Rabbi's Drash

Aharei-Mot & Kedoshim

5769

Vayikra 12:1-15:33
 

Parashat Aharei Mot & Kedoshim In the previous Parashot, we read that the Torah reminds us of the sacrifices and the injunctions for us on what is prohibited and what is permissible. It is just at the end of the Parashat Metzorah that we read:"…then you will separate the Israelites from their uncleanness instead of dying in their impurities defiling My Tabernacle which is among them'' (Vayikra 15:31). In this way we can see how G-d is prescribing to Moshe Rabbenu, the means for Aharon, his brother to enter into the Mishkan, without dying, as did his two oldest sons. Here we are given the instructions for Yom Kippur, a ceremony to be done once a year for the forgiveness of the sins of the whole Kehal Israel. There are some very interesting ideas which we can draw from these chapters, in reference to the Cohanim, their preparation for this important time, the dressing of the Ha Gadol Cohen, the ablutions that he needs to take every time that he changes vestments and the selection of the two he goats. At the end of Exodus (40:35) we read about the receiving of the Torah for the second time from Moses' hand; According to the sages this is the time of Yom Kippur. The narration immediately continues in Vayikra still being at Yom Kippur. It is believed that Messiah Yeshua began his Ministry at the time of Yom Kippur. From this we can draw some interesting points that I would like to bring to your attention. The instructions in chapters 16 and 17 of Vayikra, where the Priest needs to change vestments, he is going to use only four types which are the white linen. The other four which contain gold or precious stones will not be used at this time. This is an indication that this is a more serious and humbling time for him when he will do intercession for his own sins as well as for the people of Israel. He needs to go to ablution (Mikvah or immersion) as well as to offer sacrifices for his own sins before he can intercede for the people of Israel. We can make an analogy with time of Yeshua's Mikvah with Yohanan the Immerser. .Yochanan said to Yeshua that he should have been the one to be immersed by Yeshua but Yeshua replied to him that he needed to go into the waters to fulfill "…all that righteousness demands" (Matt. 3:15) Here we get a glimpse of Yeshua as High Priest. Immediately after this he goes to the medibarah hrbdm (wilderness) to confront the demons (Ha Satan) for 40 days. He goes without eating and he afflicts his soul, as is required for Yom Kippur. Going to the wilderness he is taking the position of Azazel which is another idea that we can draw from this portion. Here Yeshua is tempted in the same three areas where all human beings are tempted … first in our basic needs, food, sleep and clothing, second with riches and wealth and third with power. Yeshua defeating Satan gives us the assurance that through we have the power to do the same. G-d instructs Moses to secure two identical he-goats. He would cast lots, one will be assigned as the expiatory sacrifice and the other as the scapegoat…Azazel lzaze. According to our sages this word does not appear in any other part of the Tanach. There are many opinions in the Talmud and Midrashim about Azazel. Most have assumed that Azazel represents a supernatural being. This is a vestige of a pre-Torah notion that indentifies the wilderness as the realm where these forces reside. Some say that Azazel was an active being to whom some sort of offering was sent, under the auspices of Ha Shem, for the purpose of a bribe or distraction (Pirke of Rabbi Eliezer 45, Ramban). Some reacted to this interpretation because it was borderline heretical. (Mishnah Yoma 6:6 speaks of pushing the goat off the cliff to its death, instead of just sending it out to the wilderness) Ibn Ezra cryptically suggests that the term Azazel is derived from the word ze (ez) which means goat and the symbolism is related to the 'goat-demons' that were an idolatrous snare to Israel (as we can see in Vayikra 17;7). In this way the sins of the people of Israel would be sent back to the demons that caused them to begin with. Azazel is viewed by some as only a figure of speech, in which the elimination of sins is done by banishing them to an inaccessible place. It is important to realize that Azazel is not a sacrifice. Before it is selected it needs to be standing with another goat before G-d while the priest chooses by lot which one is sacrificed to G-d and which one is Azazel. Drawing lots the selection is made by G-d ("The lot may be cast into the lap, but from G-d comes the decision." Prov. 16:33). After this explanation about Azazel, we can understand better what Messiah Yeshua did. He represents both goats- one the expiatory sacrifice and the other Azazel becoming sin for us. Even though he himself did not have any sin, he went into the wilderness so that our sins would never again be brought back upon us. Finally, we can see in Vayikra 16: 29-31, the regulations for Yom Kippur where once a year, we afflict our souls which the rabbis relate to fasting. From another perspective we can better understand afflicting our soul means to humble ourselves before the Lord. Psalm 139:23-24 teaches us to acknowledge our trespasses by confessing and accepting our faults and not doing them again. It is important to observe that according to this passage, this was not only for the Israelites but also for the foreigners living among us for the forgiveness of sin and purification. "And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you." Vayikra 16:29. The next Parashat Kedoshim will follow the purification of the people of Israel and we will be consecrated to Adonai as He says: "Consecrated you will be, because I am Holy" Mkyhla hwhy yna swdqyk wyht Mwsdq. Here we can learn that is not up to us but up to G-d to make us Holy. Many have drawn conclusions which I believe are erroneous because the emphasis was being place upon us making ourselves holy instead of upon G-d who is the only One who is able to make us Holy. We have come to believe that our efforts sanctify G-d, instead of He being the one Who sanctifies us. This plays a very important role in the understanding of G-d's intervention and the selection of His people. He is the one who chooses and the one who leads. Obedience is the result of the awareness of being chosen by G-d. Anything more than that, would be to give ourselves the glory and the responsibility for our own salvation. It is my desire that we draw clear understanding about what our Messiah has really done for us. May we understand though this portion that our Messiah was the sacrifice, the Azazel, is the full redemption for our sins. He fulfilled to the minutest detail every word that Moses and the prophets spoke concerning the Messiah.    May G-d add blessings to His Word!      Rabbi Percy Johnson      Netanel ben Yochanan      [nxy [b lantn      © 2008 Use by Permission      Kehilat She’ar Yashuv

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