Day 1: Leviticus 16:1-24 (Study Notes)
Double Parsha: Achrei Mot-Kedoshim Day 1:
(Leviticus 16:1-24)
In our previous parsha study, we learned about the various ways in which the Jewish people, camp, or certain possessions could become unclean with various leprous conditions. We also learned about the purification rituals that are to be performed upon the healing or cleansing of such conditions. These cleansing rituals are to be performed whenever a person becomes clean.
This week’s parsha continues the theme of cleansing and purification, but extends the atonement of impurities to the entire Jewish nation in the High Holy Day of Yom Kippur. Unlike the personal cleansing and purification rituals that are to be performed anytime a person becomes healed of a leprous condition, Yom Kippur is performed one day per year.
(Leviticus 16:1)
The opening verse of or parsha begins with a reference to Leviticus chapter 10, when Nadab and Abihu took fire from the burnt offering altar, placed it in their (copper) fire pans, and burned incense on top of said fire in their fire pans. In Leviticus 10, we are told that immediately Hashem struck the sons of Aaron dead. Here, we learn a more specific reason for the sons’ death: “they drew too close to the presence of Hashem.”
We can gain understanding on the meaning of this passage by remembering the events that took place prior to the deaths in chapter 10. Earlier in Leviticus chapter 9, the presence of Hashem appeared to Aaron, his sons, Moshe Rabbeinu, and the entire Jewish congregation. Hashem appeared after the priests completed their seven day consecration period of purification and their necessary offerings were made.
When Hashem appeared, fire came forth from Hashem and consumed the offerings on the altar. It was this fire that started the altar fire that was never to go out. This altar fire, which Aaron’s sons took, contained the presence of Hashem, who was present continuously with the Israelites in the wilderness, appearing as a pillar of fire by night and pillar of cloud by day.
Thus, when the sons took a piece of Hashem, who was present in the fire, the sons drew too close to Hashem. Then when they offered the incense atop that flame in their (copper) fire pans, they attempted to offer the incense directly before the LORD in the common courtyard, instead of taking the incense into the Tent of Meeting to the aromatic altar, where a curtain separated the priests from the presence of Hashem as the priests burned the pleasing incense offerings. Such actions, again, drew the sons too close to the LORD’s utterly Holy presence.
Thus, due to the sins of the two sons drawing too close, Hashem sets a clear limit on when the priests are allowed to come directly into His presence. Hashem also set a limit on which of the priests are allowed into His presence —the High Priest alone, once per year.
(Leviticus 16:2)
Hashem tells Aaron through Moshe Rabbeinu that Aaron (or the succeeding High Priest) is not to enter behind the curtain (which separates the Holy of Holies in the Tent of Meeting/Temple) whenever he desires, lest he dies.
The reason provided for the limitation and restriction is that Hashem appears in the cloud over the cover (atop the Ark of the Pact), where He resides between the two golden cherubim.
(Leviticus 16:3)
Hashem further declares that only Aaron (or the succeeding High Priest) can enter the Shrine one time per year. This Shrine is the Holy of Holies.
When Aaron (or the High Priest) enters the Shrine, he must bring with him:
A Bull of the herd (for a priesthood sin offering) (Leviticus 4).
A Ram of the herd (for a burnt offering) (Leviticus 1)
Previously we have learned in our study of Leviticus chapter 4, that the sin offering of a Bull is the collective sin offering of the priests and could also be a communal sin offering for the entire Jewish community/nation. From our studies of Leviticus chapter 1, we learned about the burnt offerings of the herd, which can include a ram. The Ram that is offered as a well-being offering can also refer to the Nazarite well-being offering discussed in Numbers 6.
(Leviticus 16:4)
Beyond the offerings, Hashem also commands that the High Priest be dressed in his sacred garments whenever the priest enters behind the curtain and comes into the presence of Hashem. Specifically, Hashem commands that Aaron (or the succeeding High Priest) be dressed with:
A sacred linen tunic.
Linen breaches next to his body.
Linen sash around his waist.
Linen turban on his head. This turban is also to have the gold plate on which is inscribed “holy unto Hashem”.
Note that all of the sacred items of clothing are made of linen. If you recall from last week’s parsha study, linen (along with wool and animal hides) can be afflicted with various types of “leprosy” or plagues. Thus, we learned last week that Hashem calls the priests to be on the highest guard for such afflictions since their sacred garments are worn in the presence of Hashem.
Furthermore, since these garments are sacred, Hashem through Moshe Rabbeinu tells Aaron (and the future High Priests) that prior to putting on the sacred garments they must wash their bodies in a ritual bath. This bath is not a normal shower. While this bath does remove external impurities on the skin, a mikvah also cleanses the soul as well.
The complete submersion in at least 40 se'ah of water pictures how Hashem flooded the entire globe to rid it of sin (Genesis 6-7). When the earth emerged after the flood, uncleanliness was removed. In similar fashion, a person (here the priest) is cleansed of both inner and outer uncleanness through the ritual bath.
This ritual bath is not the same as submerging in other religions. In other religions, they say once is enough and the submersion unites you with their deity, who has completely fulfilled Torah for you. So, you can continue sinning because you are no longer accountable for your sins—they were taken up by a dead Jew, who was harmed so you can be cleansed of sin. This ideology is completely foreign to Judaism, and actually breaks Torah in too numerous a way to count.
Our mikvah, instead cleanses a Jew so that he or she can come into a close and loving relationship with Hashem, clearing the iniquity of the outer flesh and inner soul so we have a clear neshumah with which to serve Hashem—this includes our whole heart, mind, soul, and being. This service is through diligence and careful keeping of Torah, not the abolishment of it. For the Torah is the written vows, which provide the covenant promises made by Hashem in order to make way for the loving relationship Hashem seeks to have with His kedoshim.
(Leviticus 16:5) Sin offerings of Yom Kippur
The sin offerings (besides the one for the priests) discussed for Yom Kippur are two he-goats. If we recall our previous studies on Leviticus chapters 1-7, we can recall that the he-goat is only offered as a sin offering for the Chieftains (or leaders) of Israel—those men set over the people at the suggestion of Jethro to Moshe Rabbeinu in Exodus 18.
The he-goats offered on Yom Kippur cleanses the sins of the leaders, specifically. Note, there is not a communal sin offering for the community. Rather, the sins of the sins of Israel are place on the offering that is usually reserved for the leader alone.
If we pause and consider the significance of this offering, we find that profound weight is given to the warnings by Hashem to the “wicked shepherds “. (Examples: Ezekiel 34 (the shepherds = any leader placed over people from kings, to priests, to general rulers, to bosses in business), Isaiah 1:21-23, Malachi 2:1-9 (the leaders = priests)).
In Exodus 18, the various chieftains were placed over the people in order to help lessen the burden of Moshe Rabbeinu’s duties. These leaders are to help rule, judge, and properly lead the Jewish nation. As such, Hashem then gave the entire Torah to Moshe Rabbeinu on Mt. Sinai so that there would be one law by which to live, and therefore by which to lead, rule, and judge all people.
Throughout the Tanakh, however, it is the various leaders who led the Jewish people astray. From idolatrous kings (read 1Kings-2 Kings, 1 & 2 Chronicles) to idolatrous priests (read Ezekiel 8), often the people turned away from Hashem by following the influence of the leaders. Thus, the fact that the yearly sin offerings on Yom Kippur are specifically for the chieftains and the priests (the bull), upon which the sins of the sins of Israel are placed, we learn that Hashem understands the situation and requires the blood guilt offering from the parties held most responsible for the nation’s sins.
Like the high priest Joshua who was called a brand plucked from the fire in Zechariah, Hashem essentially tells the priests and leaders every year, “yes you are now dressed in filthy rags, but I will cleanse you and you will be clean.” Especially now, when the temple does not stand and all we can do is offer the prayers of our lips, the garments of all need changing.
The leaders are given the duty to help us change our clothes by calling for teshuvah and leading the way to the narrow path of Hashem—the path of righteousness and of Torah.
Many leaders, however, continue to practice the ways of the nations where we are exiled—leading the flock of Hashem to worship false gods, have mixed religions, or to forsake Hashem all together. Yes, the faithful shepherds correctly guide the sheep (Baruch Hashem) thus ensuring the holy remnant promised by Hashem.
To think of a biblical example of people straying by following a wayward shepherd and then being corrected by a righteous shepherd, we can consider King Josiah. He was a king who did what was pleasing to Hashem, though the kings before him did what was evil in the eyes of Hashem. These previous kings were so evil, they did away with Torah and Temple services all together. They destroyed Hashem’s temple and instead built up altars to false gods. One day, while Josiah’s men were cleaning up the rubble and ruins of the Temple, the men came upon a book of laws, but had no idea what it was. The men brought the book to the priest, who brought it to the prophetess, Huldah. Huldah informed them all it was the Torah, which contains the laws of Hashem that the Jewish people should keep. Since the nation of Israel had not been keeping the laws, destructive punishment would come.
We learn from this example that the people went astray because the previous leadership deliberately kept the laws of Hashem hidden. The leaders instead replaced the laws of Hashem with the laws of men. When Josiah heard all of this, he repented for the entire nation and immediately reinstated Torah and held the most lavish Pesach in recorded history. He ensured all of Israel lived by Torah. Even still, despite teshuvah, Hashem declared punishment was required for the years Israel lived under the rule of wicked kings without Torah.
The sacrifices of Yom Kippur thus atone for the sins of the leadership in like manner, allowing the sins of the nation to be forgiven since the leaders are set in place to guide the whole flock. The flock may not know what they are doing wrong, especially if the leaders withhold the truth. So, Hashem has mercy on the flock and holds accountable those whom He has allowed to be set as rulers of the people.
(Leviticus 16:6)
This atonement on Yom Kippur begins with the sin offerings for the priests: the Bull.
Aaron (or the future High Priest) offers a Bull of sin offering, which makes expiation for the High Priest himself and the rest of the members in the priesthood. Note, there are not two bulls offered—ie there is not a second Bull offered for a communal sin offering for the sins of the laypeople.
(Leviticus 16:7-10) casting Lots for the Goats
After Aaron offers the priesthood sin offering, he then cast lots before Hashem for the two he-goats. Aaron (or the future High Priest) is to cast the lots at the entrance of the Tent of Meeting. These lots will:
Designate or mark one of the goats “for the LORD,” or “one with the LORD,” which will later be sacrificed.
Designate or mark one goat “for Azazel,” or “to Azazel,” which will be kept alive, have the sins of the sons of Israel placed upon its head, and be sent into the wilderness.
(Leviticus 16:11-12)
We learn that prior to making expiation for the nation and chieftains through performing the offerings of the goats, Aaron (or the future High Priest) must make expiation for himself and the rest of the priesthood. Just like creation, there is an order to the sacrifices. Here in order for lower branches of the leadership to be cleansed, the higher branches need to be cleaned first.
The offering of the Priesthood sin sacrifice follows the same steps we learned in Leviticus 4:1-12.
We learn that after offering the Bull, the higher branch priest must “take a panful of glowing coals scooped from the altar before the LORD.”—The altar which is heretofore referred to is the aromatic (or incense) altar, which is inside the Tent of Meeting. It is NOT the burnt offerings altar outside the Tent in the courtyard, from where Aaron’s sons had retrieved the fire that killed them.
(Leviticus 16:13)
On top of the retrieved coals from the aromatic altar, Aaron (or the future High Priest) is to put “two handfuls of finely ground aromatic incense” and then go “behind the curtain into the Holy of Holies.”
This yearly ritual cleanses and corrects the sins of Aaron’s sons, while also standing as a yearly reminder of the sons’ deaths for “coming too close to Hashem’s presence” in the improper way.
Once the incense is correctly burning atop the coals from the incense altar inside the (likely gold) fire pans of the sanctuary, the High Priest is able to enter behind the curtain into the presence of Hashem. This ability to enter behind the curtain comes because the burning incense creates a literal smokescreen that protects the High Priest from fully seeing Hashem’s Presence, which is already hidden in its own pillar of smoke.
(Leviticus 16:14)
Shielded by the incense smoke screen, the High Priest is to take some of the blood from the priesthood sin offering (the Bull) into the Holy of Holies. The High Priest is to sprinkle the blood with his finger over the cover of the Ark of the Pact (which is on the east side of the Tent of Meeting), where the Presence of Hashem dwells. Aron (or the High Priest) will also sprinkle the Bull’s blood 7 times in front of the cover of the Ark of the Pact.
(Leviticus 16:15)
When the sprinkling of the blood of the priesthood sin offering is complete, the High Priest is to perform the same ritual with the blood of the chieftains’ sin offering (the male goat that was designated “for the LORD” by lots).
(Leviticus 16:16)
We learned again that the blood CLEANSES. Here, the sprinkled blood cleanses the Holy of Holies by purging the Shrine of the uncleanliness and transgressions of the Israelites (through the blood of the sin offerings of the leaders). The blood does not atone for sin in the Shrine—it cleanses.
If we consider that Hashem traveled with the Israelites in the wilderness on the Ark of the Pact, the cleansing of the Ark makes sense—whenever the camp moved, the Korahites would carry the Ark by the carrying poles on their shoulders. The blood cleanses the Ark much in the way water cleanses any uncleanliness of an Israelites who comes in contact with anything unclean throughout the day. Blood, unlike water, has within it life—literally nephesh chayim. This life comes from the spark of Hashem that resides in every living thing on earth.
So Hashem’s seat is cleansed with sparks or remnants of life that stem from His own being. The Shrine is purged much like the leper or unclean house is purged after becoming clean, yet not in the same manner, because Hashem’s Shrine cannot be defiled in like manner and remain standing. We mentioned last study that when defilement reached Hashem’s home, His Shrine, Hashem allowed the complete destruction of His home—this is due to the utter holiness of Hashem which cannot remain in the presence of sin.
(Leviticus 16:17)
Just like no one was to be present on Mt. Sinai when Moshe Rabbeinu received the Torah from Hashem, so no one else is to be present when the High Priest goes into the Holy of Holies nor when he purges the Shrine.
This separation highlights the magnitude of importance and sanctity of the duties being performed. They are not everyday, run of the mill tasks that anyone can do.
(Leviticus 16:18-19)
After purging the Holy of Holies, the High Priest is to purge the Aromatic Altar in the Tent of Meeting. The purging is performed using:
The blood of the Bull (priesthood sin offering).
The blood of the he-goat (chieftains’ sin offering).
The blood is to be placed on the four horns of the altar. The High Priest is then to take the remaining blood and sprinkle it 7 times on the altar with his finger. Again, we learn the blood does not atone. The blood cleanses the altar of uncleanness and consecrates the altar.
(Leviticus 16:20-22)
After cleansing and purging the Holy of Holies, the cover of the Shrine/Ark of the Pact, and the Aromatic Altar, the High Priest is then to present the live he-goat.
Scripture states that The High Priest will confess over the goat all of the sins, iniquities, and transgressions of the “sons of Israel”. Yet, as we mentioned previously, the sins are not placed on the head of a community sin offering (a Bull). The sins are placed on the head of a the live he-goat—an offering designed specifically for expiating Israelite chieftains. So we must ponder, does “sons of Israel” mean the people of Israel? Or does “sons of Israel” mean the chieftains?
In Leviticus chapter, the term sons of Israel specifically referred to the chieftain only. In Leviticus 8, recall Moshe Rabbeinu called forth the “Israelites” or “sons of Israel” to witness the completion of the priestly consecration ceremony.
Furthermore, since the he-goat only typically expiates for the chieftains, it normally will only carry the burden of the sins and transgressions of the chieftains. We must consider if this is the case on Yom Kippur—where the nation is forgiven through the teshuvah and offerings of the leaders.
I ponder this mainly because in all of Hashem’s law, He never requires punishment or burden beyond its set bounds. One person cannot bear the guilt of another just as the righteousness of one person cannot atone for the sins of another. Each sin also has its specific sacrifice and required punishment. Hashem does not allow substitutes.
Thus, since the sin offerings of Yom Kippur are offerings of the priesthood (bull) and leaders (he-goats), are we learn that in Hashem’s eyes, the sins of the leaders affect and effect the entire nation? As the head goes, so follows the body? If so, it would make sense that in order to correct the body, Hashem calls for the atonement for the sins of the heads. In this way Hashem also shows He has mercy and compassion for the body, who may not even be aware of their wrongdoings—they are simply following the leader. If the leaders lead them astray, Hashem does not require sacrifice from the people, only the the responsible leader.
Along with requiring restitution and sacrifice from the leaders, Hashem usually works in ways to reveal the right path to His people. He will not leave us lost or stranded. In His way, and His perfect time, He will unblindfold our eyes and illuminate His truth while revealing the depths of deception of the leaders whom we sometimes follow. This is justice at its highest level.
(Leviticus 16:22)
The live he-goat will then be sent into the wilderness carrying on it the sins, transgressions, and iniquities of the “sons of Israel,” so either the whole nation and/or the chieftains. The live he-goat is set free into an “inaccessible place,” meaning the goat will not be able to wander back into the Israelites’ camp carrying with it the sins that he carried away.
Reading the Talmud and Midrashic references, many sages say the live goat does not stay alive. Rather, the live goat is to be taken to the wilderness, run up a strap and craggy cliff, and either run off or pushed off of said cliff. This “law” of the sages, does not follow the written Torah. Too, the intentional pushing the goat off a cliff is tantamount to murdering the goat. It is in no wise equal to humanely slaughtering the goat, as would be done in proper sacrifice.
Such a murder goes against the laws that we will learn later in this parsha. Namely the prohibition against slaughtering an animal and not bringing it to the temple. Anyone who kills an animal for sacrifice (which this he-goat is on Yom Kippur) and does not bring it to the temple, has blood guilt placed on his head—this would be the exact opposite of what the High Holy Day of Yom Kippur is all about. Instead of a day of atonement, such a murder of the live he-goat would add sin to the nation of Israel, not take it all away! (Leviticus 17:3-7).
Thus, I cannot comment on where the sages’ consensus of pushing the goat off a cliff arises from, and I am not in authority to change their ruling, but all other laws of Hashem given to Moshe Rabbeinu seem to prohibit such a murder, and thus it stands to question if this practice is correct or not.
Instead, if we look at Noah after the flood or the Leper after being cleansed, the ritual of sending off a live animal to denote the full atonement and forgiveness of sin seems to be Hashem’s pattern. With Noah, a raven, then a dove was sent out symbolizing sin was effectively wiped off the globe, the flood ended, it was safe for Noah to come out of the Ark. With a leper, a clean bird is sent out symbolizing the freedom of the cleansed person to reenter the Israeli camp. Here, the sending out of a live goat seems fitting—symbolizing the forgiveness of the leaderships’ sins, proving the yearly promised atonement of all Israel was complete. Death was not required because the sins were removed as far as the east is from the west.
(Leviticus 16:23-24)
After performing all of the sacred offerings, sacrifices, and cleansing rituals, the high priest is to go back into the Tent of Meeting and change his clothes. Specifically, we are told he should:
Take off The linen sacred vestments and leave them in the Tent of Meeting.
Bathe his body in the holy precinct.
Put on new priestly vestments.
As we learned in our studies of Leviticus 7:19-21, these changes of clothing and washing rituals are to ensure that no part of the holy, sacred offerings remain on the Priest nor his clothes. This safeguards the community from coming into contact with the holy offerings, which would make them holy and bound to the service of Hashem in the same manner as the priest.
After changing his clothes, the High Priest will come out of the Tent of Meeting and offer his burnt offering and the burnt offering of the people, which is the Ram of well-being discussed earlier.
After the well-being offering is performed in the manner outlined in Leviticus 1, 6:1-6, 7:11-15, THEN the FAT of the sin offerings will be turned to smoke to make expiation and provide atonement and full forgiveness of sins of the nation of Israel on Yom Kippur. The fat of the priesthood offering will be turned to smoke on the burnt offering altar (see Leviticus 4:8-10) as well as the fat of the chieftains’ sin offering (Leviticus 4:26). Both of these offerings of fat turned to smoke allow for the full expiation and forgiveness of sins.
Am Yisrael Chai!
Kimberly Davis