, as it is written, “Though your sins be as scarlet they shall be as white as snow” (Isaiah 1:18).
  
  
  
  The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34)   and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.”  And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”
  He who sees the high priest when he reads does not see the bull and the goat that are being burned, and he that sees the bull and the goat that are being burned does not see the high priest when he reads, not because he was not permitted but because the distance apart was great and both rites were performed at the same time.
  If he read in the garments of linen, he would then sanctify his hands and feet, strip off his clothes, go down and immerse himself, come up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, went out, offered up his own ram and the ram of the people, and the seven unblemished, one-year-old-lambs, the words of Rabbi Eliezer. Rabbi Akiba said: these were offered up together with the morning tamid of the morning, The bull for the whole burnt offering and the goat which is offered up outside were offered up together with the dusk tamid.
  He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy [of Holies] in peace.
  The high priest performs the service in eight pieces of clothing, and the common priest in four: in tunic, breeches, a headdress, and a sash. The high priest adds the breastpiece, the ephod, the robe and the frontlet. In these were the Urim and Tummim inquired of. But they were not inquired of except by the king, by the head of the court or by one whom the community needs.
  
  
  
  [On] Yom HaKippurim it is forbidden to eat, to drink, to wash, to anoint oneself, to put on sandals, or to have intercourse. A king or bride may wash their face, and a woman after childbirth may put on sandals, the words of Rabbi Eliezer. But the sages forbid it.
  If one eats [an amount] the size of a large date, like it and its seed, or if he drank [an amount equivalent to a] mouthful, he is liable. All foods add up to make an amount equivalent to a date, and all the liquids add up to make a mouthful.  Food and drink do not add up.
  If he ate and drank in one state of unawareness, he is not obligated to bring more than one sin-offering. But if he ate and performed labor while in one state of unawareness he is obligated for two sin-offerings. If he ate foods unfit for eating, or drank liquids unfit for drinking, or drank fish-brine or fish pickling liquid, he is not liable.
  [With regard to] children: they do not “afflict” them at all on Yom HaKippurim. But they train them a year or two before in order that they become accustomed to the commandments.
  If a pregnant woman smelled [food on Yom Kippur], they feed her until she feels restored. A sick person is fed at the word of experts. And if no experts are there, they feed him upon his own request until he says: enough.
  If one is seized by a ravenous hunger, they feed him even unclean things until his eyes light up [and he returns to health]. If one was bit by a mad dog, they do not feed him the lobe of its liver. But Rabbi Matia ben Harash permits it. Moreover Rabbi Matia ben Harash said: if one has pain in his throat, they may drop medicine into his mouth on Shabbat, because it is a possibility of danger to human life and every potential danger to human life overrides Shabbat.
  If an avalanche fell on someone, and it is doubtful whether or not he is there, or whether he is alive or dead, or whether he is an Israelite or a non-Jew, they remove the debris from above him [even on Shabbat]. If they find him alive they remove the debris, but if dead they should leave him there [until Shabbat is over].
  The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement.
  One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30)   for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25).  And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel.