This week’s Parasha opening verses:
"Now YHVH spoke to Moses after the death [“acharey mot”] of the two
sons of Aaron, when they drew close to YHVH, and died" (Lev. 16:1,
literal translation, emphasis added) stresses "drawing close" to YHVH
AND "death." Thus, in verse 2 we read, "Tell Aaron… not to come
at any time into the Holy Place Israel
The term “atonement” in its various forms
(which includes “kaporet” – translated “mercy sit,” but in Hebrew rooted in
k.p.r – “to atone” as we saw in Ex. 25:17), is repeated many times over in
chapter 16, and so is the blood of the atonement, with which many of the items
mentioned are to be sprinkled. What is the purpose of sprinkling blood on
inanimate objects? “So he shall make atonement for the Holy [Place], because of the uncleanness
of the children of Israel
In 16:2 we encounter the expression “inside
the veil before the kaporet - mercy seat." The veil – parochet, is made up
of the same letters as “kaporet.”[1] The rest of verse 2 says, "I will
appear in the cloud above the mercy seat - kaporet." Thus, the rendition
of mercy seat and the veil in the same verse makes for an alliteration (kaporet
and parochet), underscoring the connection of these two articles and the
position of the mercy seat within the veil, where the High Priest may enter
only under very strict and special conditions. “Parochet,” stemming from p.r.ch
(pey, resh, kaf), meaning both “separating” and “covering,” together with
“kaporet,” point to the ‘cure’ for sin, that is - covering and separation.
After readying himself and making a sin
offering as atonement for his own person and household, the High Priest is to
take two male goats, which he is to obtain from the congregation. These two are
to be placed "in front of YHVH" at the opening of the Tent of Meeting
where lots are to be cast for them, "one lot for YHVH and one lot for
Aza'zel" (ref. 16:5-10). The goats mentioned here are “s'eerim”
("hairy ones," sa'eer = "hairy"). The casting
of lots is "goral," which is of the root g.r.l. (gimmel, resh,
lamed), meaning "stone or stony place," since
the lots were stones shaken after being put into a piece of cloth or a
container [2]. Thus, in Matthew 27:35 we read the following about Yeshua:
"Then they crucified Him, and divided His garments, casting lots, that it
might be fulfilled which was spoken by the prophet, 'They divided My garments
among them, and for My clothing they cast lots'" (Ps. 22:18). In the same
chapter of Matthew (v. 15-17 and 21b) we read the following: "Now at the Feast the governor was
accustomed to releasing to the multitude one prisoner whom they wished. And at
that time they had a notorious prisoner called Bar Abba (Barabbas). Therefore,
when they had gathered together, Pilate said to them, 'Whom do you want me to
release to you? Bar Abba, or Yeshua who is called Messiah?'… They said, 'Bar
Abba!'" The verdict was pronounced. The goat on which YHVH's lot fell was
to be a sin offering, as it is written: "Elohim by sending His own Son in
the likeness of sinful flesh, on account of sin: He condemned sin in the
flesh" (Rom. 8:3b).
The other goat was to be for Aza'zel
(sometimes translated “scapegoat”). “Aza’zel” is a compound word, made
up of the word “az” (ayin, zayin), meaning “strong,” but can also be read as
“ez” – goat, and “azal” (alef, zayin, lamed) - “that which is used
up,” or “is no more.” This goat that was “to be no more,” was
sent to the wilderness by the hand of a suitable ("eeti,"
meaning “timely”; "et" = the "right or appointed
time") person (ref. 16:21). Thus, Yeshua Bar Abba the criminal and
counterfeit of Yeshua the Son of the Father, stood in proxy, as it were, for
the goat that was allowed to live for the purpose of being sent to the
wilderness, or “eretz grzera” ("land of separation,"
16:22) with all the sins and iniquities. The root g.z.r (gimmel, zayin, resh) is
literally “to cut off, remove, decreed.” And while it was decreed that the
unrepentant Bar Abba would be cut off and removed from the Father
by his sins (see Is 59:2), Pilate was the timely person who
facilitated the whole prophetic process and scenario. Yet, it also says about the “Suffering
Servant” of Yishayahu (Isaiah) 53:8:
“For He was cut off [nigzar] from the land of the living”
(emphasis added). We see, therefore, that in spite of our above comparison of
Yeshua and Bar Abba, respectively, to the two goats, Yeshua also fulfilled the
role of the second goat, as is confirmed by 16:21: “Aaron shall lay both his
hands on the head of the live goat, confess over it all the iniquities of the
children of Israel, and all their transgressions, concerning all their sins,
putting them on the head of the goat,..” (italics added).
Whereas chapter 16 began with a strong
exhortation and command to the High Priest regarding time, place and procedures
of coming before YHVH, chapter 17 enjoins the ordinary people not to sacrifice
according to their own whims, lest they should be suspect of sacrificing to
idols, or even be led astray and carry out such acts. And so we read in 17:7:
"They shall no more offer their sacrifices to demons, after whom they have
played the harlot." "Demons" here is “s'eerim,”
again, the word that we have just encountered in the previous chapter for “male
goats.” Goat worship prevailed in Egypt
Parashat Acharey Mot is made up of four
sections. Aside from the part which leads up to Yom Kippur, and the section
regarding the right place for the offerings, there are two more sections
concerning the prohibitions of eating meat with blood, and incest. In the four
sections, all so different from one another, one phrase is repeated like a
refrain (see the italicized words in the following): "In the seventh
month, on the tenth day of the month, you shall afflict your souls, and do no
work at all, whether a native of your own country or a stranger who dwells
among you" (16:29 italics added). "This shall be a statute
forever for them throughout their generations. Also you shall say to them,
‘Whatever man of the house of Israel
The
last section of Parashat Ahcarey Mot deals, as mentioned, with the prohibitions
against incest and other sexual offences. Following the long list of specific
details, YHVH admonishes Yisrael thusly: "Do not defile yourselves with
any of these things; for by all these the nations are defiled, which I am
casting out before you. For the land is defiled; therefore I visit the
punishment of its iniquity upon it…" (18:24-25). According to Torah, when
one comes in contact with anything which is (ritually) unclean, one is
contaminated by it. The converse, however, is not true; i.e., coming in contact
with that which is holy does not render one “automatically” holy. In accordance
with the above quoted verse, the land itself is likewise subject to spiritual
contamination by reason of the practices of its inhabitants, with the resulting
consequences that “the land [will] vomit you out also when you defile it, as it
vomited out the nations that were before you" (18:28). The following
Parasha (Kdoshim) closes off with the same warning, as part of the command to
stay separate (ref. 20:22).
Finally, in 16:30 we read: "For on this
day He [some translations replace “He” with “the priest”] shall make
atonement for you, to cleanse you; for all your sins, before YHVH you shall be
cleansed." or “before YHVH you shall be purified,” or “before YHVH you
shall purify yourselves.” Here then is a fervent call to appropriate by faith
the atonement enacted by the Almighty.
"And YHVH spoke to Moses, saying,
'Speak to all the congregation of the children of Israel
In contrast to most of YHVH's addresses in
the previous Parashot we have been studying, here the “entire congregation of
the sons of Israel
The
theme of Parashat Kdoshim is encapsulated in 20:25-26: "You shall
therefore distinguish between clean animals and unclean, between unclean birds
and clean, and you shall not make yourselves abominable by beast or by bird, or
by any kind of living thing that creeps on the ground, which I have separated
from you as unclean. And you shall be holy to Me, for I YHVH am Holy, and have
separated you from the peoples, that you should be Mine." This clearly
illustrates the contaminating effect, which the unclean has upon Elohim's
People. At the same time, it highlights the separateness of those who belong to
Him and who are rendered set apart by this very fact.
Going back to chapter 19, we will notice
that most of the injunctions or clusters thereof end with "I am YHVH your
Elohim." Thus, we read about reverence for father and mother and keeping
the Shabbat. This is followed by a command to reject idols. The issue of peace
offerings is succeeded by how one is to treat those less fortunate than one’s self
(the poor and the sojourner), by leaving for them the gleanings of the fields
and vineyards, for… "I am YHVH your Elohim." Theft, deception, lying
and swearing falsely in YHVH's name are enumerated next. These constitute
"profaning" His Name (vv. 8,12,29), which is “chalel”
(ch.l.l., chet, lamed, lamed) meaning, “to make hollow or burrow,”
and is also the root for "casualty" (such as in war). Dealing
unjustly (a.sh.k – ayin, shin, kof, oppressing and stealing) with one's fellow
man, cursing the deaf and putting a stumbling block in front of the blind,
diverting justice in court, tale bearing and not taking responsibility when a
friend's life is in danger… all are sealed by "I am YHVH." Obviously
we are moving here into more subtle matters that may not be necessarily noticed
by society at large, but will be seen by Him whose "eyes run to and fro
throughout the whole earth" (ref. 2nd Chr.16:9; Zech. 4:10).
This takes us to even deeper issues of the heart, such as, "You shall not
hate your brother in your heart" (19:17).
"Brother," aside from its
obvious meaning, could also relate to one's “fellowman,” just as do the
following terms: "Associate" - amit (v. 11, in some translations
“one another”), and "re'ah," that is, “friend or fellowman”
(more commonly rendered "neighbor" in the English translations.
See 19:16-18). The utilization of these terms clarifies that ‘others’ are equal
to one’s self, and therefore should be treated accordingly. In verse 17 there
is also an instruction of commission, relating to the action that should be taken
when the need arises to reprimand or rebuke one’s fellow man (rather than harbor
hatred and bitterness in one’s heart). If "open rebuke is better than love
carefully concealed” (Prov. 27:5), how much more does this apply when hate is
the option? One is not to nurse vengeance nor bear a grudge against one's own
people, logically leading to the highest dictum; that one is to love one's
fellow man as one's self (v.18), where in Hebrew the word used is “re’ah” –
friend, associate. Again, this is sealed by "I am YHVH."
After the prohibitions regarding mixing of
seeds and improper nuptials, the tending of trees in YHVH's Promised Land -
which for the first three years are to be considered “uncircumcised” – “arelim,” and
in the fourth are to be “praises to YHVH" - “hiluleem,” as well as prohibitions
concerning all pagan idolatrous customs, ensue next. "I am YHVH" seals
these passages, and is also appended to the Shabbat’s observance and to the
honor due the elderly. The next cluster deals with the sojourner, because of
the Israelites’ own experience in Egypt
Chapter 20
echoes chapter 18 (in Parashat Acharey Mot), in dealing largely with various
forms of incest, forbidden forms of cohabitation, and abominable sexual practices,
which are described by the phrase, “exposing the nakedness” (again, nakedness
is tantamount to not having a “covering” – “kippur”). “Nakedness” here
is “erva” of the root a.r.h. (ayin, resh, hey). A similar word, stemming
from the root a.r.r (ayin, resh, resh) and means “stripped” and “childless”
is “ariri” (e.g. Gen. 15:2; Jer. 22:30). Thus in verse 20 we read, “And
if a man shall lie with his uncle's wife, he has uncovered his uncle's nakedness
- erva. They shall bear their sin. They shall die bereft of
children – arireem” (italics added). This
makes evident the fruitlessness and lifelessness of sin, and symbolizes the
fact that sin results only in death (childlessness in this case).
It is interesting that the names of these
two Parashot are often combined, along with next week's Emor ("say, speak
out or express”). Strung together they form a phrase: "After the death of
the holy ones, speak out…." Notably, it is only after “death”
(to the old and carnal) that one may speak - give expression to
YHVH's Torah - written on one's heart, leading to a holy life.
[1] Notice the
"k" and "ch" here denote the same letter, i.e.
"kaf".
[2] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis
Brown Hendrickson.
Publishers, Peabody , Mass.
[3] Online Bible, Gill Commentary
