Torah Commentary - Acharei Mot
*Commentary courtesy of Menahem Me-Zahav
Our Sidrah is named after two words in the first Passuk “And God spoke to Moses “Acharei Mot” - After the Death of the two sons of Aaron (Mentioned, in the Sidrah of Shemini, 3 Sidrah’s ago). The first part of our Sidrah is dedicated to the Yom Kippur ritual. It occupies a good portion of today’s Torah Reading. Today’s Torah portion regarding the rituals to be followed on Yom Kippur, constitutes the main Torah Reading on Yom Kippur itself (which falls later in the year).
“Seder Ha’avodah” – The Order of the Service (On Yom Kippur).
The basic rituals of Yom Kippur are described in our Sidrah. The Talmud however, does expand on the rituals, substantially. Its (detailed) expanded description is named “Seder Ha’avodah” (The
Order of the Service – Ritual, for Yom Kippur).
“Seder Ha’avodah” was meant by the Talmudic Scholars, to become a reminder of the Holy Temple (after its destruction). “Seder Ha’avodah” has since been, and still is, a major part of our Mussaf Prayer on Yom Kippur. It tells about the elaborate process of preparation which the Kohen Gadol – The Superior Kohen in the Temple (in Jerusalem) had to follow. It included cleansing himself, putting on a new (and simple) garb, making his personal offering, and asking God’s
forgiveness for himself and his family. Only then, after all these preparations, was the Kohen Gadol ready to represent his people before God and attend to the public needs. The Public ritual included specific offerings, that were meant to obtain forgiveness for the community as a whole. ”…And he (The Kohen Gadol), shall make atonement for himself, his household and all of Israel” (Leviticus 16:17).
The purpose of observing Yom Kippur.
For on this day (Yom Kippur) shall atonement be made for you, to cleanse you from all your sins. You shall be cleansed before God. It is a Shabbat Shabbaton unto you, and you shall afflict your souls. It is a law that should be observed forever” (Leviticus 16:30-31).
The meaning of “Shabbat Shabbaton”. The 2 words “Shabbat Shabbaton” form a rare portrayal of a holy day in the Bible. There are many explanations. One of them describes it, as “The Shabbat of all Shabbat’s” which would mean “Most important of all Shabbat’s”.
The origin of the expression “Scapegoat” - “Sa’eer La’azazel”.
An important part of the Yom Kippur ritual (in the Sanctuary and later also at the Temple in Jerusalem) comprised of the offering of one goat and the release of another goat into the wilderness. The second goat symbolically removed the sins away from the people of Israel and carried them away, into the desert. The symbolic transfer of the sins by the goat to the wilderness was named in the Torah (Leviticus 16:22) and later in the Talmud “Sa’eer La’azazel”.
In subsequent years, when the Torah was translated, the term “Sa’eer La’azazel” was assigned the name “Scapegoat”. This expression is used today frequently, in contemporary speech as well as literature, in both English (“Scapegoat”) and Hebrew (“Sa’eer La’azazel”).
The Kohen Gadol Enters the Kodesh Ha’Kodashim – The Holiest of the Holies.
The climax of the Yom Kippur service occurred when the Kohen Gadol entered the Kodesh Ha’Kodashim – The Holiest of the Holies - the most inner part of the Sanctuary. There he pronounced, on Yom Kippur, once a year, God’s Own Holy Name.
Just to put this act, of pronouncing God’s Own Holy Name, in its proper perspective, we should emphasize that no one else was ever permitted to pronounce God’s holy name. Even today traditional Jews, still do not ever pronounce God’s holy name. For the purpose of the prayer, we do use the name that can be found in the Siddur. And for daily conversation, the name “Ha’shem” is usually being used.
Other Laws and Prohibitions.
The remainder of the Sidrah deals with restrictions on offerings outside of the Sanctuary.
The Torah then dedicates, a full chapter (Chapter 18) to warn the Jewish people against copying any of the appalling practices used to be done in the Land of Egypt (Which they may have observed while being there).
The Torah specifically mentions here and specifically prohibits any incestual relationship.
Our Haftarah (By Ezekiel - mentioned later) is linked to the above. It blames the Jewish people for
transgressing against God, in violating these prohibitions of the torah.
In some communities this portion of the Sidrah (Chapter 18) is been read at the Mincha service on Yom Kippur.
Haftarah: Ezekiel, 22:1-19.
The prophet Ezekiel was among the prominent Jews who were forcibly brought to Babylonia, in what is known as “The exile of King Yehoyachin” (598 BCE). 12 years later, the Kingdom of Judeah, its capital Jerusalem and the Temple were destroyed (586 BCE) and most of the Jewish people were exiled as well.
Living in Babylonia, the prophet Ezekiel preaches repentance and a true return to God. It will certainly bring divine forgiveness to those who are sincere in their belief in God.
Our Haftarah seems to have been written by Ezekiel in Babylonia (Circa 590 BCE).
It will put the time of our Haftarah within the 12 years span between his own exile and Jerusalem’s total destruction (namely between 598 to 586 BCE).
Ezekiel’s angry comments.
The prophesy represents a fierce indictment against the city of Jerusalem. “O, city (Jerusalem) in whose midst, blood is shed…You stand guilty for the blood you have shed…I (God) will make you the mockery of the nations and the scorn of all lands” (Ezekiel 22:3-4). After more accusations especially against its strong and noble people Ezekiel blames the people of Jerusalem for violating the Shabbat and spreading profanity in the Holy Temple. “You have despised My (God’s) Holy Things and profaned My Shabbats” (22:8).
Linkage to the Sidrah.
The Holiness of the community, the strict prohibition from any kind of incest, are specifically mentioned in our Sidrah. Ezekiel blames the people of his generation to have so shamefully violated most of God’s laws.
As in the Sidrah, Ezekiel lists some of the specific prohibitions which the people of Israe have violated.
Hence the linkage between the Haftarah and the Sidrah.
There is still hope.
Finally, Ezekiel gives hope to his besieged brethren. He compares the Israelites to the waste of metals that is left on the bottom of the melting pot. God will transform this wasted metal into a most valuable commodity – Silver, and return them to their own land. “The word of the Lord came to me: The house of Israel has become like metal waste to me…The waste will turn into Silver…And I will gather you back into Jerusalem” (22:18-19).
