Teachings Index

After the death of the Aaron’s two sons (Nadab and Abihu) (old nature, false Torah and Prophets, Witnesses)

From Jan Allen: Verse 4: The priest/intercessor wore white garments to plead the people’s case, the defender, then gold the color of the King – Kings words are final in rendering a legal decision. "It is finished" In a court of law (Torah) you cannot in the same place at the same time be both. Defender and prosecutor. But we see a mikveh, and change of garments to white, then a mikveh and change of garments to gold. Why? One person, with a change in status. First the defender, then the judge. So at the Pesach we see white, then at Yom Kippur we see the gold. Priest then the King.

King David danced before the ark. Since he is a type of YAHUSHUA, who is Priest and King, David would have danced as both. He would begun dressed in his kingly garments, then removing them, it would reveal the white linen garments of a priest. I wonder also, YAHUSHUA is both prophet/priest/king. Would he be hairy (the mantle of a prophet like John the Baptist and probably Adam), then have on the robe of a priest (like Jacob gave to Joseph), and finally the Robes of a King. Samuel anointed David king. In doing this, it seems David receives the blessing and the birthright, he is a type of YAHUSHUA who is both, he is the new Adam.

This is the solemn opening of the long and detailed accounting of the necessary preparation and sanctification process, culminating with…"This shall be a statute forever for you: In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all… For on that day the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before YAHUVEH. It is a Sabbath of solemn rest for you, and you shall afflict your souls. It is a statute forever. This shall be an everlasting statute for you, to make atonement for the children of Israel, for all their sins, once a year" (16: 29-31, 43). Without actually pronouncing the term, it is, of course, the description of Yom Kippur. But rather than introducing Yom Kippur and its purpose, timing and varying procedures, the text first deals with the rightful process of entering the Holy of Holies. As it continues to gradually unfold in an inductive manner, the ultimate purpose becomes fully exposed.

In verse 2, we encountered the expression…"inside the veil before the mercy sit". In Parashat Truma we learnt that the "mercy sit" is "kaporet" (of the root k.p/f.r - "cover"). The veil, of the root p.r.ch (pey, resh, kaf/chaf) meaning a "shrine" [1], is made up of the same letters. The rest of verse 2 says: "I will appear in the cloud above the mercy seat." Thus the mercy seat's two renditions and the mention of the veil all in the same verse make for an alliteration (kaporet and parochet), a fact which underscores the position of the mercy seat, being within the veil where the High Priest may enter only under very strict and special conditions.

After personally readying himself and making a sin offering for atonement for himself and his household, the High Priest is to take two male goats, which he is to obtain from the congregation. These two are to be placed "in front of YAHUVEH" at the opening of the Tent of Meeting where lots are to be cast for them, "one lot for YAHUVEH and one lot for Aza'zel" (ref. 16:5 - 10). The goats mentioned here are "s'eerim" ("hairy ones", sa'eer = "hairy"). The casting of lots is "goral", which is of the root g.r.l. (gimmel, resh, lamed), meaning "stone or stony place", since the lots were stones shaken after being put into a piece of cloth or a container [2]. Thus, in Matthew 27:35 we read the following about Yeshua: "Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet, 'They divided My garments among them, And for My clothing they cast lots'" (Ps. 22:18). In the same chapter of Matthew (v. 15-17 and 21b) we read the following: "Now at the Feast the governor was accustomed to releasing to the multitude one prisoner whom they wished. And at that time they had a notorious prisoner called Bar Abba (Barabbas). Therefore, when they had gathered together, Pilate said to them, 'Whom do you want me to release to you? Bar Abba, or Yeshua who is called Messiah?' They said, 'Bar Abba!'" Thus the verdict was pronounced. The goat on which YAHUVEH's lot fell was to be a sin offering, as it is written: "God by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh" (Rom. 8:3). The other goat was to be for Aza'zel, with "azal" probably meaning "entire removal"[3], and was to be sent to the wilderness by the hand of a suitable ("eeti", meaning "timely"; "et" = the "right or appointed time") person (ref. vs. 21). Thus, Yeshua Bar Abba the criminal and counterfeit of Yeshua the Son of the Father, stood in proxy, as it were, for the goat that was allowed to live for the purpose of being sent to the wilderness, or "eretz grzera" ("land of separation", 18 :22) with all the sins and iniquities. And while the unrepentant Bar Abba was separated from the Father by his sins (ref. Is 59:2), Pilate was the timely person who facilitated the whole prophetic process and scenario.

Whereas chapter 16 began with a strong exhortation and command to the High Priest regarding time, place and procedures of coming before YAHUVEH, chapter 17 enjoins the ordinary people not to sacrifice according to their own whims, lest they should be suspect of sacrificing to idols. And so we read in 17:7: "They shall no more offer their sacrifices to demons, after whom they have played the harlot." The word used there for "demons" is "s'eerim" again, the word that we have just encountered in the previous chapter for "male goats". Goat worship prevailed in Egypt and it is thought that the demons worshipped there were in the form of male goats. [4]

Parashat Acharey Mot is made up of four sections. Aside from the part, which leads up to Yom Kippur, and the section regarding the right place for the offerings, there are two more sections concerning the prohibitions of eating meat with blood, and incest. In the four sections, all so different from one another, one phrase is repeated like a refrain: "In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, whether a native of your own country or a stranger who dwells among you" (16:29 italics added). "This shall be a statute forever for them throughout their generations. Also you shall say to them, ‘Whatever man of the house of Israel, or of the strangers who dwell among you, who offers a burnt offering or sacrifice’…" (17:7-8 italics added). "And every person who eats what died naturally or what was torn by beasts, whether he is a native of your own country or a stranger…" (17:15 italics added). Finally, "You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you" (18:26 italics added). "Stranger" is "ger", and originates from the root "gur" (gimmel, vav, resh), meaning "to dwell, to tarry, or sojourn". The importance of empathizing with the less fortunate, the weak and vulnerable is not only emphasized in this portion, but is repeated a number of times in several of the other Torah portions.

The last section of Parashat Ahcarey Mot deals, as mentioned, with the prohibitions against incest and other sexual offences. Following the long list of specifics, YAHUVEH admonishes Israel thusly: "Do not defile yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you. For the land is defiled; therefore I visit the punishment of its iniquity upon it…" (18:24). According to Torah, when one comes in contact with anything, which is (ritually) unclean, one is contaminated by it. The converse, however, is not true; i.e., coming in contact with that which is holy does not render one "automatically" holy. In accordance with that verse, the Land itself is likewise subject to spiritual contamination by reason of the practices of its inhabitants, with the resulting consequences that "the land [will] vomit you out also when you defile it, as it vomited out the nations that were before you" (18:28). The following Parasha (Kdoshim) closes off with the same warning, as part of the command to stay separate (ref. 20:22).

Although the bulk of our Parasha deals with the type of precepts which could very easily turn into mere rituals and habits practiced thoughtlessly, we find the following in 16:30: "For on this day He shall make atonement for you, to cleanse you; for all your sins, before YAHUVEH you shall be cleansed". The latter part of the verse, that says, "before YAHUVEH you shall be cleansed", may also be read, "before YAHUVEH you shall be purified", or, "you shall purify yourselves". Here then is the fervent call to appropriate by faith of the atonement enacted by the Almighty, being also an appropriate introduction to Parashat Kdoshim.

"And YAHUVEH spoke to Moses, saying, 'Speak to all the congregation of the children of Israel, and say to them: `You shall be holy [plural -kdoshim], for I YAHUVEH your God am holy'" (19:1-2 emphasis added). The rest of the Parasha, like the one which precedes it (Acharey Mot), constitutes a portrait of the 'holy’, or set-apart’ Israelite, whose God is Holy, a fact which could render him of the same status - as it says in Genesis 1:27: "So God created man in His own image; in the image of God He created him," (italics added).

In contrast to most of YAHUVEH's addresses in the Parashot we have been studying, here the "entire congregation of the sons of Israel" - kol a'dat b'nei Yisrael, is being addressed. We have here an assortment of directives, by both commission and omission. The penalties described (and mainly found in chapter 20), even if not exercised and carried out in our day and age, are indicators of the way YAHUVEH views the transgressions that they are appended to.