The Avodah of Yom Kippur by Rabbi Yitchak Breitowitz

uh again consistent with my policy of no inspiration Tuesday Morning uh I I will some once in a while an accidental remark May Escape U but that is not my primary intention uh but I do want to go over uh more technical aspects which are very important that sometimes get ignored and uh all of us know that the most dramatic part of the um Kipper service and the most complex part of the um Kipper service and the most detailed part of the M Kipper service is that in the musaf the repetition of the amida there is a stepbystep description of what the Coen God did on Yumer both in the kesak and outside of the kashim and it's replete with bowing down and all sorts of symbolic uh gestures and this is an extremely important part of the yipper service but both its complexity and its length uh means people often don't understand uh what is going on fact ra salek said when he first came uh to Boston and he was a rabbi a rul in Boston and as a brisker he loved the Sedar Raod as it's called because it's so intricate and it involves corbano Kim which is a big brisker lemod he just noticed that during the Seder ofoto the president was just walking around having conversations that people literally uh were not even paying attention to it at all now the idea the importance of the SED Raod is is of course based on a that was the of last shabas we will replace theim the animal offerings with our lips we don't have a basam mikash today we don't have corbus today we don't have a Coen who goes into the kesak all we have is our prayers and based on this PK Ina when we pray and we study and we reiterate the steps of the coros with sincerity considers it as if we ourselves brought those carbos so the importance of the S Raod is it brings into the world it brings into the Jewish people all of the kapara all of the atonement all of the forgiveness that uh was in the world at the time of the B mikdash and the kesak but that's only if you know what you're saying it's only if you understand what you're saying if you don't understand what you're saying and you either Mumble the words or don't even say them just skip them because after all it isar so technically you can get by without even saying it and you could read a newspaper or even if you read Jonathan sax which you know is very uplifting Rabbi Jonathan Z but it's not the S Raod you know you're missing a major major part of the aasam now a little bit of of historical background here uh the idea that in musaf we go over the S Raod is very very old this is mentioned even in the gamorra that the sh would say a sod however the gamorra does not give us a text for the sod so we really don't know what they did uh in talmudic times after the destruction of the temple uh it could very well be all they did was they recited the is the S ofer and just as mus incorporates many Biblical verses so it could be the original s Raod was literally reading in thear theim and however in the Middle Ages which was the golden age of p in which many many many poems were added to Theos and the Pim wrote ptim for virtually every Shon the whole year but most of them are not said many of them we don't even have so we kind of only preserve them in rashishana yamer liturgies even though laa uh they were for many certainly every y every and even uh weekday prayers had different types of ptim So eventually what happened was The Poets began to write poetic Renditions of the Sedar of okay and therefore in our makor we have various poetic Renditions all together there are close to 100 different Sidra aoda some of them were never used by any right somebody wrote it it never got accepted in Aila the process of how ptim got accepted we really don't know basically people wrote These poems and kilot either accepted them or didn't accept them some were accepted by only isolated kilos some had very widespread acceptance some were not accepted at all but literally we have close to 100 but laa only two made it into the Mak one is primar the ashkenazic p and the other is aaric p and as a result you will see only these two even though as they say they were close to 100 the ashkenazic P begins with the words AMZ God who is mighty of strength the saric P begins with the words at you God established the world both of them are poetic Renditions of the Sedar Raod they are based primarily on the mishna in tractate Yuma now it's interesting M Yuma is the Mas of the mission that deals with yum Kipper Yuma means the day but interestingly enough Muma has eight Pim only the last peric is about the laws of the fast of yum Kipper seven out of the eight of Muma are not about the fast they are about the Sader of aod in many ways Muma although it is located in the order MO is much more closely related to Kim to carbos most of Yuma is about the carbonos of yum Kipper that's why the Riff who summarized the Gara and only reproduce Those portions of the gamorra that have practical relevance today the Riff on is only only per the first seven are not even summarized in the Riff because they were not so both andon as well as all the other ones are based primarily on the mishna but again what the mishna means is interpreted by the gar and you have Rashi and toos and the r and what's interesting is the panim took particular positions so that's why ldim love the sod because they can actually look at a line in the S aod and say ah the pon is following rashi's or no this is going like the rambam and this is not like toos because as you go through the S Raod even though the pon does not tell you any sources but the tries to connect them to the source material and can show divergences because of this what's interesting is that although both are based on the same sod and they are around 95% the same there are some major H differences between them because Amit followed certain opinions of interpretation and followed other opinions of interpretation now here we have something interesting this would give to that is the poim have said that is a Hally more accurate version of the aod based on the of the RAM and when there is a discrepancy between is more correct so what did that mean so that had two very interesting implications as a result there were some people that although they when it came to the S they would say instead of and although the art scroll doesn't give you the art scroll ashkanazi does not give you but if some of you may have older might note that if it's ashkanazi Amit is above the line and then under the line it'll say some people say this one which really the based on the fact that is Hally more accurate or some did a different approach some actually just changed certain sentences init meaning they saidit as a poetic structure but they changed it they revised sentences and words to make it match up with the as reflected in I certainly don't mean to drive you crazy and for all intents and purposes just go with your maer don't worry about it but um I always say that um maybe there's only two people in the world who are really really interested in these issues one is me and one is my son who caught it from me uh so I know a lot of people are not necessarily interested but forgive me for abusing my position by sharing things that uh are of of interest to me historically uh but these are the P of and authorship the author of amitz kak was a rabbi mulam Ben clonus who lived a generation or two before Raji and his name as the ponum often do is found as an acrtic within Amit uh and therefore kak dates from the 11th century the 10 hundreds again it's based on the mishna based on the talmud ETC but as a poetic composition it it was added to the Mar in the 11th century written in the 11th century now atona is very very interesting we're not really sure the author of atona is said to be Yosi Ben Yosi Cohen that is the the name that the author is given Yosi the son of Yosi Coen so some people have posited that Yosi Ben Yosi was an actual Coen goddo who officiated in the second temple which would make at Kon extremely old and that would also explain its authoritativeness because he was the guy who actually did this stuff uh however others say that the phrase Coen God does not always mean someone who officiated in the B mikash it sometimes was a term of Honor even today a great Co a God was sometimes called was sometimes called so Yosi Ben Yosi Coen does not automatically mean that he was a Coen he was around the same time asra Mich bar clonus but he was he was very distinguished and he was called the Great Coen moreover uh Professor Daniel gmid who is a big big big expert on liturgy and and M uh actually claims if you go through the hundred Sid noce there are actually other compositions which begin with the words at which are different poems they just happen to begin the same way and Yosi Ben Yosi was was an author of the other Aton that didn't even make it into the m and printers by mistake uh gave him authorship of the one that's in the so there's not even a that the is from Yosi Ben Yosi he is the author perhaps of another Aton which is a different a different poem in uh Professor goldi put out a an amazing fantastic Mak on rash yipper but it's absolutely impossible to D in from them because he just it's really a scholarly book he just he just gives you every different version of everything at every single point in the m and even says in the this is not for daving in B besset but he'll give you uh that other version of and like okay what C is well well it depends if if you if you take the position Yosi Ben Yosi was a Coen then it dates from the B mikdash otherwise it would be the same as Mula Ben clonus the 11th century the 10 hundreds now what's interesting is that although there are almost a 100 cidre avoda apparently there was an official style to which these poems adhere to and this is reflected in both and I call it uh a the Google Earth phenomenon have you ever use Google Earth right so Google Earth starts off with a picture of the Earth and then you narrow it to Israel or United States and then you New York City and then you eventually get to whatever it is ROV Strauss or or whatever it would be in all of the Sid it starts starts off with the notion of God created a beautiful Universe of all sorts of things plants and animals trees planets stars and then he chose Adam Harish to be theas of Bria and then Man became corrupt so he eventually chose Noah from among the children of man and then among the children of Noah he chose AR aino and then among the children of abam he chose Y and among the CH narrowing narrowing narrowing among the children of yit he chose Yakov and among the children of yakob he chose Ley to be those who serve him and among the children of Lei he chose Aon to be the Coen godo and then it starts the yipper service and this is common I I don't know who invented this you have to go back to the earliest s Raod but every s Raod starts off with this description of the creation of the world and then narrowing it down culminating in the designation of Aon as the holy person who would bring atonement to CLA Israel on the day of yum okay so there's a tremendous tremendous amount of detail there's no way we could cover it but I hope by my giving you a general structure you can then look at the m and fill in the details and the easiest thing to a way to understand it is look at the S Raod as a play in five acts there are five acts although we will see act two is much much larger than all the other the other acts number one two points number one all service on yum Kipper must be performed by the Coen G regular kohanim are not Kosher for any part of the service this means the kenalan Yum Kipper had a rough day let me point out when I say all yum Kipper service must be done by the Kangal I don't just mean the special rituals of yum Kipper even the daily rituals that were done in the basa mikash which were also done in yam Kipper the Corbin T the daily offerings the Coen GLE had to do it that's Point number one now Point number two is the Coen gutle had two uniforms the uniform that he wore during the year the breastplate the jewels contained with it gold thread so that that is called big day zahav the whole year he wore big day a an Yom Kipper whenever he entered D shash he could not wear big he had to wear pure white linen garments however when he did aod outside of the Kash he wore big so he actually changed his garments five times act one was big day zahav act two big day Lavan act three big day zahav act four big day Lavan Act five big day zahav and that's the end of yam KRA so of the play in five acts one three and five he wore his golden garments two and four where he went into the kashim as we'll see he had to wear pure white linen garments why was he not allowed to wear gold when he entered the KES Hakim so the gamar explains that gold is reminiscent of the Kate of the golden calf and when you're pleading for Mercy uh to hasem in the Kash we apply the rule ofar do not use the prosecutor to be your defense lawyer uh theel is a k against CL Israel and and and the like right so point one is all of the a is done by the co G point two is the Coen GLE switches five times from big day zahav to big day Lavan uh Etc five times uh po uh by the way a little point I'm sure you've heard the idea that they used to tie a rope or a chain around the Coen godo uh because if he entered the KES aashim and was not worthy uh he could die in there and if he didn't come out after a while they would pull him out uh and I just want to give you a little background on that on that idea the gamor in Masuma points out that the Bas sheni stood for 420 years and there were more than 300 kohanim gdolim who served in the bay sheni and some of the kohanim gdolim had very long terms shim sadic was a Coen godo for 40 years and then you had um yanan who was a Coen guttle for 80 years so if you take out from the 420 the 40 and the 80 you're left with a number that 300 kohanim served in in in in less than 300 years the gamorra concludes that the average tenure of a Coen gal was less than a year many in other words they died many kohanim gdol were saduk were sades the Romans used to auction off the office to the highest bidder many of them were not righteous many of them were ignorant so this we know from the gamarra and they died within the year however it's important to note the gamorra does not say they died in the kesak the idea that they tied a rope and the Coen died in the K is a passage in the Z but many understand that the gamar does not agree with that that God would not have marred the day of yam Kipper and the Holiness of the kesak with people dying rather if the Coen was not worthy he would die in the course of the year but he wouldn't die in the kaker so the story of the chain or the Rope there are two versions of that is not in the gamorra at all it is based on the Zoar but some contest it now you may wonder if there's a track record that in all likelihood the Cohen who goes into the kod D is going to die in the course of the Year why were people bidding for that office why did people want that office people paid a lot of money for that office the Romans auctioned it off as a political office uh the short answer is each per this is the delusion of cot each person thinks maybe I'll be the one that'll make it and then I'll become world famous you know I'll be in the Guinness Book of World Records or or whatever it is and even today people risk their lives for the possibility of Fame and Fortune this is this is what it is right so this was exactly the situation of the Coen okay but going back to the general idea here so number one all the do be Coen number two the Coen goes back and forth number three the Coen must go to the mikah five times on yum Kipper even though generally speaking on yum Kipper you're not allowed to wash in water but this is a Mitzvah he is to go to the mikah there was a mik located more than one Mikvah on the premises of the B mikdash itself he went five times and the way it worked was every time he changed his garments meaning when he first uh began the day in his regular clothes and he switched to the golden garments mikah when he went from gold to White Mikvah white to Gold Mikvah gold to White Mikvah white to Gold Mikvah now when he went at the end of yam Kipper from gold to his regular CL close he didn't have to go to the Mikvah then but whenever he switched to uh the white or the gold garments uh he had to go to the Mikvah this was a spiritual purification this was not for hygienic reasons obviously mik is not for hygienic reasons uh one would uh but the mikah was the spiritual consecration as each stage of the yipper service each distinct stage was unfolding he had to dedicate himself he had to consecrate himself okay so we have five immersions and we also have along with every immersion there was what was called before he went there was what was called sanctifying his hands and feet that means uh washing his hands and feet uh and that was it done 10 times so the basic idea would be before he would take off his garments he would wash his hands and feet take off the Garment go into the Mikvah put on the new garments and then sanctify his hands and feet so it turns out that you have five immersions and sanctification of Yim ver uh yeah think cover yeah so so apparently it it does not apparently there's a special idea that even if you purify the entirety of your essence since your hands and feet are the actual emissaries that are carrying the Divine service they will have a special uh sanctification okay uh yeah um no he actually well well no um I'm trying to think I'm trying to think about this because normally he would do the washing himself but for the washing of the hands and feet that's almost impossible because basically the water is poured in fact he's supposed to bend out he's supposed to has to be in good shape he is supposed to grab his feet with his hands and the water is poured on the hands and the and the feed at the same time so it would be Ley or or another Coen it would do that yeah I'm wondering about women and Li they say single women uh some say can go only before young to the and not the and some say no what is the yeah so let me explain something in the time of the B mikash single women went to the mikah all the time because when the laws of Purity and impurity were in effect uh a woman wouldn't be able to touch food if she would be aidita and the like and there had she had to be in a state of of ritual purity meaning nether was not only a matter of marital intimacy nether was a matter of food preparation of uh contaminating utensils and pots so single girls and single boys went to the Mikvah all the time now after the temple was destroyed and we no longer keep the laws of ritual Purity so the only purpose of female immersion is to take off the prohibitions of Nita for marital intimacy so as a result the custom has been that single women today should not go to the Mikvah because that might be seen as a legitimation of premarital uh intercourse uh on the other hand some do allow it foram Kipper for Spiritual preparation some say we shouldn't change it that's a matter of Minute by the way one of the difficult questions that rabbis get is let's imagine uh that uh you have a couple who are in the process of becoming more observance and they're beginning to keep chabas and kashus but they're living together out of wedlock they're not married two Jews now here's the thing although Judaism does prohibit sexual intimacy outside of marriage but it's much worse if you're a Nida than if you're not aita meaning should I advise that the couple that the woman should go to the Mikvah or should I not advise the couple that the woman should go to the mikah it's a very difficult child because here's the thing if they don't go to the Mikvah and she's aita because until she goes to the Mikvah she's a from her first period then every relation they have is a this is like death in the hands of Heaven Mas if she goes to the Mikvah and she's toor are still transgressing a negative prohibition of intimacy outside of marriage but it's not a of so you're downgrading the transgression from the severity of to becoming a mere negative commandment so one might argue that I ought to encourage them to go to the Mikvah even though they're not married because although that does not eliminate transgression it minimizes the severity of the transgression but the counterargument is the idea of legitimation the idea of gush Panka uh ganka is a seal of approval uh meaning Mikvah is supposed to signify that this is a holy Sanctified Union that God approves of and for me to allow Mikvah for for something that is against the will of Hashem uh might be as it were lending a seal of approval to that which is improper so ranim are torn about this there are ranim that will allow it privately there are ranam that will not allow it uh you know so again as I say if if anyone has a particular question uh talk to your local Rabbi about it because it is a a serious issue yeah being able to live together isn't names theog well uh that that's a very big question I mean rosha Feinstein uh took the position not that way uh raos took the position that unless they had a ceremony in which there were two kosher Witnesses who witnessed the giving of a ring rosha took the position that living together even as a husband and wife like a civil marriage or or whatever he felt uh that would not create a marriage but but you are correct there are those who argue with rosha there are those who would require a get uh but rosha himself did not require a get under those those circumstances okay um all right so now let's go back so let's go through the five acts so act one in the morning of yam Kipper Cohen gutle I'm not even going to say gets up that Coen guttle was not allowed to sleep the night of y Kipper in spite of the fact that he's going to work all day he was not allowed to sleep the night of yum Kipper because the fear would be that maybe in his sleep he would have a seoli mission which would disqualify him for service for that day so they kept him awake and whenever he would drowse the young kohanim would flick their fingers and his cheek you know stay up ET I'm sure they enjoyed uh that that particular that particular privilege so he goes to the m he uh he sanctifies his hands and feet goes to the Mikvah puts on the gold garments sanctifies his hands and feet and in act one again I'm going to be very very general here he does what you might call the daily Services of the temple every morning a lamb was sacrificed as a burnt offering the Corbin Tet so he brought the Corban tamid of the morning which was a burnt offering that was burnt on the altar he brought the incense of the morning this is not in the holy of holies this is brought in the inner altar in the he at the outer altar in the courtyard are the animal coronos then the building of the temple itself has the uh a smaller altar of gold he brought the curus of the morning and he prepared the seven lamps of the manur by preparing I don't mean he lit the manur the manur is not lit to late afternoon but he replaced the oil he poured out the old oil and removed the old Wicks he put in new fresh oil and fresh Wick this is called NE wrote notat wrote hadat wrote is later he improved he he set up the manura so act one carban kores of the morning on the golden not the holy of holies and that would mean the preparing of the seven lamps of the manora which will be lit later in the afternoon these are services that are done every single day including chabas uh but Anum Kipper it must be done by the Coen by the Coen go that's the end of act one uh if it's shabus he would bring the mus of chabas Etc as well you know in act one okay he then sanctifies hands and feet takes off the gold garments goes to the Mikvah puts on white linen garments sanctifies hands and feet right you get you're getting the pattern here and now we are ready to act two which is really the longest of all of the different acts and in act two essentially what happens is uh this is when he enters the kashim and uh there are three animals plus incense that are involved in act two number one there's an animal that is a bull and this bull is not a communal offering this is the Coen gutt's own property he must pay for this par the Bull of the Coen guttle and then there are two goats that are supposed to be identical and through Lottery one goat is going to be the scapegoat that's going to be sent to the desert and one goat's blood is going to be brought into the kotak dasin so we have these three animals okay we have the power of the Coen gutle we have the two goats and through a lottery one goat is designated as the goat of God and one goat is dedicated designated as the goat that will be sent out okay on his bow his bow he recites two confessions and there's Hashem forgive our sins these are called vuim confession number one asking God to forgive his AOS and the AOS of his wife meaning family because again he cannot be M for clel until he seeks forgiveness for his own sins so Von is for himself means his his wife and this is where it gets dramatic says this is what he said on please hasem Hashem means the he pronounced it now again I want to be clear he's not in the yet the take place outside of The KES so people hear him okay until I say he goes in he's not there yet he's outside of the he does a these are all the different types of sins unintentional sins sins of passion and tia that's aone that you're starving and pesha is sins of rebelliousness and Spite and then it says with again sh with your name of Mercy give Kap for the and then it quotes the p on this day he will purify you to atone for you so how many times did he say thees in that three times and he's doing it in public he puts his hands on the on the cow on the bull rather and when people when he would say at the end on this day God will atone for you to purify you now it ends in front of God you will be purified but the way it worked is this when he said hasem he would stretch out the word Hashem Shores the name specifically yes the shame hes yeah we say in the Hashem but it's shame and when he said that last everybody and we do it to this day everybody bowed down and this was different than we do it this was full body frustration and they would say shavod and as they finished he would then end with the last word of the P may you be purified you see how it worked in other words instead of just saying hasem he would say bow downo he would end with the blessing may you be purified by God okay that was V number one then there was a v number two on the par on the par and V number two on the par is for all of the kohanim that may God bring kapar and forgiveness for all of the kohanim once again other than changing the subject of the vi the text is identical the shamish was said three times was said three times and the last time people called uh you know fell on the ground and they said he said t Okay so so far he said the shame six times actually he already said it seven times because when he designated one of the goats for God he said Lem this is a sin offering for God okay whatever okay all righty now after the second V the power is this is outside of the holy of holies the blood he the coing gutle has to sh it then he has to collect the blood in a bowl he then gives the bowl to somebody to stir because now he has another business to do okay so so far we have one dead par whose blood has been collected in a bowl at that point the Coen goo makes his first trip into the kotes shashin he brings incense into the Kakashi in his right hand he has a heavy uh sensor of coals hot coals that's called a m in his left hand he has like a smaller container of incense he goes into the kashim he puts down the coals and then with his two hands it has to scoop them he Scoops up the cures and puts it on the coals and he waits in the kashim until the whole room is filled with with smoke and then he walks out backwards uh he utters a very short prayer in the kashim he doesn't stay there long not to scare people that he's not coming out and the like now what was in the first of all keep in mind the kades akasham this is very eerie was absolutely dark there were no windows in The KES aashim the only light there was were the light of the glowing coals that he brought in he's walking into a totally totally dark room number one number two in the time of the first bikes the arodes was there and he put the curus between the two staffs of the Aron on the floor the M was put the coals were put on the floor in their bowl however we are told Yuma says that the arak kodesh was hidden by King Yoshi before the Babylon destroyed the first temple and there was no arodes at all during the second Bas of Mikes so if you walked into the kashim during the 420 years of the second Bas ofik there was nothing at all there was the Evan chasia the foundation stone just an outcropping of stone and he put it on top of that stone and that was it the Evan Chia okay so that was his first entry into the kak okay he now comes out and he takes the bowl of the blood of the par and he enters the kesak kashim a second time this is a second entry and he sprinkles the blood eight times he dips his finger sprinkles dip sprinkle dip sprinkle dip sprinkle one motion is an upward motion dip sprinkle up and seven right that's called and this is why the congregation counts along because the Coen got to let the count one up then one up one down one up two down right this is the sprinkling all together eight sprinklings what's the significance of eight maral says eight has a very deep significance just as Brisa is eight eight is represents a miracle the cycle of the natural world is seven eight is above the laws of nature that's why our covenant with God is connected to eight because we are above nature that is why Chua is connected to eight because Chua is a supernatural gift Chua does not make sense if I kill somebody all of the regret I have does not bring the person back to life I break the bottle of milk the bottle doesn't get repaired sin is every bit of a reality we don't look at it that way a sin is an existential spirit spiritual reality as real as literally killing somebody how could sin be undone how could the Nish be restored how could it be purified and the answer is Chu is connected to the idea of eight above nature above nature okay he then goes out after his second trip he Slaughters the goat that was designated Lem he brings its blood into the kak and he also sprinkles it eight times huha means his hand goes up and L means his hand goes down it's the motion of his hand Lala Lata okay all right so so far he's been in the kesak three times first time forus second time the sprinkling of the blood of the par third time sprinkling of the blood of the goats he then steps outside of the kesak doin and he does eight of par eight sprinklings of par and eight of so meaning another 16 on the outside of the Paras which is the curtain that separates between the Kash and the he and the temple building itself okay and then the final aod Sadam is he mixes after that is he mixes the goat and the bull and he applies them to the four corners of the golden altar of incense and seven times to the top so again we don't have time to go over the details but if we just count the number of sprinklings that are going on here we had in the kashim we had eight of the par and eight of the we have on the par eight of the par and date of the so year that's a total of 32 and then we mixed the blood and we had four corners and seven on top is 11 so that's the number 43 sprinklings of blood that are unique to the yipper service and then at that point the scapegoat the other goat is taken and the coing guttle recites a third confession and this is for all of the AOS of CLA Israel and that's the scapegoats which carries so to speak we'll have to again we'll have to spend more time in this uh if you check um ORS thing I I have I gave a share on the scapegoat which I am I'm not able to we don't have time now but you can listen to it maybe I'll say it another time huh huh yes for sure for sure that's the case for sure for sure now so once again this is the third time so again look in the sod how many besid well alen we B down with Alena but that's a separate thing but in the sod how many times do we prostrate ourselves and say shame we do it three times you understand why we do it three times every time the Coen go recites a V and mentioned the shame in the bikash anyone that heard that and the were not in the Kash all the confessions were outside of the Kash we would recite and we bow down not like we do it we bow down in a full like horizontal body frustration okay so now you understand why why you have three times that we uh that we do this now the scapegoat was not a sacrifice in the temple it was actually somebody was given a job to take it like 12 mil like 10 miles into the Judean desert and this is where the Coen GLE got a break this is fascinating the gamorra darians that the Coen guttle is not allowed to continue the service until the scapegoat reaches is the designated place in the desert where it's going to be pushed off a mountain that took between one and a half and two hours so the Coen GLE did have a two-hour break on yum ker he was not allowed to do anything now you may ask how does he know when the goat reaches the Judean desert how does he know that so some said it was a miracle because there was a red string in the Bas of Mikes and when the goat was pushed off the cliff and there was atonement the red string in the basam mikdash some years turned white and that's a that's mumas in the PK if your sins are as red as Scarlet I will make them white and that was the signal that the coing gutle could continue uh at this point yeah so at that point he would he would estimate you know he he worked with estimations of times as well mean uh he was able to do that he to sleep uh no he was not um yeah so I guess we're finished okay all right well again we're cutting short I just want to mention that the next part of the service was the reading of the Torah which he did and he had he had the only alah uh then he went into the he Sanctified his hands and feet went into the Mikvah put on his golden clothes Sanctified his hands and feet and in act three he essentially brought the daily offering of the afternoon Etc uh then he went into Sanctified his hands and feet went to the Mikvah put on his white garments for a second time Sanctified his hands and feet and what he did in act four was only one thing he went into the kashim just to take out the remainders of the coals and the incense meaning you figure why couldn't he do that you know the first time the answer is Hashem is telling us cleaning up your mess is an important aod meaning God allows a special entry into the Kash just to pick up your garbage yeah that's a good question he didn't have any life okay okay final one I just have to go quick uh sanctifies his hands and feet takes off his gold takes off his white garments goes to the Mikvah sanctifies his hands and feet puts on the gold garments then then sanctifies his hands and feet and act five he brings the daily incense of the afternoon on the golden Altar and he lights the manora and by this time it is very late afternoon yum Kipper is not over yet but he's kind of finished for the day and at that point he is free uh he sent to ADV his hands and feet a last time to take off the um the golden garments then he can put on his regular clothing and the Sedar Raod ends with the great great great great rejoicing uh yum Kipper KN in which tens of thousands maybe hundreds of thousands of Jews would escort the Coen home as he successfully completed the atonement of am Israel but the gamorra gives us a story that one time there were thousands of people were were following the Coen in a torch lit procession after yum Kipper but then on when they rounded the corner they saw Shay andal the great who were the gor the teachers of Hill and Shai so everybody left the co to followay and this is what the gorra says as great as the Coen God is the greatness and grander of Torah was even greater uh uh and that story highlights that