Admission into the Sanctuary Chapter 4

טָמֵא שֶׁעָבַד בַּמִּקְדָּשׁ חִלֵּל עֲבוֹדָתוֹ וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם עַל עֲבוֹדָתוֹ אַף עַל פִּי שֶׁלֹּא שָׁהָה שָׁם שֶׁנֶּאֱמַר (ויקרא כב ב) "וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי יִשְׂרָאֵל וְלֹא יְחַלְּלוּ אֶת שֵׁם קָדְשִׁי" הֲרֵי זוֹ אַזְהָרָה לְעוֹבֵד בְּטֻמְאָה. וּלְהַלָּן הוּא אוֹמֵר (ויקרא כב ט) "וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ". מָה חִלּוּל הָאָמוּר [שָׁם] חַיָּב מִיתָה בִּידֵי שָׁמַיִם אַף כָּאן מִיתָה בִּידֵי שָׁמַיִם. וְכָל לָאו שֶׁחַיָּבִין עָלָיו מִיתָה בִּידֵי שָׁמַיִם לוֹקִין עָלָיו:

When an impure person serves in the Temple, he desecrates his service and is liable for death at the hand of heaven for [performing] this service even if he did not tarry there, as [indicated by Leviticus 22:2]: "so that they draw back for the sanctified objects of the children of Israel and not desecrate My holy name." This is a warning for a person who serves while ritually impure. Further on, [ibid.:9] states: "They will die because of it, because they desecrated it." Just as in the latter instance, desecration makes one liable for death at the hands of heaven, so too, with regard to [offering sacrifices while impure, desecration] makes one liable for death at the hand of heaven. Lashes are given for [the violation of] all negative commandments punishable by death at the hand of heaven.

אַף עַל פִּי שֶׁאִם עָבַד בְּטֻמְאָה אֵינוֹ חַיָּב בְּבֵית דִּין אֶלָּא מַלְקוֹת אֶחָיו הַכֹּהֲנִים לֹא הָיוּ מְבִיאִין אוֹתוֹ לְבֵית דִּין אֶלָּא מוֹצִיאִין אוֹתוֹ לַחוּץ וּפוֹצְעִין אֶת מֹחוֹ וְאֵין מְמַחִין עֲלֵיהֶן בְּכָךְ:

Although one who serves in a state of impurity is liable only for lashes in court, his priestly brethren would not bring him to the court. Instead, they would take him outside [the Temple] and split open his brain. They would not be rebuked for this.

וְהֵיאַךְ אֶפְשָׁר לוֹ לַעֲבֹד וְלֹא יִשְׁהֶה עַד שֶׁלֹּא יִתְחַיֵּב כָּרֵת אֶלָּא מִיתָה בִּידֵי שָׁמַיִם בִּלְבַד. כְּגוֹן שֶׁנִּטְמָא בָּעֲזָרָה וְיָצָא בִּקְצָרָה וּבִיצִיאָתוֹ הָיָה צִנּוֹר בְּיָדוֹ וְהָפַךְ בּוֹ אֵיבָר עַל הָאֵשׁ בַּמִּזְבֵּחַ וְקֵרֵב שְׂרֵפָתוֹ שֶׁכָּל קֵרוּב עֲבוֹדָה הֲרֵי הוּא כַּעֲבוֹדָה:

How is it possible for a priest to perform service without tarrying so that he will be liable only for death at the hand of heaven and not karet? For example, he contracted impurity in the Temple Courtyard and departed in the shortest way possible, but as he was leaving, he used a cylinder in his hand to turn over a limb [from a sacrifice] on the fire of the altar and thus hasten its consumption by the flames. [The rationale is that] any contribution to the Temple service is considered as equivalent to that service.

וְכֵן טָמֵא שֶׁטָּבַל וְעָבַד קֹדֶם שֶׁיַּעֲרִיב שִׁמְשׁוֹ עֲבוֹדָתוֹ פְּסוּלָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם שֶׁנֶּאֱמַר (ויקרא כא ו) "וְלֹא יְחַלְּלוּ שֵׁם אֱלֹהֵיהֶם". מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁזּוֹ אַזְהָרָה לִטְבוּל יוֹם שֶׁעָבַד שֶׁעֲדַיִן טָמֵא הוּא שֶׁנֶּאֱמַר (ויקרא כב ז) "וּבָא הַשֶּׁמֶשׁ וְטָהֵר" מִכְּלַל שֶׁעֲדַיִן לֹא טָהֵר. אֲבָל מְחֻסַּר כִּפּוּרִים שֶׁעָבַד אַף עַל פִּי שֶׁעֲבוֹדָתוֹ פְּסוּלָה וְחִלֵּל הֲרֵי זֶה פָּטוּר:

Similarly, if one who was impure immersed in the mikveh and then performed service before nightfall of that day, his service is invalid and he is liable for death at the hand of heaven, as [ibid 21:6] states: "They shall not desecrate the name of their G-d." According to the Oral Tradition, we learned that this is a warning to a person who [was impure, but] immersed himself that day who performs service [in the Temple], for he is still impure. [This is derived from ibid. 22:7]: "And the sun sets and he will become pure." Implied is that until then, he was not pure. A person whose atonement process was not completed who performs service [in the Temple] is exempt [from punishment] even though his service is invalid and it desecrates [the sacrifice].

וּמִנַּיִן שֶׁעֲבוֹדָתוֹ פְּסוּלָה שֶׁנֶּאֱמַר (ויקרא יב ח) "וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה". מִכְּלַל שֶׁעֲדַיִן לֹא נִגְמְרָה טָהֳרָתָהּ. וְהוּא הַדִּין לְכָל מְחֻסְּרֵי כִּפּוּרִים:

What is the source that teaches that such service is impure? [With regard to a woman impure due to childbirth, Leviticus 12:8] states: "And the priest shall atone for her and she shall become pure." Implied is that until now, she was not pure. The same applies to all others whose atonement process is not complete.

כֹּהֵן שֶׁעָבַד וְאַחַר כָּךְ נוֹדַע שֶׁהָיָה טָמֵא. אִם הִיא טֻמְאָה יְדוּעָה כָּל הַקָּרְבָּנוֹת שֶׁהִקְרִיב פְּסוּלִין שֶׁהֲרֵי עֲבוֹדָתוֹ חֻלִּין. וְאִם הִיא טֻמְאַת הַתְּהוֹם הַצִּיץ מְרַצֶּה. וְכָל הַקָּרְבָּנוֹת שֶׁהִקְרִיב נִרְצוּ. וַאֲפִלּוּ נוֹדַע לוֹ שֶׁהוּא טָמֵא קֹדֶם שֶׁיִּזְרֹק הַדָּם וְזָרַק הֻרְצָה. שֶׁהַצִּיץ מְרַצֶּה עַל טֻמְאַת הַתְּהוֹם אַף עַל פִּי שֶׁהוּא מֵזִיד. וּכְבָר בֵּאַרְנוּ טֻמְאַת הַתְּהוֹם בִּנְזִירוּת:

[The following laws apply if] a priest performed service and afterwards, it became known that he was impure. If the source of impurity was known, all of the sacrifices that he offered are invalid, for his work is defiled. If, however, he became impure due to the impurity [likened to] the depths, the forehead plate brings about appeasement and all the sacrifices he offered are accepted. Even if he became aware of the fact that he was impure before the blood was sprinkled on the altar and then he sprinkled the blood, it brings about appeasement. For the forehead plate brings about appeasement for the impurity [likened to] the depths even though he [transgresses] intentionally. We have already explained the impurity [likened to] the depths in Hilchot Nizirut.

וְכֵן הַצִּיץ מְרַצֶּה עַל טֻמְאַת דְּבָרִים הַקְּרֵבִין שֶׁנֶּאֱמַר (שמות כח לח) "וְהָיָה עַל מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת עֲוֹן הַקֳדָשִׁים". אֲבָל אֵינוֹ מְרַצֶּה עַל טֻמְאַת הַנֶּאֱכָלִין. וְלֹא עַל טֻמְאַת הָאָדָם שֶׁנִּטְמָא בְּטֻמְאָה יְדוּעָה. אֶלָּא אִם כֵּן הָיְתָה הַטֻּמְאָה הַדְּחוּיָה בַּצִּבּוּר שֶׁהַצִּיץ מְרַצֶּה עָלֶיהָ:

Similarly, the forehead plate brings atonement if the objects being sacrificed are impure, as [Exodus 28:38] states: "And it shall be on the forehead of Aaron and Aaron will bear the sins of the sacred objects." It does not, however, bring about appeasement if the portions of the sacrifices that are eaten are impure or if the one [offering the sacrifice] is impure when he became impure because of a known source of impurity unless the impurity was superseded by a communal obligation, in which instance the forehead plate generates appeasement for it.

וְאֵין הַצִּיץ מְרַצֶּה אֶלָּא בִּזְמַן שֶׁהוּא עַל מִצְחוֹ שֶׁנֶּאֱמַר (שמות כח לח) "וְהָיָה עַל מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי ה'":

The forehead plate does not bring about appeasement unless it is on the High Priest's forehead, as [the above verse] continues: "It will be on his forehead at all times, for appeasement before G-d."

כָּל קָרְבָּן שֶׁאֵין קָבוּעַ לוֹ זְמַן אֵינוֹ דּוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת הַטֻּמְאָה. שֶׁאִם לֹא יַקְרִיב הַיּוֹם יִקָּרֵב לְמָחָר וּלְמָחֳרַת מָחָר. וְכָל קָרְבָּן שֶׁקָּבוּעַ לוֹ זְמַן בֵּין קָרְבַּן צִבּוּר בֵּין קָרְבַּן יָחִיד דּוֹחֶה אֶת הַשַּׁבָּת וְדוֹחֶה אֶת הַטֻּמְאָה. וְלֹא כָּל הַטֻּמְאוֹת הוּא דּוֹחֶה אֶלָּא טֻמְאַת הַמֵּת לְבַדָּהּ:

[The offering of] any sacrifice that does not have a set time does not supersede [the observance of] the Sabbath or [the laws of] ritual impurity. [The rationale is that] if it is not sacrificed today, it will be sacrificed tomorrow or afterwards. [The offering of] any sacrifice that does have a set time, whether it be a communal offering or an individual offering, supersedes [the observance of] the Sabbath and [the laws of] ritual impurity. It does not supersede all types of ritual impurity, however, only those stemming from contact with a human corpse.

כָּל קָרְבְּנוֹת הַצִּבּוּר קָבוּעַ זְמַנָּם. לְפִיכָךְ כֻּלָּן דּוֹחִין אֶת הַשַּׁבָּת וְאֶת טֻמְאַת הַמֵּת:

All of the communal sacrifices have a fixed time when they must be offered. Hence [offering them] supersedes [the observance of] the Sabbath and [the laws of] ritual impurity stemming from contact with a human corpse.

וְכָל קָרְבָּן מֵהֶן שֶׁקָּרֵב בְּטֻמְאָה אֵינוֹ נֶאֱכָל. אֶלָּא מַקְטִירִין מִמֶּנּוּ דְּבָרִים הָרְאוּיִין לְהַקְטָרָה וְהַשְּׁאָר הָרָאוּי לַאֲכִילָה נִשְׂרָף כִּשְׁאָר קָדָשִׁים שֶׁנִּטְמְאוּ:

All of the sacrifices that were brought in a state of ritual impurity are not eaten. Instead, the elements of the sacrifice that are fit to be consumed by fire are offered on the fire [of the altar]. The remaining portions that would [ordinarily] be eaten are burnt in the same manner as are other sacrifices that became impure.

כֵּיצַד דּוֹחֶה אֶת הַטֻּמְאָה. הִגִּיעַ זְמַנּוֹ שֶׁל אוֹתוֹ קָרְבָּן וְהָיוּ רֹב הַקָּהָל שֶׁמַּקְרִיבִין אוֹתוֹ טְמֵאִין לְמֵת. אוֹ שֶׁהָיוּ הַקָּהָל טְהוֹרִים וְהָיוּ הַכֹּהֲנִים הַמַּקְרִיבִין טְמֵאִים לְמֵת. אוֹ שֶׁהָיוּ אֵלּוּ וְאֵלּוּ טְהוֹרִין וְהָיוּ כְּלֵי הַשָּׁרֵת טְמֵאִים לְמֵת. הֲרֵי זֶה יֵעָשֶׂה בְּטֻמְאָה וְיִתְעַסְּקוּ בּוֹ הַטְּמֵאִים וְהַטְּהוֹרִים כְּאֶחָד וְיִכָּנְסוּ כֻּלָּן לָעֲזָרָה. אֲבָל הַטְּמֵאִים בְּטֻמְאָה אַחֶרֶת כְּגוֹן זָבִין וְזָבוֹת וְנִדּוֹת [וְיוֹלְדוֹת] וּטְמֵאֵי שֶׁרֶץ וּנְבֵלָה וְכַיּוֹצֵא בָּהֶן. לֹא יִתְעַסְּקוּ וְלֹא יִכָּנְסוּ לָעֲזָרָה וְאַף עַל פִּי שֶׁנַּעֲשָׂה בְּטֻמְאָה. וְאִם עָבְרוּ וְעָשׂוּ אוֹ נִכְנְסוּ לָעֲזָרָה חַיָּבִין כָּרֵת עַל הַבִּיאָה וּמִיתָה עַל הָעֲבוֹדָה. שֶׁלֹּא נִדְחֵית אֶלָּא טֻמְאַת הַמֵּת בִּלְבַד:

What is meant by saying it supersedes [the laws of] ritual impurity? If the time when that sacrifice is to be offered arrives and the majority of the people offering it were impure due to contact with a human corpse, or the people at large were pure, but the priests offering it were impure due to contact with a human corpse, or both of these were pure, but the Temple utensils were impure due to contact with a human corpse, [the sacrifice] should be offered in a state of impurity. Both the impure and the pure should be involved in its offering together and enter the Temple Courtyard. Those who are impure because of other reasons, zavim, zavot, women in their menstrual state, those after childbirth, those who came in contact with the corpse of a teeming animal or large animal, or the like should not be involved [in the sacrifice] and should not enter the Temple Courtyard even though sacrifices are being offered in a state of impurity. If they transgressed and took part [in the sacrifice] or entered the Temple Courtyard, they are liable for karet for entering [the Courtyard] or death [at the hand of Heaven] for [carrying out] the service. For only the impurity stemming from contact with a human corpse was superseded [by the obligation to offer these sacrifices].

וּפֶסַח שֶׁבָּא בְּטֻמְאָה וְדָחֲקוּ טְמֵאֵי מֵת וְנִכְנְסוּ לַהֵיכָל פְּטוּרִין. אַף עַל פִּי שֶׁלֹּא הֻתְּרוּ אֶלָּא לָעֲזָרָה. הוֹאִיל וְאֵין אֲנִי קוֹרֵא בָּהֶם (במדבר ה ג) "אֶל מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם" הֲרֵי אֵלּוּ פְּטוּרִין:

When a Paschal sacrifice is offered in a state of impurity and those who were impure due to contact with a human corpse pressed on and entered the Sanctuary, they are exempt even though they were only permitted to enter the Temple Courtyard. Since the charge [Numbers 5:3]: "Send them beyond the camp" does not apply to them, they are exempt.

הָיוּ מִקְצָת בֵּית אָב טְמֵאִים וּמִקְצָתָם טְהוֹרִים אַף עַל פִּי שֶׁרֻבָּן טְמֵאֵי מֵת לֹא יַקְרִיבוּ אֶלָּא הַטְּהוֹרִים. הָיָה כָּל בֵּית הָאָב טְמֵאֵי מֵת יָבִיאוּ בֵּית אָב אַחֵר. הָיְתָה כָּל הַמִּשְׁמָרָה טְמֵאֵי מֵת מַחֲזִירִין עַל מִשְׁמָרָה אַחֶרֶת. אִם הָיוּ רֹב הַכֹּהֲנִים הַנִּכְנָסִין שָׁם בִּירוּשָׁלַיִם בַּזְּמַן הַקָּבוּעַ טְמֵאִין יַעֲשׂוּ בְּטֻמְאָה:

If a portion of the priests of the clan scheduled to serve in the Temple that day were impure and a portion were pure, even if the majority were impure due to contact with a human corpse, only those who are pure should offer the sacrifices. If all the priests of that clan were impure, the priests of another clan should be brought [to serve]. If all the priests of that watch were impure due to contact with a human corpse, we look for [those of] another watch. If most of the priests who entered Jerusalem at a given time were impure, [the appropriate sacrifice] should be offered in a state of impurity.

וּמִפְּנֵי מָה מַחֲזִירִין עַל הַטָּהוֹר מִבֵּית אָב אַחֵר. מִפְּנֵי שֶׁהַטֻּמְאָה לֹא הֻתְּרָה בַּצִּבּוּר אֶלָּא בְּאִסּוּרָהּ עוֹמֶדֶת וּדְחוּיָה הִיא עַתָּה מִפְּנֵי הַדְּחָק. וְאֵין דּוֹחִין כָּל דָּבָר הַנִּדְחֶה אֶלָּא בְּמָקוֹם שֶׁאִי אֶפְשָׁר. וּמִפְּנֵי זֶה צְרִיכָה צִיץ לְרַצּוֹת עָלֶיהָ:

Why do we search for a priest who is pure from another clan? Because [the prohibition against serving while] impure was not released entirely [in order to offer] the communal [sacrifices]. Instead, the prohibition is still standing, it is merely superseded temporarily, because of the pressing situation. We do not override any prohibitions that may be superseded except in a situation where there is no alternative. For this reason, the forehead plate is required to bring about appeasement.

וּמִנַּיִן שֶׁטֻּמְאַת מֵת דְּחוּיָה בַּצִּבּוּר שֶׁנֶּאֱמַר (במדבר ט ו) "וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם". כָּךְ לָמְדוּ מִפִּי הַשְּׁמוּעָה שֶׁאֲנָשִׁים יְחִידִים הֵם שֶׁיִּדָּחוּ לְפֶסַח שֵׁנִי אִם הָיוּ טְמֵאִים. אֲבָל צִבּוּר שֶׁהָיוּ טְמֵאֵי מֵת אֵינָן נִדְחִין אֶלָּא הַטֻּמְאָה תִּדָּחֶה וְיַעֲשׂוּ פֶּסַח בְּטֻמְאָה. וְהוּא הַדִּין לְכָל קָרְבָּן שֶׁקָּבוּעַ לוֹ זְמַן כְּפֶסַח שֶׁהוּא דּוֹחֶה אֶת הַטֻּמְאָה:

What is the source that teaches that [the prohibitions against] ritual impurity are superseded [to bring] communal [offerings]? [Numbers 9:6] speaks of: "Men who were impure because of a [deceased] human soul." According to the Oral Tradition, it was taught: Particular individuals are deferred to Pesach Sheni if they were impure. If, however, the community at large is impure due to contact with a human corpse, it is not deferred. Instead, [the prohibition against] ritual impurity is superseded and the Paschal sacrifice should be offered in a state of impurity. The same applies to every sacrifice that has a fixed time like the Paschal sacrifice: [the obligation to offer it] supersedes [the prohibition against] ritual impurity.

וַהֲרֵי הַדָּבָר מְפֹרָשׁ בַּכְּתוּבִים שֶׁנֶּאֱמַר שָׁם (דברי הימים ב ל יז) "כִּי רַבַּת בַּקָּהָל אֲשֶׁר לֹא הִתְקַדָּשׁוּ וְהַלְוִיִּם עַל שְׁחִיטַת הַפְּסָחִים לְכל לֹא טָהוֹר" [לְהַקְדִּישׁ לַה'] (דברי הימים ב ל יח) "כִּי מַרְבִּית הָעָם רַבַּת מֵאֶפְרַיִם וּמְנַשֶּׁה יִשָּׂשכָר וּזְבֻלוּן לֹא הִטֶּהָרוּ". וּמַהוּ זֶה שֶׁנֶּאֱמַר (דברי הימים ב ל יח) "כִּי אָכְלוּ אֶת הַפֶּסַח בְּלֹא כַכָּתוּב" מִפְּנֵי שֶׁעִבְּרוּ אוֹתָהּ הַשָּׁנָה מִפְּנֵי הַטֻּמְאָה שֶׁנֶּאֱמַר (דברי הימים ב ל ב) "וַיִּוָּעַץ הַמֶּלֶךְ וְשָׂרָיו וְכָל הַקָּהָל בִּירוּשָׁלָםִ לַעֲשׂוֹת הַפֶּסַח בַּחֹדֶשׁ הַשֵּׁנִי" (דברי הימים ב ל ג) "כִּי לֹא יָכְלוּ לַעֲשֹׂתוֹ בָּעֵת הַהִיא כִּי הַכֹּהֲנִים לֹא הִתְקַדְּשׁוּ לְמַדַּי". וּכְבָר בֵּאַרְנוּ בְּקִדּוּשׁ הַחֹדֶשׁ שֶׁאֵין מְעַבְּרִין אֶת הַשָּׁנָה לְכַתְּחִלָּה מִפְּנֵי הַטֻּמְאָה:

This concept is explicitly stated in Scripture [II Chronicles 30:17-18]: "For a multitude of the congregation had not sanctified themselves and the Levites presided over the slaughter of the Paschal sacrifice for all who were not pure.... For many of the people, many from Ephraim, Menasheh, Issachar, and Zevulon had not purified themselves." What then is meant by the statement (ibid.): "They partook of the Paschal sacrifice not in accordance with what was written"? Because they made that year a leap year because of ritual impurity, as [ibid.:2-3] states: "And the king, his officers, and all the congregation in Jerusalem had conferred [and decided] to offer the Pesach... in the second month, because they were not able to offer it at its time because there were not enough priests who had sanctified themselves." As we explained already in Hilchot Kiddush HaChodeh, as an initial preference, we do not declare a leap year because of ritual impurity.

וְעוֹד אַחֶרֶת הָיְתָה שָׁם בְּאוֹתָהּ הַשָּׁנָה. שֶׁעִבֵּר חִזְקִיָּה הַמֶּלֶךְ אֶת הַשָּׁנָה בְּיוֹם שְׁלֹשִׁים שֶׁל אֲדָר שֶׁרָאוּי לִהְיוֹת רֹאשׁ חֹדֶשׁ נִיסָן וְעָשָׂה אוֹתוֹ הַחֹדֶשׁ אֲדָר שֵׁנִי וְלֹא הוֹדוּ לוֹ חֲכָמִים שֶׁאֵין מְעַבְּרִין בְּיוֹם זֶה כְּמוֹ שֶׁבֵּאַרְנוּ בְּקִדּוּשׁ הַחֹדֶשׁ. וּמִפְּנֵי דְּבָרִים אֵלּוּ שֶׁעָשָׂה שֶׁלֹּא כַּהֲלָכָה נֶאֱמַר (דברי הימים ב ל יח) "כִּי אָכְלוּ אֶת הַפֶּסַח בְּלֹא כַכָּתוּב". וּבִקֵּשׁ רַחֲמִים עַל עַצְמוֹ וְעַל הַחֲכָמִים שֶׁהִסְכִּימוּ עַל מַעֲשָׂיו שֶׁנֶּאֱמַר (דברי הימים ב ל יח) "כִּי הִתְפַּלֵּל יְחִזְקִיָּהוּ עֲלֵיהֶם לֵאמֹר ה' הַטּוֹב יְכַפֵּר בְּעַד" וְנֶאֱמַר (דברי הימים ב ל כ) "וַיִּשְׁמַע ה' אֶל יְחִזְקִיָּהוּ וַיִּרְפָּא אֶת הָעָם" שֶׁנִּרְצָה קָרְבָּנָם:

There was another [difficulty] that year. King Chizkiya made the year a leap year on the thirtieth day of Adar which was fit to be Rosh Chodesh Nissan. Instead, he made it the thirtieth of Adar. The Sages did not agree with him, for a leap year should not be declared on this day, as we explained in [Hilchot] Kiddush HaChodesh. Because of these two matters which were not done as prescribed by Jewish Law, it was said: "They partook of the Paschal sacrifice not in accordance with what was written."[ Chizkiya] entreated for mercy for himself and for the Sages who concurred with his actions, as [ibid.:18] states: "For Yichezkiyahu prayed for them, saying: 'May G-d Who is good atone for those....' [ibid.:20] states: 'G-d heeded Yichezkiyahu and healed the people.'[ Implied is that] their sacrifice was accepted.