"Ezekiel 45:17 And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall make ready the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make wiping away for the house of Israel" (DLT: torahtimes.org).

comment1:  The typical conception of perfection is a Greek idea. In that world view, everything is spiritual, or should be spiritual, and nothing physical. However, God allows imperfection in the perfect created world. In the Garden of Eden, Adam and Eve were naked. This imperfection was permitted until they learned that it was an imperfection and were offended by it because of their greater wisdom. They also had to work the garden and subdue the earth. They had to create orderliness out of disorderliness in creation. They had to maintain or guide things on the correct path. This was all in the world that God called, 'very good'; but when they ordered things in the garden, they were making it 'better'; both the 'better' and the 'good' are 'good' until God decides for us that the 'better' is the only good, and what was just good, i.e. Adam's nakedness, will now be evil. Such degrees are anathema to Greek philosophy, which was cultivated by man, and not God.   It leads to a Gnostic worldview.

 

The boundary between imperfections that are to be permitted and imperfections that are to be removed from creation are the knowledge of good and evil. Greek philosophy presses its rejection of imperfections, or its doctrine of absolute perfection to the extreme in Gnosticisms that rejected matter itself. Therefore, the material is evil sin to this philosophy. However, it is not man that should decide good and evil, what imperfection may remain. There are also imperfections that are the result of the fall, which God will allow to remain when the world is restored to paradise, but in his judgment, these remaining 'imperfections' will be 'good' in his estimation. One imperfection that will remain is the fact that Yeshua had to die for sins, a fact that would not exist if man had not sinned.

 

 One of the 'imperfections' that will remain is the use of animal sacrifice for ritual cleansing (Jer. 33:17-22; Ezek. 45:17). One of the ideas that has to be broken in the Church is the idea that all sacrificial animal death will be done away just because it does not seem to fit into their conception of a sinless perfect world. Their misunderstanding stems in part from a narrow definition of the word 'sin' in Hebrew. The word for 'sin' is /חטאת/; this word means to, 'miss,' 'go wrong', 'sin'. But it does not just refer to things we typically regard as sins, i.e. lying, stealing, murder, adultery, or evil thoughts. This word refers to ritual impurity or physical uncleanness. It refers to imperfections of any sort in man at a physical level that must be covered, or cleansed before man can enter into the holy places. The sin offering /חטאת/ was used for ritual cleansing (cf. Lev. 15:15, 30; Ex. 29:36; Ezek. 43:22, 45:17). Ritual impurity was not evil unless it was communicated to the holy places, or objects intended for holy use were not first cleansed by the sin offering. The sin offering was a ritual cleansing to prevent uncleanness from being communicated to the holy places, where they would become evil in the real sense if it were allowed. The 'sin' or 'miss' cleansed by the 'sin offering' included the physical imperfection that was tolerated in the normal course of life. However, in the tabernacle or temple, it was regarded as evil. The imperfection of physical impurity was not permitted there. So the sin, i.e. imperfection had to be removed.

 

 /חטאת/ is translated "And thou shalt cleanse the altar" (Exodus 29:36, KJV); also, "water of purifying" (Numbers 8:7, KJV). BDB def. 5, "purification"; BDB /חטא/ (verb root), Hithp., def. 2, "purify oneself"; The root means miss, go wrong, sin. However, it is clear from the technical usages for sacrifice or baptisms that it is to remove some imperfection, particularly of bodily uncleanness, before a person or object takes part in the Levitical worship. It is not strictly evil sin as the definition of sin is conceived in typical Christian usage. It includes any sort of imperfection. The /חטאת/ covered things from the smallest imperfections that were excluded from the holy place, but allowed in normal life (without fault) up to and including the breaking of commandments in ignorance (with fault).

 

The exact boundary between imperfections that will remain in normal life, but are to be excluded from holy places, and imperfections that are deemed evil by God and will come to an end is up to God to decide. However, it will not be according to the Greek Philosophical notion of what is 'ideal' or 'perfect'; like nakedness in the garden, or the need to tend and order it, some imperfection will remain. And in the age to come the Almighty has already decided that such imperfections that need to be cleansed by the /חטאת/ will remain, but they will not be permitted in the holy places. In other words, what the /חטאת/ atones for changes according to progressive revelation. (DLC: torahtimes.org)

Daniel's Literal Translation and Commentary: (http://www.torahtimes.org/translation/eze4517.html)