Pasuk (16:34): "This shall be to you an eternal decree to bring atonement upon the Bnei Yisroel, for all their sins, once a year..." Yom Kippur is a special day that is given to us once a year, to repent for the wrong that we may have done, and make a decision to not repeat it in the future. Rav Eliyahu Lopian asks, why does the Torah have to emphasise "once a year", specifically by Yom Kippur? He answers by stating that we learn in the Gemarah: "Why is death of the sons of Aharon mentioned next to the Parsha of Yom Kippur? To teach us that the death of a Tzaddik is used to attain attonement for Clal Yisroel. Why is the Parsha of Miriam brought down close to the Parsha of the Parah Adumah? To teach us that just like the ashes of the Parah Adumah is used to attain atonement, the same is by the death of a Tzaddik, it attains atonement for the sins of the Bnei Yisroel." Thus the Torah is hinting to us, that it is enough to have the atonement which is similar to Yom Kippur, the death of a Tzaddik, not more than once a year. Rav Mordechai Ilan brings down that we do find another place in the Torah where it also emphasises "seven days in a year". In Pasuk 16:34, when the Pasuk writes about Succos that one shall celebrate a seven day period in the year. There are only two Holidays that the Torah tells us the emphasis of "in the year". The similarity of these two Chagim is that in both of them we are to serve Hashem through fear and happiness. The goal of Yom Kippur is not to put us on a spiritual high once a year, and then fall. The goal of Yom Kippur is to give us a spirtual high, once a year, that lasts a whole year. On Succos we also have a "Simchas Beis Hashoeiva", which is said, that "one who did not see the happiness in this, never saw true Simcha in his lifetime."(Gemarah Succah 51:b) This Simcha that one has on Succos is their, to last not only the seven days of Succos, but throughout the whole year. One may ask, why do we have to learn this out from two different cases, isn't one enough? The Chasam Sofer explains that the death of a Tzaddik does bring atonement, however this atonement is only a general atonement, for the whole nation, and not for each individual. When all the Bnei Yisroel's sins are gathered together, and they out-weigh their Miktzvos, then Hashem takes away from us one of our Tzadikim, and this brings atonement. However, there is a possibility for the death of a Tzaddik to bring atonement for even the individuals of Clal Yisroel. This occurs when one really feels the personal loss of the Tzaddik, and he sees what great loss his generation has just lost, then the death of the Tzaddik can bring atonement even for each individual. This is the reason for needing both of the cases. When the Gemarah brings the case of Parah Adumah, its ashes were used to atone for the whole Bnei Yisroel as a nation, and not each individual, this was the atonement that was reached by the death of Miriam. However, when the two sons of Aharon died, "The whole Bnei Yisroel bewailed the conflagration that Hashem ignited" (Pasuk 10:6). Here each person felt pain over thei death, thus each person attained personal atonement for their sins. When contemplating the death of Aharon's two sins, is genuinely filled with sorrow and anguish, to the point of tears. This is like Yom Kippur. Thus both cases are brought to show that aditional attonement of the individual and not only the nation, by the death of a Tzaddik. So we learn from this that Yom Kippur each person has to work on himself to attain atonement Rav Chaim Shmulevitz asks, how does one grieve over an event that happened thousands of years ago? He explains that each great man is the sole bearer of a particular dimension of greatness, which he shares wuth his surroundings, when he dies, that dimension no longer exists. Due to the untimely death of the two sons of Aharon, even though it may have occured a few thousand years ago, their mission in life to share with their surroundings, remains unfulfilled to this day. Thus he continues and says that every person can acquire knowledge and spiritual growth in every possible way. If we fail to do so, one is not only depriving ones self, but society also. Pasuk (19:17-18): "You shall not hate your brother in your heart; You shall reprove your fellow and do not bear a sin because of him. You shall not take revenge and you shall not bear a grudge against the members of your people". Comes Rav Frand (Tape # 29/30 B) and asks a question on this. One is forbidden to hate another Jew, there is a Gemarah in Pesachim that gives an exception, when someone witnessess another person doing a sin. Since you are only one person, and there are no witnessess, one is not punished in Beis Din, rather one is allowed to hate this person, for he is a Rasha. And the Gemarah brings proof to this, for if you see the donkey of your enemy struggling under its burden..., what enemy, we are forbidden to hate our brother in our heart, what is meant in Kis Seitze, we aren't supposed to hate? So their is an exception, when one sees another doing a sin. One is to hate injustice. There is a Tosfos in Gemarah Pesachim which asks, what happens when have two donkeys infront of you, there is a donkey of your enemy which has to be loaded, and a donkey of your freind that has to be unloaded. Usually one is commanded to help unloading a donkey first, because of pain given to the animal, yet here we are commanded the opposite, in order for one to work on his Midos. We don't want him to hate his fellow. Whats happening, it seems that we have a disagreement if one is commanded to hate him or not?? The Sefer Beir Yosef explains that the explanation of haiting one when he does a sin, this is because when one sees another doing a sin, it becomes less in ones eyes. This is human nature, like on TV, one sees so much murder, thus murder is looked at less than it was before. Thus one is commanded here to hate, to help build up ones resistance, in order not to be affected by it. If this is the case, than the Torah tells us not to hate the person, rather the wrongful act, that it shouldn't affect ones Yiras Shemayim. One is to hate the bad, not the person. Thus there is no disagreement amongst the Gemarahs. In the case of the donkey, we want you to love the person, yet hate his act. This is a very important lesson for us, that we should not try to embarras the other person, love the person hate the act. The "Avos DeRabbi Nassan" writes: "Aharon HaKohen would never say to a person that he sinned or acted improperly. Rather, when he would meet a wicked person in the street he would extend a greeting to him." In this way, he fulfilled the Mitzvah of giving reproof, for he had the ability to draw these people closer to the Torah in his friendly manner, by showing love and respect. One must try very hard to see the positive in a person and not only the negative aspects. The book "Ha Torah HaMisamachas", brings down a story about Rabbi Shlomo Zalman Auerbach was on a bus in Yerushalayim, when a scantily clad young woman boarded the bus and sat next to him. Rabbi Auerbach gently reached for the button to signal the driver that he wished to get off, and excused himself to the woman, "Pardon me, but I have to get off here." He then waited for the next bus, to his destination. Rabbi Auerbach explained his action, "It was not proper for me to sit next to this woman, but if I simply moved away, this might offend her. For just because she was lacking in her modesty, it was no grounds for causing her any embarrassment. Here is a perfect case, where one dislikes the others actions, but still loves the person, the human being behind those actions. Halacha: Pasuk (16:23): "Aharon went inside the Tent of Meeting - he shall remove the linen vestments that he had worn when he entered the Sanctuary, and he shall leave them there." Rashi in this Pasuk explains that Aharon now went into the Tent of Meeting in order to remove the spoon and the censer in which he previously burned the incense. The Sefer "Mayana Shel Torah", writes on this explanation that the Baal Shem Tov brings proof on this that when someone serves food to a Torah scholar, not only is he doing a Mitzvah by serving the food, he is also doing a Mitzvah when he cleans up afterwards. This is learnt out from this Pasuk from what we see on Yom Kippur, where removing the vessels was considered as part of the Yom Kippur service. Thus when one removes vessels that were previously used for a Mitzvah, their removal is included in the good deed.