Following this line of reasoning, the Meshech Chochmah continues his magnificent explanation. The most crucial part of the Kohen Gadol’s avodah on Yom Kippur took place in the Heichal and in the Kodesh HaKodashim. On the mizbeiach located in the Heichal, he sacrificed the special korbanos of the day. In the inner sanctum, he burned the incense, the Ketores. Now, we have learned in the Gemara (Yoma 12a): “תניא מה היה בחלקו של יהודה, הר הבית הלשכות והעזרות, ומה היה בחלקו של בנימין, אולם והיכל ובית קדשי הקדשים”—it was taught in a Baraita: Which parts of the Temple were in the portion of Yehudah? The Temple-mount, the chambers and the courtyards. And which parts of the Temple were in the portion of Binyamin? The antechamber (“oo-lahm”), the Heichal and the chamber of the Kodesh HaKodashim. Consequently, the Kohen Gadol could only achieve atonement for Yisrael in the Heichal and the Kodesh HaKodashim, which were located in the portion of Binyamin—for he played no part in the sin of “mechiras Yosef.” The “azarah”—the courtyard—however, was located in the portion of Yehudah, who advised his brothers to sell Yosef. Therefore, atonement could not be sought there; for, as we know, the prosecutor cannot become an advocate. This matter is discussed in the Gemara (Sanhedrin 6b):
“רבי מאיר אומר לא נאמר בוצע אלא כנגד יהודה, שנאמר (בראשית לז-כו) ויאמר יהודה אל אחיו מה בצע כי נהרוג את אחינו, וכל המברך את יהודה הרי זה מנאץ, ועל זה נאמר (תהלים י-ג) ובוצע ברך ניאץ ה”’ —Rabbi Meir says: A “compromiser” was only said with regards to Yehudah, as it is stated: “And Yehudah said to his brothers, ‘What gain will there be if we kill our brother?’” And anyone who praises Yehudah is considered a blasphemer; concerning such a person, it is stated: “One who praises a compromiser (Yehudah) has blasphemed Hashem.” Rashi comments: “He should have said, ‘Let us return him to our father’—seeing as his brothers heeded his words.”
The Meshech Chochmah substantiates his point by referring to an alarming passage in the Sifri (Zos HaBerachah):
“מפני מה זכה בנימן שתשרה שכינה בחלקו, כל השבטים היו במכירתו של יוסף ובנימן לא היה במכירתו של יוסף. אמר הקב”ה, אני אומר לאלו שיבנו בית הבחירה, לא כשיהיו מתפללים לפני, איני מבקש עליהם רחמים, איני משרה שכינתי בחלקם, שלא היו רחמנים על אחיהם”.
Why did Binyamin merit that the Shechinah should dwell in his portion? All of the other shevatim participated in the selling of Yosef; but Binyamin was not involved in the sale of Yosef. HKB”H said: “If I tell these to build the Temple, won’t I want to show them mercy when they pray before Me?! Instead, I will not have My Shechinah dwell in their portion, because they did not show their brother mercy.”
We should now be elated, for we can finally comprehend the formula that we recite in the Yom Kippur tefilah: “כי אתה סלחן לישראל ומחלן לשבטי ישורון בכל דור ודור”-- for you are the Forgiver of Yisrael and the Pardoner of the tribes of Yeshurun in every generation. Here are the sacred words of the Meshech Chochmah:
וזה שאמרו, כי אתה סלחן לישראל, היינו על כל החטאים שבין אדם למקום, שהרושם הוא משורש העגל, שנאמר (שמות לב-ד) אלה אלקיך ‘ישראל’, ושם נאמר (במדבר יד-ב) סלחתי כדבריך, ומחלן לשבטי ישורון, הוא על חטאים שבין אדם לחבירו, ששורש שלהן הוא מחטא מכירת יוסף שחטאו שבטי ישורון”.
The phrase ״סלחן לישראל״—Forgiver of Yisrael—relates to all sins between man and G-d— “bein adam laMakom.” Those sins are influenced by the seminal sin involving the “eigel.” In relation to that sin, it states (Bamidbar 14, 20): ״סלחתי כדבריך״—I have forgiven in accordance with your words. The phrase ״מחלן לשבטי ישורון״—Pardoner of the tribes of Yeshurun—relates to sins between man and his fellow man, which stem from the sin of “mechiras Yosef,” perpetrated by the tribes of Yeshurun.
