Dix miracles ont été accomplis pour nos pères dans le Temple: Aucune femme n'a jamais fait une fausse couche à cause de l'odeur des sacrifices; la chair des offrandes ne s'est jamais putréfiée; une mouche n'a jamais été vue dans l'abattoir; le grand prêtre n'a jamais eu une émission séminale sur Yom Kippour. [Parce que c'est un tumah qui sort de son corps, il est plus répugnant que les autres types]; une pluie n'a jamais éteint le feu sur le tas de bois, [même si l'autel était exposé], le vent n'a jamais remué la colonne de fumée de sa place [qu'elle ne monte pas en colonne]; un psul [un défaut disqualifiant] n'a jamais été trouvé dans l'Omer [offrande], les deux pains ou le pain de démonstration. [Car si un psul était trouvé avant le (temps prescrit) de leur mitsva, il n'était pas possible d'en offrir d'autres à leur place. Car l'omer était récolté la nuit, et ils ne récoltaient pas beaucoup; et les deux pains furent cuits la veille de yom tov, et leur cuisson ne l'emporte pas sur yom tov. Et, de même, le pain de démonstration était cuit la veille du sabbat]; ils se tenaient dans la constriction (tzfufuim) [comme dans «tzaf (flottant) sur la face des eaux». Ils étaient tellement nombreux qu'ils étaient pressés l'un contre l'autre au point que leurs pieds quittaient le sol et qu'ils «flottaient» dans les airs] et ils s'inclinaient en expansion. [Lorsqu'ils s'inclinèrent, un miracle fut accompli pour eux et ils s'inclinèrent dans une (grande) pièce, chacun à quatre allures éloigné de son voisin, afin que l'un n'entende pas l'autre quand il a confessé ses péchés]; et un serpent ou un scorpion n'a jamais fait de mal à personne à Jérusalem, et personne n'a jamais dit à son voisin "Jérusalem est" trop serrée "pour que je puisse y vivre." [parce que l'endroit leur offrait un moyen de subsistance, et il n'y avait aucun besoin pour quiconque de partir et de dire "Les choses sont" trop serrées "pour moi et je ne peux pas vivre à Jérusalem." Certaines éditions doivent "dormir" (au lieu de "vivre"), la référence étant les pèlerins du festival, aucun d'entre eux ne trouvant trop de mal à dormir à Jérusalem à cause du manque d'espace (voir Yoma 21b)].
Shenei Luchot HaBerit
A total rehabilitation of mankind (Israel) occurred at the time of the giving of the Torah, prior to the second relapse when Israel worshiped the golden calf. The next rehabilitation that took place was the construction of the Tabernacle, a microscope of the perfect universe. The sacrifices, עבודה, are one of the pillars which ensure the continued existence of the universe. We see therefore how the word עשן, which we described as representing the three kinds of perfections Adam had possessed prior to his sin, became the symbol of rehabilitation after G–d legislated that man can come close to Him by presenting sacrifices whose smoke (עשן) rises up from the altar in the Tabernacle (Sanctuary). Evil influences in the world were unable to overcome or infect this smoke which comprised three sanctities, including the sanctity of the Tabernacle which was called מקדש. Whereas Adam enjoyed being in the choicest place of the world, גן עדן, Aaron now had both a Sanctuary and a Holy of Holies symbolizing the choicest place on earth.
Such considerations also enable us to explain the Mishnah in Avot 5,8, that the Jewish people experienced ten miracles while the Temple was standing. The list includes such things as that no woman suffered a miscarriage due to the odour of the flesh of the sacrifices which was burned up on the altar, and that the meat itself never turned putrid. No fly was ever seen in the slaughterhouse of the Temple; no unclean emission ever befell the High Priest on the Day of Atonement. The rain never extinguished the fire on the wood pile of the altar; the wind never prevailed over the column of smoke that rose from the altar; no disqualifying defect was ever found in the Omer, the two Shevuot loaves, nor in the show-breads. The people stood closely pressed together and yet found ample space to prostrate themselves; no snake or scorpion ever caused injury in Jerusalem, and no man ever said to his fellow: "There is too little room for me to lodge overnight in Jerusalem."
Thus did I find it written in the name of the Maharil, z”l (Minhagei Maharil, glosses on the laws of Yom Kippur). I have also heard a fitting explanation as to why the custom in Poland is to remember the souls of the deceased on the last day of Yom Tov. You must know that one of the ten miracles that occurred regularly in the Holy Temple was that three times a year the entire nation was able to enter it, on the festival of Matzos, the festival of Weeks [Shavuos] and the festival of Sukkos. And although the people were crowded together when they stood upright, when they prostrated themselves on the ground there was ample room for all (Avos 5:5), a situation that flew in the face of natural law. The explanation behind this miracle is as follows: On each festival the souls of Avraham, Yitzchak and Yaakov used to visit the heavenly Temple accompanied by the souls of all the righteous. At that time the earthly Temple would move aside and the heavenly Temple would descend to earth to take its place. And since the heavenly Temple was a spiritual edifice it was capable of holding all of Israel. And now that the Holy Temple has been destroyed, on account of our sins, we recall the souls of our holy ancestors on every festival so that their merits will stand by us and our offspring forever, Amein. — Based on the words of my teacher and mentor, Rabbi Yosef, z”l (Yesod Yosef, Chapter 87).