Day 2 (Part 1) Leviticus 16:25-34 (Study Notes)
Double Parsha: Achrei Mot-Kedoshim
Day 2 (Part 1):
(Leviticus 16:2-34)
(Leviticus 16:25)
To reiterate the lessons we learned from day 1 of this parsha, we are told the fat of the sin offerings (the bull of the priesthood and the he-goat of the chieftains) are to be turned into smoke by Aaron, or the future High Priest. It is interesting to note again that on Yom Kippur (the High Holy Day of National Atonement), Hashem only calls to account the sins of the leaders. Through forgiveness of the leaders’ sins, Hashem extends national forgiveness to the laypeople and the ger (converts) living among the Israelites.
We mentioned in our day 1 notes that this highlights the importance of leaders in the Israelite community and nations. Hashem sets leaders in many ranks, who are to care for and shepherd the flock of Hashem. Throughout Tanakh there are accounts of good leaders, who led the people according to Torah and ensured the nation did what was pleasing in Hashem’s sight. But, there are also numerous accounts of the wicked shepherds who led the people away from Torah, mitzvot, and Hashem. This type of wicked leadership leads the entire populous astray.
Too, the Levites are placed by Hashem as a stand in for the firstborn of Israel whom the parents do not want to give over to the service of Hashem. As the “rams in the bush,” as it were, when the leaders sin, therefore, it is as if the people sin. But also both the priests and chieftains are responsible for leading the flock of Hashem. If led properly and according to Torah, the entire nation of Jews around the globe follow the right path of Hashem’s righteousness. With poor or wicked leadership, the entire flock goes astray.
So, on Yom Kippur, it is as if Hashem calls the shepherds to account, while having mercy on the sheep whom the shepherds tend. Hashem does not require a communal sin offering for the people, only the priests. And he does not require a he-goat from every chieftain. Only one for sacrifice and one to be set free alive. So, Hashem is saying that on Yom Kippur, the sin offerings of the leaders is enough to grant expiation and atonement for all sin in the global community of Jewish Israelites. Not necessarily by substitute or withholding accountability.
Rather, by correcting the head, the body and tail follow the correct and righteous path.
This full atonement is granted when the fat of the two sin sacrifices are turned to smoke. As we learned previously in our Parsha studies on the book of Leviticus, the fat of the sin offerings is turned into smoke so that the fat of the Israelites does not have to be consumed by the fires of Hashem’s wrath. We stated previously that when we sin, one of the consequences can be famine. When the fat of our sin offerings are turned to smoke, sin is forgiven and therefore the punishment of famine is forgotten.
(Leviticus 16:26)
We learn that the person who sets the live he-goat free in the wilderness is called the “itti”. He is the man designated to set the live goat free to Azazel.
After the itti performs his duties, he will come back to the Israelite camp. Before entering the camp, the itti must wash his clothes and bathe his body.
This cleansing ritual is similar to the cleaning ritual that is required when a Jew touches any form of uncleanness, or a priest when he touches a holy offering. He becomes unclean or ultra holy. If unclean, he must wash his clothes, wash his body and remain unclean until evening. If holy, he must wash his clothing, his body, and change his clothing so no one else becomes holy by contact.
If we think of the live he-goat on Yom Kippur, all of the sins of the “sons of Israel” (ie either all of Israel or the chieftains (see day 1 notes)) are placed upon it. So, though a goat is a clean animal, the live Yom Kippur goat becomes unclean through the transfer of the sins of the leaders placed upon it.
The live scapegoat is the perfect picture of the Jewish people. We are considered the lambs and goats in Hashem’s flock. Though the sins of the leaders (or the world) may land on us (as is promised in Isaiah 53) Hashem does not require that the animal of the flock (the scapegoat) be killed. Instead, the scapegoat is set free into the wilderness alive—the remnant in exile. On Yom Kippur the scapegoat is to be the “ram in the bush” sent away so that the Jewish people of Hashem’s flock do not have to go to exile. Without the Temple and sacrifice system, it is no wonder the exile continues for us diaspora Jews.
Without the Temple and sacrifice system, many of Hashem’s flock have been forced into the wilderness—alive but not well led. These diaspora sheep and goats are the precise ones promised to be gathered by Hashem. Those of the flock scattered by wicked shepherds, the ones who are beaten, eaten, and chased away by the leaders. Those who are left wounded, unhealed, unhelped. All of these, Hashem promises to gather, heal, bind up, and restore in the days of moshiach (Ezekiel 34); may it be speedily in our days.
(Leviticus 16:27-28)
We then read that the hide, flesh, and dung of the sin offerings whose blood was used to purge the Shrine (I.e. the bull and the first he-goat) are to be taken outside the camp and consumed by fire in a clean place (according to the practice of Leviticus 4:11-12).
This practice is normal for the sin offering of the priests: the bull.
This practice is not normal for the sin offering of the chieftains (the he-goat). But, it is also not normal for the blood of the chieftains’ offerings to be taken into the Tent of Meeting. We stated in our previous studies (Parsha Vayikra) that the differentiation between the offerings of the priests and chieftains denotes their differing levels of authority in leadership. Though many try to argue that all Jewish leaders have the same authority as priests and High priest, the placement of the blood of their sacrifices prove otherwise. However, on Yom Kippur, the blood of the chieftain’s he-goat sacrifice is brought in to cleanse the Shrine along with the blood of the priesthood sin offering. In this way, on Yom Kippur, Hashem says He holds both levels of leaders equally accountable for and equally acquitted of any sins that lead the entire Jewish nation astray and which may defile His home and Shrine.
The fact that the blood of chieftain sin offering is brought behind the veil also necessitates that none of its flesh be eaten. Thus, all the flesh is consumed by fire instead of being left as a gift for the priests. Since Yom Kippur is a complete fast day, this change in order is a mercy and takes temptation to eat away by taking the pieces outside of the camp. (See Leviticus 4:22-26, Leviticus 6:17-23, Leviticus 7:1-10).
This change also calls to mind Aaron’s refusal to eat the sacrificial gift portion of the offerings after his sons were killed for coming too close to Hashem’s presence. We learned on day 1 of this parsha study that Yom Kippur essentially was instituted because of the sins of Aaron’s sons. It is fitting then, that all of the meat of all of the sacrifices be taken outside the camp and burned as if to commemorate the state of uncleanness of the leaders that will be healed at the day’s completion.
As with the itti, the leader who is designed to bring the parts to the clean place outside the camp is to wash his clothes and his body prior to reentering the Israelite camp—this time, the washing is so that holiness does not spread throughout the camp by anyone unwittingly touching any remnant of the holy sacrifices that may remain on the leader’s clothes or person.
(Leviticus 16:29) Date of Yom Kippur: 10th day of 7th Month, (or 10 Tishrei, which can correspond to September or October in a Gregorian calendar) every year
Though the calendar New Year begins on Rosh Hashanah every year, the Holy Day calendar (or the Festival Year) begins in Nisan—the month in which Pesach is celebrated.
(Leviticus 16:29-33)
Like all other Holy Days, we learn that Yom Kippur is another “law for all times.” Meaning, more than a High Holy Day, or a day of atonement, Yom Kippur is an eternal covenant between Hashem and His beloved Jewish people.
Like a wedding vow, Yom Kippur is a promise that Hashem will eternally cleanse the sins of the Jewish people so long as we faithful keep our vows of Yom Kippur.
We are told, however, that in the days of moshiach, the days of fasting will be turned to days of joy—this promise includes the fast of the 5th month, 7th month, and 10th month meaning Yom Kippur will eventually be turned from a day of fasting, mourning and atonement to a day of feasting, joy, and celebration.
This change will likely occur because when the Davidic king comes, so too will Hashem. Hashem promises to teach all the globe His wisdom while also providing new hearts and an out pouring of Hs spirit of understanding (ruach) so that every soul alive will know and willing choose to do mitzvot.
The level of understanding will be so deep that sin will (arguably) be erased. So, the day of Yom Kippur will not be needed as a day of atonement. Rather, it will be changed into a day of celebrating Hashem, His wisdom, and the changes He will bring about that will allow for eternal righteousness through eternal mitzvot keeping, not sacrifice.
(Leviticus 16:29-31)
Hashem provides the details of how the High Holy Day of Yom Kippur is to be celebrated while sacrifice is still needed for atonement.
Yom Kippur is to be a day of self-denial. (24 hour fast).
No work is to be performed on Yom Kippur.
No work is to be performed by any of our workers, staff (for Jewish Business owners), nor household help. —it is to be a sabbath of complete rest.
Note, Yom Kippur is to be a day of complete rest BECAUSE it is the day of our national atonement. Toil and labor only came into existence with the rise of sin in Genesis 3 (Re: Genesis 3:17-19). So, since Yom Kippur is a day of complete forgiveness, it too is a day of complete rest from the toil that is necessitated only because of sins’ presence in the world. When sin is removed, so too will toil be removed.
(Leviticus 16:32-33)
We learn that Yom Kippur will continue even after Aaron dies. Meaning Yom Kippur is not only instated for the atonement of Aaron’s sons, but for all Jews in every generation. When Aaron dies, the High Priesthood will go to one of his sons who will be anointed and ordained as the next High Priest. The succeeding High Priest will carry out the same duties as Aaron in every generation.
(Leviticus 16:34)
We again learn about the eternal nature of Yom Kippur, and therefore about the eternal nature of atonement for all Israelites in every generation through the burning of the fat of animal sacrifices. When moshiach comes, Yom Kippur will continue, even though it is questionable if sin will even exist at this point.
Previously we have posed the possibility that perhaps all of the offerings that we Jews offered with our lips while the temple was destroyed will be offered in the days of moshiach. So, sacrifice will continue but not to cover (at the time) current sin, but past sin. Or we postulated that if sin does cease all sacrifice will be turned to burnt offerings, well-being offerings, and thanksgiving offerings—all of which have nothing to do with sin nor atonement.
We must also consider that on Yom Kippur, one of the functions of the sacrifices is to cleanse the Shrine of Hashem. The purging is of the people’s uncleanliness, again namely leaders, who literally carried the Ark of the Pact on their shoulders. When the seat of all-holy
Hashem contacts the uncleanliness of men, we’ve seen elsewhere this can lead to death of the men if performed improperly. But, so long as the laws were followed, the touching of the poles did not lead to death even though the poles were permanently attached to Ark. Instead of death, through Yom Kippur, forgiveness for touching a sacred thing is forgiven through the cleansing of the Shrine with the blood of the bull and he-goat.
Am Yisrael Chai!
Kimberly Davis