This week’s first 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”. The 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"
or “verdict” 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.
And just as Pilate washed
his hands after having succumbed to the demand to crucify Yeshua (Mat. 27:24),
so was it commanded that the person who was to send the goat of azazel, would
have to “wash his clothes and bather his body in water” (Lev. 16:26).
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"
here 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 household 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
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]
"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
20:24b-26: "I am YHVH your Elohim who has separated you from the peoples. You
shall therefore distinguish (literally “separate”) 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
fact. The single verb used here for “separate” and “distinguish” is “havdel”
(b.d.l, bet, dalet, lamed), used 3 times in the creation account in B’resheet
1: in regards to the separation of the light from darkness (v. 4), the
separation of the water above the firmament from the water below it (vs. 6,7),
and in creating heaven’s lights that were to divide light from the darkness
(vs. 14,18). Thus the usage of the root b.d.l points to the distinct category
that YHVH had allocated for His people among other people groups, as well as to
the way they were to conduct their daily life.
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 (vs. 8, 12, 29, in the latter, the
translation says “do no prostitute”), 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. 4:10b).
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 (19:11,
in the translation ‘one another’, while in vs.15,17b the translation renders it
as ‘neighbor’), and "re'ah", that is, “friend or fellowman”
(again, more commonly rendered "neighbor" in the English
translations. See 19:13,16,18). 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), while 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, chapter 19 continues with the
tending of trees in YHVH's Promised Land - which for the first three years are
to be considered “uncircumcised” –
“arelim” (pointing to the covenant with Avraham and thus to the land’s
importance), and in the fourth are to be “praises to YHVH" - “hiluleem” (ref. 19:23-25), and with
prohibitions concerning all pagan idolatrous customs. "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 we read
verses 20 and 21: “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. If a
man takes his brother's wife, it is an unclean thing. He has uncovered
his brother's nakedness - erva. They shall be childless - arireem”
(italics added). This makes evident the fruitlessness and lifelessness of sin, symbolizing
the fact that sin results only in death (bareness in this case).
[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 convey 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
Parashat Acharey Mot, and are therefore centered on “death”, which is “ma’vet”
in Hebrew. Drawing from Parashat Kdoshim, we will focus on the “separation” –
havdel – and look at a couple of its usages. Many are familiar with the
“havdala” – literally separation – service at the end of Shabbat to distinguish
it from the weekdays. On Shabbat we particularly love to praise our Elohim, and
so we’ll learn how say that in Hebrew.
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
After Shabbat Havdala is done
A’charey Shabbat oseem Havdala (lit. after Shabbat
doing Havdala)
To differentiate between holiness and that which is
not holy
Le’havdil beyn kodesh le’ma she’lo kadosh
or
Le’havdil beyn kodesh le’chol*
We will praise Elohim on Shabbat
Ne’ha’lel et Elohim be’Shabbat
*Hebrew has a term ”chol”
which does not mean “defiled” or
“impure”. It simply refers to anything which isn’t necessarily “kadosh”.
