The BibleTruth.cc Torah Study Series

Parashat Acharei Mot

"After the Death of"

Vayiqra [Leviticus] 16:1-18:30

tAmê yrEäx]a;  "After the death of" the two sons of Aharon...

Theme

The theme of Parashat Acharei

Sedarim

Entering the Most Set Apart Place - Yom HaKippurim

The Law of Bringing Slaughterings to the Sanctuary

Eating Blood Forbidden

Prohibited Sexual Relationships

Prophetic Pictures in this Week's Torah Portion

Messiah in the Torah Parashah

Prophetic End Time Shadows in the Torah Parashah

Entering the Most Set Apart Place - Yom HaKippurim

16:1 Yahuwah spoke to Mosheh after the death of the two sons of Aharon who died when they approached Yahuwah.

² Yahuwah said to Mosheh: "Tell your brother Aharon not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die, because I appear in the cloud over the atonement cover.

³ "This is how Aharon is to enter the sanctuary area: with a young bull for a sin offering and a ram for a burnt offering.

⁴ He is to put on the set apart linen tunic, with linen undergarments next to his body; he is to tie the linen sash around him and put on the linen turban. These are set apart garments; so he must bathe himself with water before he puts them on.

⁵ From the Congregation of the sons of Yisrael he is to take two male goats for a sin offering and a ram for a burnt offering.

⁶ "Aharon is to offer the bull for his own sin offering to make atonement for himself and his household.

⁷ Then he is to take the two goats and present them before Yahuwah at the entrance to the Tent of Appointment.

⁸ He is to cast lots for the two goats-- one lot for Yahuwah and the other for the scapegoat.

⁹ Aharon shall bring the goat whose lot falls to Yahuwah and sacrifice it for a sin offering.

¹⁰ But the goat chosen by lot as the scapegoat shall be presented alive before Yahuwah to be used for making atonement by sending it into the desert as a scapegoat.

¹¹ "Aharon shall bring the bull for his own sin offering to make atonement for himself and his household, and he is to slaughter the bull for his own sin offering.

¹² He is to take a censer full of burning coals from the altar before Yahuwah and two handfuls of finely ground fragrant incense and take them behind the curtain.

¹³ He is to put the incense on the fire before Yahuwah, and the smoke of the incense will conceal the atonement cover above the Testimony, so that he will not die.

¹⁴ He is to take some of the bull's blood and with his finger sprinkle it on the front of the atonement cover; then he shall sprinkle some of it with his finger seven times before the atonement cover.

¹⁵ "He shall then slaughter the goat for the sin offering for the people and take its blood behind the curtain and do with it as he did with the bull's blood: He shall sprinkle it on the atonement cover and in front of it.

¹⁶ In this way he will make atonement for the Most Holy Place because of the uncleanness and rebellion of the sons of Yisrael, whatever their sins have been. He is to do the same for the Tent of Appointment, which is among them in the midst of their uncleanness.

¹⁷ No one is to be in the Tent of Appointment from the time Aharon goes in to make atonement in the Most Holy Place until he comes out, having made atonement for himself, his household and the whole community of Yisrael.

¹⁸ "Then he shall come out to the altar that is before Yahuwah and make atonement for it. He shall take some of the bull's blood and some of the goat's blood and put it on all the horns of the altar.

¹⁹ He shall sprinkle some of the blood on it with his finger seven times to cleanse it and to consecrate it from the uncleanness of the sons of Yisrael.

²⁰ "When Aharon has finished making atonement for the Most Holy Place, the Tent of Appointment and the altar, he shall bring forward the live goat.

²¹ He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the sons of Yisrael-- all their sins-- and put them on the goat's head. He shall send the goat away into the desert in the care of a man appointed for the task.

²² The goat will carry on itself all their sins to a solitary place; and the man shall release it in the desert.

²³ "Then Aharon is to go into the Tent of Appointment and take off the linen garments he put on before he entered the Most Holy Place, and he is to leave them there.

²⁴ He shall bathe himself with water in a holy place and put on his regular garments. Then he shall come out and sacrifice the burnt offering for himself and the burnt offering for the people, to make atonement for himself and for the people.

²⁵ He shall also burn the fat of the sin offering on the altar.

²⁶ "The man who releases the goat as a scapegoat must wash his clothes and bathe himself with water; afterward he may come into the camp.

²⁷ The bull and the goat for the sin offerings, whose blood was brought into the Most Holy Place to make atonement, must be taken outside the camp; their hides, flesh and offal are to be burned up.

²⁸ The man who burns them must wash his clothes and bathe himself with water; afterward he may come into the camp.

²⁹ "This is to be a lasting ordinance for you: On the tenth day of the seventh month you must deny yourselves and not do any work-- whether native-born or an alien living among you--

³⁰ because on this day atonement will be made for you, to cleanse you. Then, before Yahuwah, you will be clean from all your sins.

³¹ It is a sabbath of rest, and you must deny yourselves; it is a lasting ordinance.

³² The priest who is anointed and ordained to succeed his father as high priest is to make atonement. He is to put on the set apart linen garments

³³ and make atonement for the Most Holy Place, for the Tent of Appointment and the altar, and for the priests and all the people of the community.

³⁴ "This is to be a lasting ordinance for you: Atonement is to be made once a year for all the sins of the sons of Yisrael." And it was done, as Yahuwah commanded Mosheh.

Now the million dollar question is: what is kippurim?  Some Hebrew sources suggest that kippurim comes from two words, Ki (pronounced "ki"), and rPu (pronounced "pur").  On the Day of HaKippurim (purim is the plural of pur), two lots were cast.  Putting the two words together, ki which means "as, like," and purim which means lot, we arrive at the meaning of kippurim - "like Purim" or "like lots."

Recall from the story of Esther that Purim was the name given to the celebration of the victory over the notorious Haman.  Pur is a word that is a synonym to the word goral which means "a lot that is cast."  This is evident from the following Scripture:

In the first month (that is, the month of Nisan), in the twelfth year of King Ahasuerus' reign, pur (that is, the lot) was cast [Hebrew lr"AGh; aWh rWP ] before Haman in order to determine a day and a month. It turned out to be the twelfth month (that is, the month of Adar). (Esther 3:7)

The pur or goral was cast to determine a time when Haman was going to destroy all the Yahudim who lived in the kingdom of Ahasuerus.  Thus, purim and goralot mean the same thing. 

Another possible interpretation of kippurim assumes the root word to be rPuKi (pronounced caphar) whose meaning may be to cover, conceal.  The “mercy seat” (which has neither to do with mercy or a seat!) was the caporet (again, from caphar) or “covering” or “lid” of the ark of the covenant.  Thus, Yom HaKippurim is thought by some to be the day of “covering of our sins” (i.e. “pacify the deity”) until such a time as Messiah would cleanse us (get rid of) of the same.  This meaning is possible, but dubious.

More likely, rPuKi (or kippur) means “ransom” or “to offer a substitute.”  This rendering makes more sense in light of the sanctuary service (the temple sacrifice ritual).  Every Israelite was to give to the service of the sanctuary the "ransom" money of half a shekel (Ex 30:12).  Egypt, in Elohim's sight, was given as a "ransom“ (copher) for the restoration of Israel (Isaiah 43:3).

Furthermore, this word "ransom" is parallel to the word "redeem" in Psalm 49:7:

No man can redeem the life of another or give to Elohim a ransom for him.

Here, redeeming a life is shown to mean the same as ransoming that life.  Since redeem means to buy back, or to free from captivity by payment of a ransom, its easy to see how the ransom of a man's life by an animal is the same as purchasing his life back from the death penalty.

Every animal offered as a sin offering at the alter of sacrifice was given as a substitute for the person whose sin required it.  There are forty-nine instances of this usage in Leviticus alone and no other meaning is there witnessed.  The life of the sacrificial animal specifically symbolized by its blood was required in exchange for the life of the worshipper.  This is what "atonement" or the day of the "ransoms" is all about.  Though everyone who sins must pay the penalty for sin, there is a ransom or "substitute" that can be made.

At Pesach, the lamb's blood on the doorpost indicated that a lamb had supplied the full payment for the penalty of sin for the firstborn of a household in Israel on the night they came out of Egypt.  On Yom HaKippurim, the slaughtering of the goat chosen for Yahuwah as a sin offering indicated that the sin and the penalty for sin for the entire nation of Israel was paid for.  All the sacrifices for sin at the alter before the tabernacle were "ransoms" - substitutes for a human beings' transgression of the Law.

The most interesting part of this ritual is coming to an understanding of the two goats.  The one is chosen for Yahuwah to be slaughtered, and the other is chosen for Azazel to be released with all the sins of the community transferred from the Cohen hagadol to the head of this goat.  What is the significance of this ceremony?  What or who do these goats represent?

The goat chosen for Yahuwah to be offered as a sin offering takes upon himself the "sin of all people" or you might say "the sin of the whole world."  Of course, this is an allusion to what Yochanan says in his historical account of the life and ministry of Yahusha Messiah.  Just as Yahusha identified himself with the Pesach lamb, taking upon himself the sin of the world, and dieing as a substitute (ransom) for all who would place their trust in him, this goat also pictures Messiah's death. Here, the one goat is offered as a sin offering for the whole community of Israel.  So, it would appear, the goat chosen for Yahuwah represents the death of Messiah as a substitution for all Yisrael to ransom all Yisrael from the burden of sin.

But what about the goat chosen by lot "for Azazel"?  Who is Azazel?  There is no other mention of Azazel in the TaNaCh (Old Testament).  If the one goat is offered as a sacrifice for the sins of the nation, and the other goat takes the blame for all the sin of the community and is cast out to the wilderness, common sense should at least point us in the right direction of identifying Azazel.  He seems to be the antithesis to Yahuwah.

The Book of Jude (Yehudah) speaks of the judgment of Yahuwah as prophesied by Enoch, the seventh from Adam.

14 Hanok, the seventh from Adam, prophesied about these men: "See, the Master is coming with thousands upon thousands of his holy ones 15 to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him."

This reference to the writing of Hanok (Enoch) provides a measure of credibility to the Book of Enoch.  Since Jude cited the Book of Enoch as a reliable source for teaching, we will consider its information, too. Interestingly, we do have what is believed to be the Book of Enoch and it reads essentially the same as Jude quoted him.  Enoch reads:

Behold, he comes with ten thousands of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal for everything which the sinful and ungodly have done, and committed against him. (Enoch 2:1)

This same Book of Enoch also speaks of Azazel.  Here is an excerpt from the Book of Enoch about Azazel (rendered "Azazyel" in the translation of Enoch I am referencing):

Moreover Azazyel taught men to make swords, knives, shields, breastplates, the fabrication of mirrors, and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and all sorts of dyes, so that the world became altered.  Impiety increased; fornication multiplied; and they transgressed and corrupted all their ways. (8:1-2)

Azazel (Azazyel) was instrumental in the "altering" of the world due to the vanity of physical beauty, the crafting of jewelry (the overuse and abuse of which the Scripture condemns), and the forging and use of war implements.

Shortly after that passage, Enoch is shown a scene of judgment:

And now to you, O you Holy One of heaven, the souls of men complain, saying, Bring judgment to us from the Most High. Then they said to their Lord, the King, You are Lord of lords, God of gods, King of kings. The throne of your glory is for ever and ever, and for ever and ever is your name sanctified and glorified. You are blessed and glorified.  You have made all things; you possess power over all things; and all things are open and manifest before you. You behold all things, and nothing can be concealed from you.  You have seen what Azazyel has done, how he has taught every species of iniquity upon earth, and has disclosed to the world all the secret things which are done in the heavens. (9:3-5)

Here, the teaching of every manner of iniquity in the earth is attributed to Azazyel.  The Scriptures attribute the knowledge of sin to Satan, the deceiver of all mankind.  Enoch is describing how "the souls of men" are complaining to Elohim about the works of Azazyel, and are asking for Yahuwah to judge him for it.

Next, Enoch is told of the coming flood which was to engulf the whole earth.  This is the judgment of Elohim which was to cause everything on the earth to perish.  And instructions were to be given to mankind regarding how he may escape this judgment.

Then explain to him the consummation which is about to take place; for all the earth shall perish; the waters of a deluge shall come over the whole earth, and all things which are in it shall be destroyed.  And now teach him how he may escape, and how his seed may remain in all the earth.  Again the Lord said to Raphael, Bind Azazyel hand and foot; cast him into darkness; and opening the desert which is in Dudael, cast him in there.  Throw upon him hurled and pointed stones, covering him with darkness; There shall he remain for ever; cover his face, that he may not see the light.  And in the great day of judgment let him be cast into the fire.  Restore the earth, which the angels have corrupted; and announce life to it, that I may revive it. (10:4-10)

In conjunction with the judgment, Azazyel was to be bound and thrown into darkness, covered and held for the ultimate judgment, when he would be cast into the fire.  Similarly, the book of Revelation describes Satan as being bound and thrown into a pit where he would be covered and sealed:

He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time. (Revelation 20:3)

Also, recall that Satan is to be ultimately thrown into the Lake of Fire as his finally destiny:

And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever. (Revelation 20:10)

Again, Satan's destiny as revealed in the Scriptures fits perfectly with the description of Azazyel's judgment.  The identity of Azazyel as Satan is almost complete.

And finally, hope is given to mankind.  A promise that not all men would be destroyed in the flood.

All the sons of men shall not perish in consequence of every secret, by which the Watchers have destroyed, and which they have taught, their offspring.  All the earth has been corrupted by the effects of the teaching of Azazyel. To him therefore ascribe the whole crime. (Enoch 10:11-12)

Again, it is repeated that the reason for this judgment on Azazyel is that he corrupted the whole earth.  And the final nail in the coffin of evidence is that Azazyel is to be ascribed with the whole crime.  All the blame of sin on the earth and the fall and corruption of mankind is to be placed on Azazyel.  It is all his fault and doing.  He must bear the entire blame for the rebellion against the Creator.

This blame which Azazyel must bear corresponds with the fate of Azazel in Vayikra 16.  The Cohen HaGadol lays his hands on the goat which was selected "for Azazel" and he confesses all the sins of the nation over him.  He then sends the goat out into the wilderness, bearing the sin of Israel, and left there.  This is the picture of Satan's judgment at the time of the flood and the ultimate destiny of Satan being cast into the Lake of Fire.

This annual ritual of confessing all the sins of the nation onto the head of the goat is a prophetic picture of the judgment of Satan, when he will be held to account for his rebellion and corruption of the universe.  Though Messiah died as a substitute payment for the transgression of all who confess and repent of their sins, Satan will still bear the blame for all sin and will be judged for his primary role in the rebellion.  This will occur at the appointed time of Yom HaKippurim - Judgment Day.

The Law of Bringing Slaughterings to the Sanctuary

17:1 Yahuwah said to Mosheh,

² "Speak to Aharon and his sons and to all the sons of Yisrael and say to them: 'This is what Yahuwah has commanded:

³ Any man from the house of Yisrael who sacrifices an ox, a lamb or a goat in the camp or outside of it

⁴ instead of bringing it to the entrance to the Tent of Appointment to present it as an offering to Yahuwah in front of the tabernacle of Yahuwah-- that man shall be considered guilty of bloodshed; he has shed blood and must be cut off from his people.

⁵ This is so the sons of Yisrael will bring to Yahuwah the sacrifices they are now making in the open fields. They must bring them to the priest, that is, to Yahuwah, at the entrance to the Tent of Appointment and sacrifice them as fellowship offerings.

⁶ The priest is to sprinkle the blood against the altar of Yahuwah at the entrance to the Tent of Appointment and burn the fat as an aroma pleasing to Yahuwah.

⁷ They must no longer offer any of their sacrifices to the goat idols to whom they prostitute themselves. This is to be a lasting ordinance for them and for the generations to come.'

⁸ "Say to them: 'Any man from the house of Yisrael or any alien living among them who offers a burnt offering or sacrifice

⁹ and does not bring it to the entrance to the Tent of Appointment to sacrifice it to Yahuwah-- that man must be cut off from his people.

This law is to keep people from sacrificing animals to other gods.  By bringing the animal to the Tent of Appointment for slaughter, the worshipper is demonstrating that it is being offering to Yahuwah and not to any other god.

Eating Blood Forbidden

¹⁰ "'Any man from the house of Yisrael or any alien living among them who eats any blood-- I will set my face against that person who eats blood and will cut him off from his people.

¹¹ For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life.

¹² Therefore I say to the sons of Yisrael, "None of you may eat blood, nor may an alien living among you eat blood."

¹³ "'Any Yisraelite or any alien living among you who hunts any animal or bird that may be eaten must drain out the blood and cover it with earth,

¹⁴ because the life of every creature is its blood. That is why I have said to the sons of Yisrael, "You must not eat the blood of any creature, because the life of every creature is its blood; anyone who eats it must be cut off."

¹⁵ "'Anyone, whether native-born or alien, who eats anything found dead or torn by wild animals must wash his clothes and bathe with water, and he will be unclean till evening; then he will be clean.

¹⁶ But if he does not wash his clothes and bathe himself, he will be held responsible.'"

This matter of eating blood is still a relevant issue in our modern day.  The teaching of Torah is clear regarding the prohibition of eating blood.  This prohibition is repeated several times throughout the Torah.  The reason Elohim denies us of eating blood is that the life is in the blood.  This is stated three times in this passage.  The blood of any creature is its life.  None of these creatures can exist without the blood coursing through their veins.

Yahuwah has told us that he gives it to us for atonement, not for eating.  Many of the rituals of animal slaughtering require the sprinkling of the animals blood on the alter and other implements of the tabernacle.  So because the blood is to be used only for atonement, and not for eating, Yahuwah will cut off anyone who eats blood.

Even the New Testament emphasizes the importance of refraining from eating blood.  In the Jerusalem Council, one of the four requirements for entry into the faith community for believing Gentiles is that they refrain from eating blood:

"It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to Elohim.  Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood.  For Mosheh has been preached in every city from the earliest times and is read in the synagogues on every Sabbath." (Acts 15:19-21)

The problem with strangled animals is that their blood remains in them, and so eating these strangled animals would cause one to also eat blood.

The prohibition "from blood" is debated as to its meaning.  Most see in this command the prohibition of murder.  But it also might be an allusion to the command in the Torah which we are discussing here.  Either way, the apostles are clear: eating blood is definitely a deal breaker for those who express faith in Yahusha (Jesus) as Messiah.  Why is it, then, that so many Christians take no care to avoid eating blood, but will eat anything put in front of them?  One has to wonder about the sincerity of their faith in Messiah!

Prohibited Sexual Relationships