This week’s Parasha opening
verse: "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) underscores the combination of
"drawing close" to YHVH and "death." Thus, in verse
2 we read, "Tell Aaron… not to come [just] at any time into the Holy Place
inside the veil, before the mercy seat which is on the ark, lest he die…”
(italics added). This is the solemn introduction to the long and detailed
account of the necessary preparation and sanctification process of the High
Priest’s entrance to the Holy of Holies, culminating with: “This shall be a
statute forever for you: In the seventh month, on the tenth day of the month,
you shall afflict your souls, and do no work at all… For on that day the priest
shall make atonement for you, to cleanse you that you may be clean from all
your sins before YHVH. It is a Sabbath of solemn rest for you, and you shall
afflict your souls. It is a statute forever… This shall be an everlasting
statute for you, to make atonement for the children of Israel
Without actually
pronouncing the term it is, of course, the description of Yom haKippurim. But
rather than commence with that special day, its purpose, timing and varying
procedures, the text first deals with the needed course of action in
relationship to the High Priest, while the theme of Yom haKippurim unfolds
gradually and inductively ultimately bringing to light its goal. What is more,
as we saw above, in this particular context the instructions are mentioned
against the backdrop of the death of Ah’aron’s two sons, which enhances the
seriousness and solemnity of the day, albeit without calling it by its explicit
name.
The term “atonement” in its
various forms (which includes “kaporet” – translated “mercy sit,” but in Hebrew
is rooted in k.p.r – “to atone” or “cover” as we saw in Ex. 25:17), is repeated
many times over in chapter 16, as is the blood of the atonement, with which
many of the items mentioned were 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 - parochet - before the mercy seat - kaporet." 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), highlighting 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), means both “separating” and “covering” and together with
“kaporet” points to the ‘cure’ for sin by the provision of the covering and the
requirement of separation.
After readying himself and
making a sin offering as atonement for his own person and household, the High
Priest was to take two male goats, which he was to obtain from the
congregation. These two were to be placed "in front of YHVH" at the
opening of the Tent of Meeting where lots had 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 comprised of 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 Yeshua 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” or “gone” (see Mishley –
Proverbs – 20:14). 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 with his
sins (see Is. 59:2), Pilate was the timely person who facilitated
the whole 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).
Yeshua Bar Abba, although partially fitting the role of the goat that was sent
to the wilderness, definitely did not act the part of carrying vicariously sins
and iniquities for the purpose of their removal.
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 be even 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 haKippurim,
and the section regarding the right place for the offerings, there are two more
sections concerning the prohibitions of eating meat with blood (17:10-16), and
incest (Ch. 18). In the four sections, all so different one from the other, 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
"Stranger"
is “ger,” and originates from the root “gur” (gimmel, vav, resh),
meaning "to dwell, tarry, sojourn," as well as
“to fear (see Ps. 22:23 for example: “fear Him all you offspring of Israel
The last section of Parashat Ahcarey Mot deals, as
mentioned, with the prohibitions against incest and other sexual offences. It
is sandwiched between statements regarding the practices of the dwellers of the
land which the Israelites have just left, and the practices in the land which
they were about to enter (see 18:3, 24-25). Presently we observed that YHVH’s
people were enjoined to include the strangers living among them, while here
they are solemnly warned not to defile themselves with that which their
neighbors were defiling themselves (v. 27). We see here a fine line between
including the ones who choose to come into the households of Yisrael, and
between keeping firm and clear boundaries of separation from other
non-Israelites.
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
necessarily make one holy. The land, therefore, by reason of the practices of
its inhabitants would be subject to spiritual contamination 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 is a fervent call to appropriate by
faith the atonement enacted by the Almighty, and thus to receive the
fulfillment of His promise. However, without the High Priest, first and
foremost, complying implicitly with all of YHVH’s instructions this could not
be achieved.[4]
[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
[4]
Thirty verses relay the High Priest’s orders, versus one verse with
instructions for
the people.
Hebrew
Tools for Everyday Use
Our
Hebrew Tools this time are congruent with the Parasha, and are therefore
centered on “death”, which is “ma’vet” in Hebrew. So without further ado, let
us take a look at our short sentences.
After
death
A’charey
ha’ma’vet (lit. after the death)
He
died
Hu
met
She
died
He
metta
After
his death
A’charey
moto
After
her death
A’charey
motah
No comments:
Post a Comment