Achrei Mot-Kedoshim
אחרי מות - קדשים
“After the death" and "Holy ones”
Part 1
Torah: Leviticus 16:1 - 20:27
Haftarah: Amos 9:7 - 9:15 (Ashkenazim)
Ezekiel 20:2 - 20:20 (Sephardim)
Suggested: Heb 5:3; 7:26-8:7; 1Jn 2:21; Isa 53:7-8; Mat 27:15-31; Luke 23:13-25
Also Please Read Day 29: The Idential (Lev 16:7-10); Day 13: The East-West Continuum (Lev 16:14): Day 90: The day of Gezurah (Lev:16:21-22): and Day 329: Performing your Semikah (Lev 16:21) from The Book of Mysteries by Jonathan Cahn
In each day of this study we will focus on a theme or themes from the corresponding reading or aliyah. Here is the full list of aliyot for this portion:
Torah: Leviticus 16:1 - 20:27
Ezekiel 20:2 - 20:20 (Sephardim)
Suggested: Heb 5:3; 7:26-8:7; 1Jn 2:21; Isa 53:7-8; Mat 27:15-31; Luke 23:13-25
Also Please Read Day 29: The Idential (Lev 16:7-10); Day 13: The East-West Continuum (Lev 16:14): Day 90: The day of Gezurah (Lev:16:21-22): and Day 329: Performing your Semikah (Lev 16:21) from The Book of Mysteries by Jonathan Cahn
In each day of this study we will focus on a theme or themes from the corresponding reading or aliyah. Here is the full list of aliyot for this portion:
Daily Readings
Daily Readings
1: Lev 16:1-24 Yom Kippur and the Scapegoat
2: Lev 16:25-17:7 Day of Atonements
3: Lev 17:8-18:21 Blood atones for the soul
4: Lev 18:22-19:14 Sexual perversion and holiness
5: Lev 19:15-32 Love your neighbor
6: Lev 19:33-20:7 Love foreigners, honest business
7: Lev 20:8-27 Be separate from the World
1: Lev 16:1-24 Yom Kippur and the Scapegoat
2: Lev 16:25-17:7 Day of Atonements
3: Lev 17:8-18:21 Blood atones for the soul
4: Lev 18:22-19:14 Sexual perversion and holiness
5: Lev 19:15-32 Love your neighbor
6: Lev 19:33-20:7 Love foreigners, honest business
7: Lev 20:8-27 Be separate from the World
Introduction
In regular years Acharei Mot (After the death) and Kedoshim (Holy people) are read together as are the haftarot from the prophets Exekiel and Amos. Parashot Acharei Mot אחרי מות begins with the description of the purification rites and sacrificial offerings on Yom Kippur, the Day of Atonement and continues to outline the various requirements that contribute to making a holy community. The title refers to the death of Nadav and Avihu and reminds us that strict adherence to the details described is vital, not only for the sanctity of the proceedings but for the safety of all concerned. The corresponding passage from Ezekiel provides us with a good example of why Israel needed a national day of repentance and atonement – i.e. the many sins that were being committed in Jerusalem later on. We also are given some specific violations of the instructions of holiness spoken about in the Torah portion. What we will learn is that the actual Hebrew words used here are Yom Kippurim “Day of Atonements” and that there are five specific atonements accomplished. We are also going to try to decipher the strange practice surrounding the “goat for Azazel” rendered in most English texts as the “scapegoat.” To fully understand this purification process we have to go back to the cleansing of the metzora, the “leper” and the house infected with Tzara’at. By way of caution, the subject matter in chapter 18 could be described as “for mature audiences” and also not the normal fare for a casual bible study, but we will need to wade through this a little in order to fully understand not only how a “holy” or consecrated community should behave but also how our sex lives affects our ritual purity. There are certainly some principals that can be derived, nevertheless, leave the children at home for this one.
Video: Parsha in 60 Seconds: Acharei Mot
Parashat Kedoshim “Holy People” קדשים seems like a relatively short section of scripture, however it is jam packed and from these two chapters are derived 50 of the 613 commandments in Maimonides list of mitzvot. The opening verses contain the directive from יהוה God to Moses, "Speak to the entire Israelite community and tell them: Be holy because I, the Lord your God, am holy.” In Matt. 5:48 Yeshua said: "Be perfect, therefore, as your heavenly Father is perfect." If we are to be faithful students and desciples of Yeshua, we are compelled to explore what this seemingly impossible demand really suggests, i.e. what it means to “Be Holy” and who is responsible for our sanctification and how is it accomplished? And furthermore, why is it so important anyway? We must also explore the connection between setting apart a people and setting apart one day out of the week – namely, the Sabbath. Finally we will learn some of the specific ways that יהוה God wants us to be set apart so as to not only be separate from the world but display a distinct and noticeable difference.
Parashat Kedoshim “Holy People” קדשים seems like a relatively short section of scripture, however it is jam packed and from these two chapters are derived 50 of the 613 commandments in Maimonides list of mitzvot. The opening verses contain the directive from יהוה God to Moses, "Speak to the entire Israelite community and tell them: Be holy because I, the Lord your God, am holy.” In Matt. 5:48 Yeshua said: "Be perfect, therefore, as your heavenly Father is perfect." If we are to be faithful students and desciples of Yeshua, we are compelled to explore what this seemingly impossible demand really suggests, i.e. what it means to “Be Holy” and who is responsible for our sanctification and how is it accomplished? And furthermore, why is it so important anyway? We must also explore the connection between setting apart a people and setting apart one day out of the week – namely, the Sabbath. Finally we will learn some of the specific ways that יהוה God wants us to be set apart so as to not only be separate from the world but display a distinct and noticeable difference.
Chiastic Structure of Leviticus
Leviticus is arranged in a chiastic structure, i.e., in a mirror-image. This is best understood visually as follows:
A. Ritual (Lev 1-7)
B. Priesthood (Lev 8-10)
C. Purity (Lev 11-15)
D. Day of Atonement (Lev 16)
C. Purity (Lev 17-20)
B. Priesthood (Lev 21-22)
A. Ritual (Lev 23-27)
Notice that the subject of the first and final chapters match. These both describe ritual tabernacle service, whether sacrifices and offerings (Lev 1-7) or festivals (Lev 23-25). The next subject is also matched in parallel: the ordination of the priesthood (Lev 8-10) and the moral requirements of the priests (Lev 21-22). Next we find, ceremonial purity (Lev 11-15) and moral purity (Lev 17-20). This brings us to the final and central unit, the day of atonement, which finds no parallel within the book. This means that it is the center of Leviticus itself. In fact, the Day of Atonement could be considered to be the center of the Torah, given that Leviticus is the central book in another chiastic structure representing the Torah as a whole.
A. Genesis
B. Exodus
C. Leviticus
B. Numbers
A. Deuteronomy
Review of the first Aliyah
Day 1 Lev 16:1-24 The sin offerings, the burnt offerings and the two male goats
The first reading introduces the ritual of Yom Kippur. After the death of Aaron's sons, Nadab and Abihu, God told Moses to tell Aaron to come into the Most Holy Place (the Kodesh Hakodashim), only at the appointed time, and only after bathing in water, dressed in his sacral linen garments, and after bringing a bull as a sin offering (חַטָּאת, chatat) for himself, a ram for a burnt offering (עֹלָה, olah), and two male goats as sin offerings to make atonement – one for the LORD and one for Aza'zel. Aaron was to take the two goats to the entrance of the Tabernacle and cast lots for them, one marked for the LORD and the other for Aza'zel. Aaron was to offer the goat designated for the LORD as a sin offering, and to send off to the wilderness the goat designated for Azazel. Aaron was then to offer the bull as sin offering. Aaron was to take a censor of fire from the altar and put two handfuls of incense on the fire before the Most Holy Place, so that the cloud from the incense would conceal the Ark of the Testimony. He was to sprinkle some of the bull's blood and some of the goat's blood seven times on top of and in front of the mercy seat covering the Ark, to make atonement (Heb. כפר, Kafar) for the uncleanness and rebellious acts of the Israelites. No one else is to be in the tabernacle while he is making atonement for himself, his household and for the people.
The scapegoat for Aza'zel
Aaron was to apply some of the bull's blood and goat's blood to the altar seven times, to cleanse and consecrate it. Aaron was then to lay his hands on the head of the live goat, confess over it the Israelites' sins, putting them on the head of the goat, and then through a designated man send it off to the wilderness to carry their sins to an inaccessible place. Then Aaron was to go into the Tabernacle, take off his sacral linen vestments, bathe in water, put on his priestly vestments, and then offer the burnt offerings.
The first reading introduces the ritual of Yom Kippur. After the death of Aaron's sons, Nadab and Abihu, God told Moses to tell Aaron to come into the Most Holy Place (the Kodesh Hakodashim), only at the appointed time, and only after bathing in water, dressed in his sacral linen garments, and after bringing a bull as a sin offering (חַטָּאת, chatat) for himself, a ram for a burnt offering (עֹלָה, olah), and two male goats as sin offerings to make atonement – one for the LORD and one for Aza'zel. Aaron was to take the two goats to the entrance of the Tabernacle and cast lots for them, one marked for the LORD and the other for Aza'zel. Aaron was to offer the goat designated for the LORD as a sin offering, and to send off to the wilderness the goat designated for Azazel. Aaron was then to offer the bull as sin offering. Aaron was to take a censor of fire from the altar and put two handfuls of incense on the fire before the Most Holy Place, so that the cloud from the incense would conceal the Ark of the Testimony. He was to sprinkle some of the bull's blood and some of the goat's blood seven times on top of and in front of the mercy seat covering the Ark, to make atonement (Heb. כפר, Kafar) for the uncleanness and rebellious acts of the Israelites. No one else is to be in the tabernacle while he is making atonement for himself, his household and for the people.
Aaron was to apply some of the bull's blood and goat's blood to the altar seven times, to cleanse and consecrate it. Aaron was then to lay his hands on the head of the live goat, confess over it the Israelites' sins, putting them on the head of the goat, and then through a designated man send it off to the wilderness to carry their sins to an inaccessible place. Then Aaron was to go into the Tabernacle, take off his sacral linen vestments, bathe in water, put on his priestly vestments, and then offer the burnt offerings.
Themes of parashat Achrei Mot
1. The death of a righteous man (tzadik) can atone for many - Lev 16
2. The day of atonements – it is about purity
3. The Scapegoat – goat for Az'azel
4. Sprinkling of the blood of the bull and the goat
The death of a righteous man (זדק, tzadik) can atone for many Leviticus 16
Themes of parashat Achrei Mot
1. The death of a righteous man (tzadik) can atone for many - Lev 16
2. The day of atonements – it is about purity
3. The Scapegoat – goat for Az'azel
4. Sprinkling of the blood of the bull and the goat
The death of a righteous man (זדק, tzadik) can atone for many Leviticus 16
This portion is about Yom Kippur, the day of atonement. As we shall see it points to the work of Messiah and in fact the idea that one man could make atonement for many is cause consistent with Judaic thought. The Mishnah recognizes the view of many of the sages that the death of a righteous man can atone for others.
Why is the death of the righteous Nadab and Abihu mentioned in conjunction with the chapter of the Yom Kippur service? Because Justin's Yom Kippur brings atonement, so the death of the righteous brings atonement. (y. Yoma 1:1)
That this very thing came to pass is confirmed by the high priest Caiaphas speaking about Yeshua.
John 11: 50 You do not realize that it is better for you that one man die for the people than that the whole nationperish.” 51 Caiaphas did not say this on his own. Instead, as high priest that year, he was prophesying that Jesus would die for the nation.
The day of atonement(s) – it is about purity Lev 16:3--5
The opening lines of this Parashat connect the deaths of Aaron's sons, restrictions upon entering the most holy Place behind the veil and the Shekinah presents of the Lord above the Mercy seat that covers the ark in the most holy Place.
Screenshot from Accordance showing that the Hebrew kippurim is plural not singular.
The day of atonement(s) – it is about purity Lev 16:3--5
The opening lines of this Parashat connect the deaths of Aaron's sons, restrictions upon entering the most holy Place behind the veil and the Shekinah presents of the Lord above the Mercy seat that covers the ark in the most holy Place.
Lev. 16:1 The LORD spoke to Moses after the death of two of Aaron’s sons when they approached the presence of the LORD and died. 2 The LORD said to Moses: “Tell your brother Aaron that he may not come whenever he wants into the holy place behind the veil in front of the mercy seat on the ark or else he will die, because I appear in the cloud above the mercy seat.
What follows is a detailed description of the offerings and rituals related to the particular day upon which the high priest may enter the holy of holy's to make atonement for himself and for the people. There are many similarities to the purification rituals that we read about in the earlier chapters of Leviticus. Whenever purification is made whether it be after childbirth or a bodily discharge or after the healing of a skin disease, a sin offering (Chatat) must be made for the purification to be complete. Just so here we learn that making the atonement for sin must be handled in the same way. When the Israelites are defiled by sin, in order to become fit to draw near to God, purity must be restored. It is about purity.
16 He will purify the most holy place in this way for all their sins because of the Israelites’ impurities and rebellious acts. He will do the same for the tent of meeting that remains among them, because it is surrounded by their impurities.
Screenshot from Accordance showing that the Hebrew kippurim is plural not singular.
Leviticus 16:33 And (he shall) purify the most holy place. He will purify the tent of meeting and the altar and will make atonement for the priests and all the people of the assembly
From this verse we see the following atonement's accomplished:
1. Atonement for the Holy of Holies
The Scapegoat – goat for Az'azel Lev 16:7-10, 20-22
Perhaps the oddest part of the Yom Kippur rites is that regarding the two goats, one for the Lord and the other for a scapegoat – literally "for Az'azel." In Jewish legend, Az'azel is the proper name of a fallen angel. Specifically one of the two angels that instigated the plot to intermarry with the daughters of men resulting in the offspring of legendary figures also known as the nephyllim and figured largely in God's decision to wipe the slate clean with a great deluge.
Sprinkling of the blood of the bull and the goat Lev 16:14-19
From this verse we see the following atonement's accomplished:
1. Atonement for the Holy of Holies
2. Atonement for the tent of meeting
3. Atonement for the altar
4. Atonement for the priesthood
5. Atonement for the people
The Scapegoat – goat for Az'azel Lev 16:7-10, 20-22
Perhaps the oddest part of the Yom Kippur rites is that regarding the two goats, one for the Lord and the other for a scapegoat – literally "for Az'azel." In Jewish legend, Az'azel is the proper name of a fallen angel. Specifically one of the two angels that instigated the plot to intermarry with the daughters of men resulting in the offspring of legendary figures also known as the nephyllim and figured largely in God's decision to wipe the slate clean with a great deluge.
In the ritual here the high priest draws lots for the goats to determine which one will be offered as a sin offering and which one Will have the sins of the nation imputed onto it's head by the high priest and sent into the wilderness to an inaccessible place. But why is the goat "for Az'azel"? Lest one sink that this is some kind of sacrifice to demons, it is not a korban, in that the goat is not sacrificed. This is really more like the right in the purification of the leper – the Metzora – involving two birds where one of the birds is sacrificed and the other one released to fly away symbolically bearing away the uncleanness of the healed leper. In this instance the scapegoat symbolizes the removal of the impurities due to the peoples sin, indicating that it is as if it were cast out and sent to a faraway place.
Lest we think that that is all that this scapegoat represents however, consider the peculiar similarity of the story in the trial and conviction of Yeshua. We read in the Gospels, how Pilot, finding no fault in Yeshua seeks to release him in keeping with the standing tradition to release a prisoner on Passover. The people however would not have it, they preferred instead to have the prisoner Barabbas released. Interestingly enough a literal translation of this man's name is "son of the father." In every detail of the story of the crucifixion we see a prophetic fulfillment of some aspect of scripture. In this case the ritual of the scapegoat. For more about this I suggest that you read Day 29: The Identical from the Book of Mysteries by Jonathan Cahn.
Sprinkling of the blood of the bull and the goat Lev 16:14-19
After the incense service, the high priest is to take the blood of the bull into the holy of holies where he must sprinkle it seven times on to the Mercy seat covering the ark of the testimony. This act of atonement provides a temporary covering – a kafar – to cleanse it from the impurity caused by the sins of the priest. He repeats this process with the blood of the goat, to cleanse the holy of holies from the impurity caused by the sins of the people. The writer of the book of Hebrews explains the reason this needed to be done year after year.
Heb. 9:11 But the Messiah has appeared, high priest of the good things that have come. In the greater and more perfect tabernacle not made with hands (that is, not of this creation), 12 He entered the most holy place once for all, not by the blood of goats and calves, but by His own blood, having obtained eternal redemption. 13 For if the blood of goats and bulls and the ashes of a young cow, sprinkling those who are defiled, sanctify for the purification of the flesh, 14 how much more will the blood of the Messiah, who through the eternal Spirit offered Himself without blemish to God, cleanse our consciences from dead works to serve the living God?
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