Leviticus Acharei Mot & K'doshim (Double Portion)

Acharei Mot & K’doshim (Double Portion)
Leviticus 19:1 – 20:27
Leviticus 16:1 – 18:30

I. Summary of Acharei Mot

A. Acharei Mot = (God spoke to Moses) “after the death” (of the two sons of Aaron)

B. God instructs Moses to tell Aaron to 1) enter Tabernacle only under certain conditions (with sacrificial bull of purgation to make expiation for his own sins, bathed and dressed in linen sacral vestments), 2) confess all sins of Israelites over specially selected goat and then sending the “scapegoat” to Azazel (viewed by some as a demonic-like being) into wilderness carrying sins of Israelites and 3) offer his bull of purgation with specified procedures. All this purges Tabernacle of impurities and provides expiation for sins of all priests and all Israelites (16:1-28)

C. God instructs Moses on the Yom Kippur laws for fasting and atonement. (16:29-34)

D. God issues warnings to Moses against 1) the offering of sacrifices outside the Sanctuary and 2) the consumption of blood (“life of all flesh”). (17:1-16)

E. God condemns to Moses the sexual practices of some neighboring peoples and prohibits certain forms of sexual relations. (18:1-30)

II. Commentary on Acharei Mot (Plaut, various websites and prior Hevreh discussions)

A. Holiness Code – Parasha marks beginning of “Holiness Code” (Lev chs. 17-26). Distinctive feature = explains purpose/intent of laws and constantly refers to overall purpose of laws being to maintain holiness of Israelites.

B. Getting close to God on Yom Kippur – Opening words refer back to Nadab and Abihu (who tried to get too close to God (alien fire) and were, as a result, killed). Theirs wasn't just a simple mistake like that of Eleazar and Ithamar (who tried to follow God's directions and were forgiven for their transgression of not eating purgation offering in sacred area … Lev 10:17). Rather, Nadab and Abihu's sin was that they had acted with arrogance and self-importance and therefor could not be forgiven. The referral back to Aaron’s deceased sons in this parasha reminds us that when God reviews our errors and mistaken ways--as Adonai does on Yom Kippur--God looks for humility, which enables us to change our ways and thus draw closer to God ("Through those near to Me I show Myself holy" … Leviticus 10:3). When we commit errors in behavior and then repent, we are forgiven; however, when we approach God with conceit and superiority, we demonstrate that we prevent ourselves from being close to God.

C. Vulnerability of Aaron – Parasha shows the vulnerability of Aaron (enter the Shrine only under strict circumstances i.e. with proper sacrifices, dressed correctly and carrying out proper rituals … essentially told that two of his sons were killed for their transgressions and he would be to if he breaks God’s rules).

D. Nakedness as vulnerability - The people who are closest to you are the people whom you know best. Do not uncover their weakness. Do not expose their vulnerability. Let us clothe our loved ones with kindness. Let us wrap them in blessings as with a garment. See the best in everyone is like "a lily among the thorns."

E. Ancient v. today’s Yom Kippur - This parasha reveals at least two differences between the original Yom Kippur service and the one we observe today: 1) The ancient service contains tangible elements that would presumably make it easier for a person to grasp the process of atonement. The bull and goat sacrificed on the altar, the blood that is dashed and sprinkled and the goat that carries away the community's sins … the High Priest engages in the service with all of his senses. 2) The Israelites were not participants in ancient service whereas we have a participatory role today.

F. Tears - How can our tears be a source of atonement when God did not allow Aaron to mourn his own sons? Crying is about being vulnerable. Noah was punished after the Flood because he never cried over the lack of repentance of humankind. Torah draws attention to Nadab and Abihu’s deaths to give Aaron another chance to cry out, to mourn, to shed tears. And though he misses the opportunity once more, surely another circumstance will present itself in the future.

G. Azazel goat and true repentance - The Azazel goat (laden with the sins of the people) is not sacrificed but remains alive. Suggests we must carry with us the memory of our transgressions to remind us not to repeat the mistakes of the past. If the repentant individual has the opportunity and the ability to sin and refrains because the individual has repented rather than because the individual is afraid or because that person lacks the capacity to sin, then that is true and complete repentance.

H. Power of sexual relationships - The portion remains paramount not because of the specific sexual relationships it deems unclean, but because it reminds us how powerful sexual relationships can be.

I. Connection between parasha (discussing Yom Kippur) and the Passover ritual – At least two connections: 1. Passover challenges us to cleanse our homes and our hearts, claiming sacred time and place for our communal celebration. The High Priest’s Yom Kippur ritual of sanctification mirrors this preparation, insuring the sanctity of the holy places. 2. The similarity in the roles of the Seder participants (who are charged to see ourselves “as if we ourselves came out of Egypt”) and the Yom Kippur High Priest (who enters into the sacred story by presenting his own sacrifice) suggest that each individual, as well as the space each of us inhabits, is transformed through ritual attending both Yom Kippur and Passover.

J. Closeness to God v. holiness – How are these states of being distinguished from each other? Dependent on personal definitions so not an issue?

K. Getting closer to God - What actions bring us closer to God? Is it the action or the motivation/intent that brings us closer?

L. Feeling/being holy – Similarly, what actions make us holy? Is it the action or the motivation/intent that makes us holy?

M. Power of ritual and tradition – Constancy of ritual creates tradition which ties us to our ancestors. As we short-cut ritual, do we make it more difficult to get closer to God?

N. Passover v. Yom Kippur - 1) Similarities: a) Both represent new beginnings (Passover marks newly found freedom from slavery and Yom Kippur marks new year). b) Both focus on ritual which purifies and protects in eyes of God (Passover marks saving of Israelite first born from tenth plague and Yom Kippur marks sacrificial purification of Tabernacle, priests and Israelites). c) Both focus on recovery from something “bad” (Passover looks at redemption from slavery and Yom Kippur looks at atonement for sins) d) Other similarities? 2) Differences: a) God takes initiative re: Passover (God bringing Israelites out of slavery) whereas people take initiative re: Yom Kippur (seeking to atone for sins). b) Passover in Spring (when everything outside coming to life) whereas Yom Kippur in Fall (when everything outside beginning decline towards winter begins). c) Others?

III. Summary of K’doshim

A. K’doshim = (You shall be ) “holy” (for I, the Eternal your God, am) “holy”

B. God issues a broad variety of commandments (including ritual, ethical and interpersonal mandates as well as approximation of Decalogue), instructing the Israelites on how to be a holy people. (19:1-37)

C. Various other offenses (Molech-worship at 20:2-6, death for insulting parent at 20:9 and sex offenses at 20:10-21) are presented.

IV. Commentary on K’doshim (Plaut, various websites and prior Hevreh discussion)

A. Ten Commandments – Some note that Lev 19 sets out priestly version of Decalogue albeit in different order than Exodus 20 (though unlikely since 1) no explanation for missing commandments and 2) six scattered parallels outweighed by remainder of Ch. 19 which does not resemble Decalogue at all).

B. Chronological age v. wisdom – “You shall rise before the aged and show deference to the old” (Leviticus 19:32) means that any aged person (“the aged”) needs to be respected as well as any person who portrays wisdom (“the old” as in an old soul).

C. Good v. bad rebuke - "You shall not hate your kinsfolk in your heart. Reprove your kin but incur no guilt on their account". (Leviticus 19:17) - Judaism requires us to rebuke others for their sins (pro-active side of Lashon H’ara). If not, we become responsible for the sins of those others; however, offering effective rebuke requires skill and sensitivity. Examples of poor rebuke = Korach accusing Moses and Aaron of placing themselves above the people, Aaron and Miriam try to reprove their brother Moses, by disparaging his wife. Korach, Miriam and Aaron are punished (inferno, skin ailment witnessing skin ailment). Example of good rebuke: five daughters of Zelophehad use reproof effectively (Numbers 27) to obtain inheritance from their father. They are rewarded, as their reproof is done with sensitivity and reverence.

D. Golden rule - "You shall not take vengeance or bear a grudge against your kinsfolk. Love your neighbor as yourself: I am Adonai." Lev 19:18 Unlike the Golden Rule, which directs our actions, verse 18 seems to direct our feelings ... this verse might better be translated as caring - a hybrid of emotion and action in which our concern for ourselves is displaced by our concern for another.

E. Holiness – Biblical holiness does not refer to superior moral qualities. Nor is it defined by outward signs of piety, engaging in ritual practice or personal attitude. Holiness can be found only in our relationships with other people. It is revealed when we are just and compassionate. It is manifest when we are respectful of others and ethical in our behavior.

F. Pais, beards and tattoos - Lev 19:27-28 (“shall not round side growth of head or destroy side growth of beard” … don’t “incise any marks on yourselves”) = basis of prohibition against tattoos and orthodox requirements of beards and pais.

G. Sha’atnez – Wool and linen are woven together in priestly garments and tzitzit, i.e. taboo for mundane but not for sacred garments. Consider as part of more general set of separateness rules, e.g. not sowing field with two kinds of seeds (20:19), not breeding two kinds of animals (20:19). Setting apart pure beast from impure (20:25). Suggests we should not “create” anything other than what God had created?

H. Personal responsibility – You in “you” shall be holy” (19:2) suggests personal responsibility of every individual to be holy.

I. Prohibited v. encouraged imitations of God - Plaut notes that Lev 19 “remarkably” summons Israelites to imitate God and so become holy. Contra, prohibition of getting too close to God or attempting to become God-like.

J. Degrees of holiness? – Distinguish holiness as an emotional and religious experience from acting “appropriately”. Does acting ethically make one (more) holy? Does compliance with rituals make one (more) holy?

K. Basis of organization of rules – Parasha seems to set out rules for virtually all types of behavior rules. Is this simply a catch-all function with message that God impacts all aspects of our lives? Is there a basis for distinguishing this parasha from previous and subsequent parasha?

L. False idols – Worshiping false God/spirit via giving offspring (sacrifice) to Molech (Lev 20:1) punishable by death. Why limited to Molech? As an example only, i.e. is this verse about Molech only or false idols and improper sacrifice generally?

M. Set apart – “I … set you apart from other people”. (Lev 20:24) – Concept of separateness runs throughout Torah … beginning from creation’s separation of water from land (Gen 1:6) and day from night (Gen 1:14). Distinguish separateness (“chosenness”) to requirement to love each stranger “as yourself” (Lev 19:33) … everyday fairness (end to itself) v. holy behavior (end = closeness to God)?

(Revised 5/4/08)