Parashah #29: Acharei Mot (After the death) Vayikra (Leviticus) 16;1-18:30

Beth Elohim Messianic Synagogue
Parashah #29: Acharei Mot (After the death) Vayikra (Leviticus) 16:1-18:30
Haftarah: Yechezk’el (Ezekiel) 22:1-16
B’rit Chadashah: Romans 3:19-28

This week we read of the atonement prototype that Yahshua fulfilled as the sacrificial Lamb. Looking back to the time before He was manifested on earth, Aharon as the High Priest (a parallel to YHVH’s role) chose two male goats; one for a sin offering and the other was to be presented alive to Adonai to be used for “making atonement over it by sending it away into the desert for ‘Az’azel” (Lev. 16:9-10. The goats are placed before Adonai at the entrance to the tent of meeting. Aharon cast lots for the two goats, one lot for Adonai, and the other for ‘Az’azel which is translated as several characters. In the Book of Enoch, Az’azel is portrayed as one of the chief Grigori or fallen angels who cohabited with women. In the extra-canonical book of the Apocalypse of Abraham ‘Az’azel is associated with the serpent and hell (Chap. 23:7). He is identified as the spirit of Esau embodying heathenism in the Zohar. In all practicality, ‘Az’azel represents the scapegoat. Yahshua was both the scapegoat, blamed for the sins of man, and the perfect Olah offering, totally consecrated to G-d. He became sin for us, ‘Az’azel, to atone for our uncleanliness and transgressions we committed before coming to the knowledge of Yahshua. Just as Aharon made atonement in the Holy Place with the blood of the goat for the sin offering for the sins of the people of Israel and because of their transgressions (Lev. 16:16), Yahshua made atonement before the Father with His blood because of our sins and transgressions. Like the scapegoat, Yahshua was sent outside the camp (Jerusalem) as an outcast to be crucified which was not a Jewish form of capitol punishment, on Golgotha (Skull; Aramaic). This place was so named because the shape of the hill is like a skull. Golgotha is located outside of Jerusalem’s northern wall which is significant in that Lucifer (HaSatan)planned to make his kingdom in the North Isaiah 14;12-17 and the Holy of Holies was located on the northwest side of the tabernacle.
But we must ask ourselves, if Yahshua was crucified on a hill, how did the people read the inscription on the label that was above His head? The gospel of John gives us a reason to believe that Yahshua was crucified by the road at the base of the hill rather than on top of it. This would certainly be more of an insult to be at ground level. John said that “This title then read many of the Jews for the place where Yahshua was crucified was nigh to (near) the city (John 19:20). In addition, Matthew 27:39 and Mark 15:29-30 document that (“they that passed by”) “reviled” (or “derided”, “hurled abuse”, “blasphemed”, depending on the translation) Him… The fact that people were passing by indicates that the location of His crucifixion was near a frequently traveled road, rather than on a remote hilltop.
Next Aharon presented the live goat. He laid both his hands on its head and confessed over it all the transgressions and crimes and sins of the people of Israel, placed them on the head of the goat, and then sent the goat away into the desert with a man appointed for that purpose. The goat bore all the transgressions away to some isolated place, and the goat was let go in the desert (Lev. 16:21-22). Likewise, Yahshua took all of our sins and transgressions up to the point of our reconciliation unto Him and placed them as far from the east is from the west, never to be remembered. Psalm 103:12 reads. “He has removed our sins from us as far as the east is from the west.”
Moving on to Lev. 16:27 we read that “the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, is to be carried outside the camp; there they are to burn up completely their hides, meat and dung.” Yahshua gave His all as He was taken outside the city, as a lamb unto the slaughter (Isaiah 53:7).
Rabbinical Jews hold a different view as we would expect of those who do not yet know Messiah Yahshua and the connection between the Tanakh and the B’rit Chadashah. The two male goats are often interpreted as representing the sets of twins in Genesis; Cain and Abel; Isaac and Ismael; Jacob and Esau. However, to subscribe to this view negates the depth of the scripture which is replete with parallels to Yahshua HaMashiach and His role in the history of Israel and man. The scapegoat sent into the desert cannot represent the “evil” twin/brother in any of these pairs as man cannot take away the sin of the world. Neither could man (the “good” twin/brother) have been sufficient as the perfect Olah offering required by G-d for the expiation of sin.
The concept of atonement expands into the discussion on the permanent regulation of Yom Kippur. Lev. 16:29 provides the purpose and instruction regarding this time of year; It is to be a permanent regulation for you that on the tenth day of the seventh month you are to deny yourselves and not do any kind of work, both the citizen and the foreigner living with you. For on this day, atonement will be made for you to purify you; you will be clean before Adonai from all your sins. It is a Shabbat of complete rest for you, and you are to deny yourselves. This is a permanent regulation.” We see that G-d declares this time of year and it’s observance a permanent regulation twice. He also directs us to deny ourselves twice. What does it mean to deny ourselves? The rabbis provide a plethora of rabbinic prohibitions such as abstaining from intimacy, bathing, anointing ourselves with perfume or oil, wearing of leather shoes because they are comfortable and cost the life of the animal from which they were made. These directives do not contradict Torah, so they are neither mandated nor prohibited at Beit Elohim Messianic Synagogue. The most agreed upon directive is fasting, which we as Messianic Jews follow. When we deny ourselves physical sustenance, we are better able to focus on the spiritual sustenance provided by G-d. For as Yahshua said, “Man does not live on bread alone, but from every word that proceedeth from the mouth of G-d” (Matthew 4:4; Luke 4:4). Of course, we do not do any kind of work on this day. Our focus is on atonement and forgiveness of sin that can only be imparted through Yahshua’s sacrifice.
Chapter 17 focuses on the issue of life in the blood, and the prohibition of eating blood. This is the source of the teaching that we are not to eat meat with any trace of blood in it. Chapter 17:10-12 states “When someone from the community of Israel or one of the foreigners living with you eats any kind of blood, I will set myself against that person who eats blood and cut him off from his people. For the life of the creature is in the blood and I have given it to you on the altar to make atonement for yourselves; for it is the blood that makes atonement because of the life.” This command is repeated in verse 13. We are not to make light of the atoning blood of Yahshua’s sacrifice. Blood represents life everlasting in the spiritual since. We cannot obtain this life by consuming blood. Eating blood contradicts Matthew 4:4 and Luke 4:4 in that man does not live by bread (physical sustenance) alone. It is the word of G-d, Torah, and Yahshua that sustains us.
Finally, we find the biblical source for teaching against intimacy when a woman is having her menses (period) in 18:19, and that homosexuality is an abomination (Lev. 18:22.) The parashah ends with G-d admonishing the people to obey His laws and rulings. This repeats Lev. 17:4, “You are to obey my rulings and laws and live accordingly: I am Adonai your G-d. You are to observe my laws and rulings; if a person does them, he will have life through them; I am Adonai.”
Haftarah: Ezekiel 22: 1-16
In this passage G-d essentially tells the people, “I told you so; you played now you pay!” Everything G-d commanded the people not to do, they did. They profaned the Shabbats, dishonored parents, wronged orphans and widows, treated the holy things with contempt, gossiped to the point of inciting bloodshed, committed incest, charged interest on loans, had sex with immediate members of their families, took their women during their menses, and forgot G-d completely before the nations who looked on Israel with scorn and laughter. This is the point where G-d decides to scatter Israel among the Goyim (nations) and disperse them throughout the countries. Through this process of isolation G-d would remove their defilement and cause them to know the full ridicule of the nations. This experience secular history bares the truth of G-d’s words. Israel has been persecuted more than any other people and continues to be ridiculed and hated today. G-d reminds us in Matthew 23:37-39; “Yerushalayim! Yerushalayim! You kill the prophets! You stone those who are sent to you! How often I wanted to gather your children, just as a hen gathers her chickens under her wings, but you refused! Look! G-d is abandoning your house to you, leaving it desolate. For I tell you, from now on, you will not see me again until you say, ‘ Blessed is he who comes in the name of Adonai’ We will not know the true peace of G-d and see Yahshua until we say “ Baruch ha ba b’Shem Adonai.” May it be so soon and in our lifetime!
B’rit Chadashah: Romans 3:19-28
This passage addresses the fact that legalistic observance of Torah commands avails us nothing. Let’s get our premise clear from the start. Paul is talking about rabbinical law, the Oral Torah. He clarifies it as he speaks of legalism without the spirit of obedience and love. He points out that the Torah shows us how sinful we are, lest anyone boast of his perceived righteousness in and of himself. Torah is a sort of “ground zero” that brings us all down to the level of sinners that we are and will remain unless we trust in Yahshua’s faithfulness continually and continue to follow His Torah (Rom. 3:21-22). Verse 24 informs us that we are granted the status of “being considered righteous before Him, through the act redeeming us from our enslavement to sin that Yahshua accomplished. This means that He freed us from the death indictment we inherited through original sin. This does not mean that we are “saved”. Yahshua’s sacrifice spiritually takes us through the Sea of Reeds and gives us a new beginning as we emerge into the desert that represents a clean slate. How can we say this with confidence? Let’s look at Rom. 3:25; “G-d put Yahshua forward as the covering for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated G-d’s righteousness; because, in his forbearance, he had passed over [ with neither punishment or remission] the sins people had committed in the past; and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yahshua’s faithfulness. So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legal observance of rules? No, rather a Torah that has to do with trusting. Therefore, we hold the view that a person comes to be considered righteous by G-d on the ground of trusting which has nothing to do with legalistic observance of Torah commands.”
Again, we see that the Torah of G-d has not been abrogated. Sha’ul (Paul) is talking about Jews who held the position that legalistic observance of rabbinical law made one righteous in the sight of G-d. Remember that the majority of Jews were not convinced about Yahshua being the Messiah, let alone resurrected. The word trust is not some abstract cognitive concept as believed by most Christians. Rather, it is an action verb that means “to follow” or “commit to” something or someone. Therefore, what we have in this passage is a lesson that G-d’s Torah is not dead. If we are to be considered righteous, we must actively commit ourselves (trust) in the faithfulness of Yahshua’s sacrifice and His faithfulness and ability to forgive us of our sins. If you have any doubt about the meaning of trust, G-d provides plenty of examples in Hebrews chapter 11. You will always see the word trust associated with obedient action. There is no way around this truth. If we want to have life, and have it abundantly, we must return to our parashah in Lev. 18:5: “You are to observe my laws and rulings; if a person does them, he will have life through them; I am Adonai.” That’s His final answer.
Shabbat Shalom,
Rabbi Tamah Davis-Hart