Parsha #29 & 30 : Acharei Mot / “After the Death”
and Kedoshim “Holy People”
(V’Yikra / Leviticus *16:1 through 18:30* and *19:1 through 20:27*
Edition: 15e02
“A Place Called Holy”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
I was born and grew up in a small town (now a city) north of Toronto called Barrie. From my earliest years I was taken to, and later attended on my own, Trinity Anglican Church. As a youngster, I attended Sunday School until, at the age of thirteen I was confirmed. [NOTE: Confirmation is a special liturgy during which the candidates ‘take on’ themselves the promises which were made on their behalf as infants at Baptism. It is the Anglican/Catholic/Orthodox Response to the practice of Bar / Bat Mitzvah, and a manner of Adult Baptism as observed in most Evangelical denominations.] Also, at the age of twelve, I responded to a call to become a server (acolyte) and assist the priest in his duties during the services. Before long, as a server, a few of my fellow servers and myself were actually leading services in other churches around the Barrie area, from Edgar to as far away as Coulson’s Hill and Mono Mills. I mention this so as to express that I have a lot of experience growing up in the church and serving God from the “front”.
One of the strongest memories I have of being in the church, one that remains with me, (engrained into my very core to this day fifty-five years later), is that the front of the church is something very different from the rest of the building. It is a place “set aside”. As a friend and professor would later state: “God is everywhere, and especially in the church (building), but His presence is ‘densest’ (his word) in the Chancel”. In short - the chancel, in our case, embodied the Sanctuary with the Table (Altar), the Choir Loft and Organ, and the Communion Rail which separated these two areas. In fact, at Trinity, we also had an ornately carved “Rood Screen”, which separated the whole chancel area from the nave where the congregation sat. This ‘screen’ intensified the feeling of pure holiness one could ‘feel’ all around one’s self in the chancel. One step up raised this ‘holy area’ above the rest of the church proper, while two steps up raised the sanctuary above the choir area.
In later years, even though my experience was dismissed by many – including at least one bishop – as frivolous and “a figment of my imagination”, that sense of the ‘Holy Presence’ in the chancel area stayed with me so strongly that, after I was ordained and accepting calls to be the priest in a variety of churches, I knew within thirty seconds of stepping into the chancel of a church whether it was a calling I could accept or not. There was a sense that either that place, and congregation, were ‘alive’ and ‘growing’ – or ‘dying’ or even ‘dead’ spiritually.
When I was being trained as a server – even more so than as a priest – I learned various things about being in the midst of this holiness. There was an atmosphere of propriety at the front of the church which was also engrained into my thinking and being which, I believe, affected how I did my duties in both areas of service, certainly, but even influenced my life in general. Just as one might be ‘coached’ to enter the presence of the Queen, or a very high government official – we learned how to behave, how to be gracious, even how to walk – in the chancel area. We learned to walk slowly and graciously, never cutting corners, but making proper 90 degree turns. We learned to bow from the waist just slightly for some situations, while a graceful nod (just once) of the head was right at other times. I remember being told that if we felt faint when standing to sit down, but if that were not feasible, to ‘faint graciously and quietly’. What ever we did, we did – not for the Queen, or Prime Minister – but for the King of Kings and Lord of Lords, and everything that we did was to bring honour to His being and His Name. They were all lessons well learned, and we never, NEVER, took advantage of our privilege by disobeying.
Our reflections this week once again cover two Parshiot: “Acharei Mot” and “Kedoshim”. Both passages are chalk-full of rules and guidelines about serving God, and learning to be holy “as [God] is holy”. Our first Parsha begins directly after the death of Aharon’s two sons, who – along with their other two brothers, were the first Cohenim to serve in the Tabernacle in the wilderness. As one begins to read, one might think “Well, how did they die?”
I was born and grew up in a small town (now a city) north of Toronto called Barrie. From my earliest years I was taken to, and later attended on my own, Trinity Anglican Church. As a youngster, I attended Sunday School until, at the age of thirteen I was confirmed. [NOTE: Confirmation is a special liturgy during which the candidates ‘take on’ themselves the promises which were made on their behalf as infants at Baptism. It is the Anglican/Catholic/Orthodox Response to the practice of Bar / Bat Mitzvah, and a manner of Adult Baptism as observed in most Evangelical denominations.] Also, at the age of twelve, I responded to a call to become a server (acolyte) and assist the priest in his duties during the services. Before long, as a server, a few of my fellow servers and myself were actually leading services in other churches around the Barrie area, from Edgar to as far away as Coulson’s Hill and Mono Mills. I mention this so as to express that I have a lot of experience growing up in the church and serving God from the “front”.
One of the strongest memories I have of being in the church, one that remains with me, (engrained into my very core to this day fifty-five years later), is that the front of the church is something very different from the rest of the building. It is a place “set aside”. As a friend and professor would later state: “God is everywhere, and especially in the church (building), but His presence is ‘densest’ (his word) in the Chancel”. In short - the chancel, in our case, embodied the Sanctuary with the Table (Altar), the Choir Loft and Organ, and the Communion Rail which separated these two areas. In fact, at Trinity, we also had an ornately carved “Rood Screen”, which separated the whole chancel area from the nave where the congregation sat. This ‘screen’ intensified the feeling of pure holiness one could ‘feel’ all around one’s self in the chancel. One step up raised this ‘holy area’ above the rest of the church proper, while two steps up raised the sanctuary above the choir area.
In later years, even though my experience was dismissed by many – including at least one bishop – as frivolous and “a figment of my imagination”, that sense of the ‘Holy Presence’ in the chancel area stayed with me so strongly that, after I was ordained and accepting calls to be the priest in a variety of churches, I knew within thirty seconds of stepping into the chancel of a church whether it was a calling I could accept or not. There was a sense that either that place, and congregation, were ‘alive’ and ‘growing’ – or ‘dying’ or even ‘dead’ spiritually.
When I was being trained as a server – even more so than as a priest – I learned various things about being in the midst of this holiness. There was an atmosphere of propriety at the front of the church which was also engrained into my thinking and being which, I believe, affected how I did my duties in both areas of service, certainly, but even influenced my life in general. Just as one might be ‘coached’ to enter the presence of the Queen, or a very high government official – we learned how to behave, how to be gracious, even how to walk – in the chancel area. We learned to walk slowly and graciously, never cutting corners, but making proper 90 degree turns. We learned to bow from the waist just slightly for some situations, while a graceful nod (just once) of the head was right at other times. I remember being told that if we felt faint when standing to sit down, but if that were not feasible, to ‘faint graciously and quietly’. What ever we did, we did – not for the Queen, or Prime Minister – but for the King of Kings and Lord of Lords, and everything that we did was to bring honour to His being and His Name. They were all lessons well learned, and we never, NEVER, took advantage of our privilege by disobeying.
Our reflections this week once again cover two Parshiot: “Acharei Mot” and “Kedoshim”. Both passages are chalk-full of rules and guidelines about serving God, and learning to be holy “as [God] is holy”. Our first Parsha begins directly after the death of Aharon’s two sons, who – along with their other two brothers, were the first Cohenim to serve in the Tabernacle in the wilderness. As one begins to read, one might think “Well, how did they die?”
In order to answer that question, we must return to Parsha Shemini (#26) and find the situation in Chapter 10 of V’Yikra. This implies that Parshiot Tazria and M’tzora were brief asides from the overall story, and that now in Parsha Acharei Mot we have ‘picked up’ the story once again – a very real possibility. At any rate, just to refresh your memories, Parsha Shemini began with the consecration of the Cohen Gadol (Aharon) and the Cohenim (the four sons of Aharon) which was the first liturgical event after the consecration of the Tabernacle itself. Thus we could easily assume that this week’s Parsha takes place on the following morning. In Chapter ten, we read of the actions of Nadab and Abihu, the two elder sons of Aharon. It is presumed by sages and scholars alike, that there may have been some celebration following their consecration which involved strong drink. [This is based on the command given to Aharon and the ensuing Cohenim in verse 8-9: “Do not drink intoxicating wine, you and your sons, with you, when you come to the Tent of Meeting, lest you die…” The ‘message’ goes on to instruct that the Cohenim are to be able to “distinguish between the sacred and the profane and between the contaminated and the pure” as they perform their duties. (v. 10) [Hence the little ‘side-trip’ into the instructions about impurities and contamination of the two ensuing segments of our readings]. As with any parent, the painful part of this account is that Aharon and his remaining sons were not permitted to grieve their loss because they were in the midst of their duties, and because the two sons had frivolously disobeyed Adonai in their actions, so that they were considered unworthy of being mourned.
Now we return to Parsha Acharei Mot for the continuation of the story. The most obvious result of Nadab and Abihu’s desecration of their duties, and of the sanctity of the Holy of Holies, is that entrance into this area at the front of the Tabernacle is now limited. Note that, in this reading, a new element of understanding (or explanation) is offered regarding what Nadab and Abihu did, namely “they were punished only for entering an area – The Holy of Holies – that was forbidden to them.” (SEASC pg 636) [See End Note Below] Clearly, as outlined in this passage, from this time forward, only the Cohen Gadol – the High Priest – was permitted into the area beyond the veil, i.e. the “curtain”, where the presence of God was so strong (due to the presence of the Ark) that it was over-powering. Furthermore, this entry into the now forbidden area was to be made only by the Cohen Gadol, and only when he was ‘bidden’ by God on one day of the year – a day which would be known as “Yom Kippur”, the “Day of Atonement”. What comes now, in our Parsha, is the set of instructions for the Cohen Gadol to follow on that special day.
Besides the irresponsible actions of Nadab and Abihu, there is a second nation-wide sin which had earlier arisen and which made it necessary to ‘create’ a “Day of Atonement” for Yisrael. That nation-wide sin involved the worship of the Golden Calf, less than six weeks after Moshé had received the Stone Tablets containing the original Laws of Elohim – the “Ten Words”. [see chapter 32, Parsha Ki Tisa] At this point, Moshé had been atop Sinai for a second period of 40 days, (the number appointed to times of preparation, you will recall). He returned to the people with the second set of commandments, again on stone tablets, descending into the encampment on the tenth day of Tishrei. Concurrently with his return, God has delivered the law and instruction about the liturgical practices of Yom Kippur, so that B'nei Yisra’el could be atoned before Adonai. From that point onward, the tenth of Tishrei would be set as the Day of Atonement for all Yisra’el, when the sins of the people committed over the previous year would be dissolved, the people forgiven, and the relationship between man and God would be restored.
Yom Kippur is one of the major appointed times of God for His people. It is, in fact, the second of the three Fall Moedim (Festivals). It is a time when the nation is to take “complete rest” from all their labours. It was also a fast day, with nothing eaten during the day. This freed the people up to assemble in the vicinity of the Tabernacle, and corporately receive release from their sins of the past year, (thereby avoiding death… which was, in most cases, warranted by their actions). Through the liturgical practices of Yom Kippur they would be renewed in their relationship with each other and with Elohim, and thus be re-invigorated in their calling to “be a holy nation of His servants” and to be an example to the world of how to live righteously. [See End Notes] The opening chapters of Parsha Acharei Mot are the primary source of information on the Yom Kippur service.
We have already commented on the single opportunity which the Cohen Gadol was given to enter the Holy of Holies. Before he can even do this however, he must be cleansed – physically and spiritually – himself. During the Yom Kippur service, the Cohen Gadol will bathe 5 times in a mikvah, between the several changes of garments – either into the white linen vestments, (worn when seeking forgiveness and cleansing from sin for either himself, for the sanctuary or for the nation), or into the golden vestments (which were worn during the other parts of the service). Besides completely bathing himself in a mikvah, the Cohen Gadol will wash both his hands and his feet ten times during the various offering up of sacrifices – whether it be the young bull for his own sins and those of his family, or one of two identical goats as selected by lot (see below) or sheep he will offer on behalf of the sanctuary or the people in general.
Each of the sacrifices involve the ritual killing of the animals in specified areas of the courtyard. The animals are carefully butchered so as to attain specified parts of the body – the innards, the fat, the leg and so on, each of which are used in the ritual involving the main Altar. The hide which is removed and disposed of outside the tabernacle area (in fact outside the encampment) by a different person appointed to the task and of course the initial ‘letting’ of blood which is gathered and used in ways also specified by Adonai – either applied to the horns of the alter, to the incense altar or the ark of the covenant, or splashed liberally as ordered by Adonai.
These rituals of preparation also involved prayers, seeking God’s atonement through confession and contrition. Over time, these prayers became ordered and were eventually written down. In Mishnah Yoma 32b, in the Talmud, we find this example of such a prayer: “I beg of You, HaShem, I have acted wickedly, rebelled, and sinned before You, I and my household. I beg of You, HaShem, forgive now the wicked acts, rebellions, and sins, for I have acted wickedly, rebelled, and sinned before You, I and my household, as it is written in the Torah of Your servant Moshé: “For on this day He shall provide atonement for you…” (SEASC pg 638)
Similar prayers would be offered on behalf of the Sanctuary and on behalf of the people. It is a great attestation to the power of the prayers of H’Kedoshim (The Righteous), that the prayers offered in sincerity and humility by the Cohen Gadol alone, not only would bring about atonement from a loving God for himself, but also for his family, for the purification of the tabernacle (and later the Temple), and for the entire nation. This was an important part of the role of the Cohen Gadol on this special day.
After the sacrifices for himself and his family were completed, and the sanctuary ritually cleansed, a particular and formal procedure was followed regarding the two identical goats mentioned above. The
Cohen Gadol would preside over the drawing of lots to ascertain God’s will in the designation of the two specially selected goats. One would be chosen to be sacrificed as noted above, while the second would become a “stand-in” for the people of Yisrael – in other words, a “scapegoat”. The goats were so similar, that a tradition was developed to aid in discerning which goat was designated “for Azazel”, namely a red cord was tied to its head.
The actual application of the term “Azazel” (which literally translated means “strong” and “mighty”) has been lost over the centuries. Some claim that it refers to a desolate place in the wilderness where evil lurked. Others have claimed that it refers to a rugged, lofty and hard cliff.
Now we return to Parsha Acharei Mot for the continuation of the story. The most obvious result of Nadab and Abihu’s desecration of their duties, and of the sanctity of the Holy of Holies, is that entrance into this area at the front of the Tabernacle is now limited. Note that, in this reading, a new element of understanding (or explanation) is offered regarding what Nadab and Abihu did, namely “they were punished only for entering an area – The Holy of Holies – that was forbidden to them.” (SEASC pg 636) [See End Note Below] Clearly, as outlined in this passage, from this time forward, only the Cohen Gadol – the High Priest – was permitted into the area beyond the veil, i.e. the “curtain”, where the presence of God was so strong (due to the presence of the Ark) that it was over-powering. Furthermore, this entry into the now forbidden area was to be made only by the Cohen Gadol, and only when he was ‘bidden’ by God on one day of the year – a day which would be known as “Yom Kippur”, the “Day of Atonement”. What comes now, in our Parsha, is the set of instructions for the Cohen Gadol to follow on that special day.
Besides the irresponsible actions of Nadab and Abihu, there is a second nation-wide sin which had earlier arisen and which made it necessary to ‘create’ a “Day of Atonement” for Yisrael. That nation-wide sin involved the worship of the Golden Calf, less than six weeks after Moshé had received the Stone Tablets containing the original Laws of Elohim – the “Ten Words”. [see chapter 32, Parsha Ki Tisa] At this point, Moshé had been atop Sinai for a second period of 40 days, (the number appointed to times of preparation, you will recall). He returned to the people with the second set of commandments, again on stone tablets, descending into the encampment on the tenth day of Tishrei. Concurrently with his return, God has delivered the law and instruction about the liturgical practices of Yom Kippur, so that B'nei Yisra’el could be atoned before Adonai. From that point onward, the tenth of Tishrei would be set as the Day of Atonement for all Yisra’el, when the sins of the people committed over the previous year would be dissolved, the people forgiven, and the relationship between man and God would be restored.
Yom Kippur is one of the major appointed times of God for His people. It is, in fact, the second of the three Fall Moedim (Festivals). It is a time when the nation is to take “complete rest” from all their labours. It was also a fast day, with nothing eaten during the day. This freed the people up to assemble in the vicinity of the Tabernacle, and corporately receive release from their sins of the past year, (thereby avoiding death… which was, in most cases, warranted by their actions). Through the liturgical practices of Yom Kippur they would be renewed in their relationship with each other and with Elohim, and thus be re-invigorated in their calling to “be a holy nation of His servants” and to be an example to the world of how to live righteously. [See End Notes] The opening chapters of Parsha Acharei Mot are the primary source of information on the Yom Kippur service.
We have already commented on the single opportunity which the Cohen Gadol was given to enter the Holy of Holies. Before he can even do this however, he must be cleansed – physically and spiritually – himself. During the Yom Kippur service, the Cohen Gadol will bathe 5 times in a mikvah, between the several changes of garments – either into the white linen vestments, (worn when seeking forgiveness and cleansing from sin for either himself, for the sanctuary or for the nation), or into the golden vestments (which were worn during the other parts of the service). Besides completely bathing himself in a mikvah, the Cohen Gadol will wash both his hands and his feet ten times during the various offering up of sacrifices – whether it be the young bull for his own sins and those of his family, or one of two identical goats as selected by lot (see below) or sheep he will offer on behalf of the sanctuary or the people in general.
Each of the sacrifices involve the ritual killing of the animals in specified areas of the courtyard. The animals are carefully butchered so as to attain specified parts of the body – the innards, the fat, the leg and so on, each of which are used in the ritual involving the main Altar. The hide which is removed and disposed of outside the tabernacle area (in fact outside the encampment) by a different person appointed to the task and of course the initial ‘letting’ of blood which is gathered and used in ways also specified by Adonai – either applied to the horns of the alter, to the incense altar or the ark of the covenant, or splashed liberally as ordered by Adonai.
These rituals of preparation also involved prayers, seeking God’s atonement through confession and contrition. Over time, these prayers became ordered and were eventually written down. In Mishnah Yoma 32b, in the Talmud, we find this example of such a prayer: “I beg of You, HaShem, I have acted wickedly, rebelled, and sinned before You, I and my household. I beg of You, HaShem, forgive now the wicked acts, rebellions, and sins, for I have acted wickedly, rebelled, and sinned before You, I and my household, as it is written in the Torah of Your servant Moshé: “For on this day He shall provide atonement for you…” (SEASC pg 638)
Similar prayers would be offered on behalf of the Sanctuary and on behalf of the people. It is a great attestation to the power of the prayers of H’Kedoshim (The Righteous), that the prayers offered in sincerity and humility by the Cohen Gadol alone, not only would bring about atonement from a loving God for himself, but also for his family, for the purification of the tabernacle (and later the Temple), and for the entire nation. This was an important part of the role of the Cohen Gadol on this special day.
After the sacrifices for himself and his family were completed, and the sanctuary ritually cleansed, a particular and formal procedure was followed regarding the two identical goats mentioned above. The
Cohen Gadol would preside over the drawing of lots to ascertain God’s will in the designation of the two specially selected goats. One would be chosen to be sacrificed as noted above, while the second would become a “stand-in” for the people of Yisrael – in other words, a “scapegoat”. The goats were so similar, that a tradition was developed to aid in discerning which goat was designated “for Azazel”, namely a red cord was tied to its head.
The actual application of the term “Azazel” (which literally translated means “strong” and “mighty”) has been lost over the centuries. Some claim that it refers to a desolate place in the wilderness where evil lurked. Others have claimed that it refers to a rugged, lofty and hard cliff.
In a special ritual, the Cohen Gadol would lay his hands on the head of the goat (for Azazel), and confess, on behalf of the nation, all the sins of the people – thus effectively transferring their sins onto the goat. He would then ‘consecrate’ the goat by reciting these words: “a sin-offering to HaShem”. The contamination thus transferred, the Azazel goat is considered dead, even though he was still alive – somewhat in the manner that we consider a condemned prisoner to be a “dead man walking”. The goat was then led out into the wilderness by yet another person selected for the task and (depending on which account one studies) that person would either release the goat into the wild to fend for itself or push it over the cliff (Azazel). In either case, it was almost inevitably sent to its death ‘on behalf of the people’. At some future time, I hope to post a more complete teaching about Yom Kippur so our readers can look forward to that.
Today, in a world tempered more by sin and iniquity, then by holiness – we have forgotten what it means to live as righteous people, as “Kedoshim”. Day after day we see our political leaders turning a blind eye to the sins of humanity. In many cases, those in positions of power and authority, both politically and economically – instead of being examples of Righteousness are guilty of horrendous acts against their fellow creatures. Even our church leaders not only do not react to the iniquity all around us, many even promote sinful lifestyles as culturally acceptable in “today’s ‘more sophisticated’ society. No wonder the common folk look for guidance and then leave filled with confusion, anger, and resentment and end up being over-whelmed by the world’s influence, thus falling headlong into sin with no hope for rescue. Our world is typically in a mess. As one cartoon I saw a while back pictured it: Satan is walking amidst huge flames while carrying a hand-basket from which a poor captive is peering out at his surroundings, and asking – “Why am I in this basket and why is it so hot here?” [NOTE: for another example of concerns for the conditions (particularly in America) see the end notes #3 below about the post on my facebook page.]
There is no remedy to make the world change instantaneously. The downward spiral which brought us to this point of ruination has taken place over centuries and, indeed, millennia. And it does no good what-so-ever to point our fingers and lay blame on that person or this. It also makes no sense to insist that someone else should make the change first – whether our church leaders, our economic magnates, our judiciary or our elected officials – that only avoids the issue. If change is going to happen, there is only one hope – and that hope is for each of us to resolve to change our ways of thinking, our way of living, our habits, and so on. The change begins with us!
And where do we start? I do not think we need to recapture the act of animal sacrifice for this day and age. It served its purpose in its day – when it was done with a pure heart and spirit-filled mind. Furthermore, the need for actual (animal) sacrifice was put to rest when Y’shua, the long awaited Messiah of B'nei Yisrael, became the scapegoat for us – taking our sins, ALL our sins – from the beginning of time in the Garden, to the last sin committed before the establishing of Elohim’s Eternal Kingdom – upon himself, and by dying in our place. Sha’ul, the author of the letter to the Romans wrote for all the world to read: “The wages of sin is death…” or as Stern words it in the Complete Jewish Bible: “What one earns from sin is death; but eternal life is what one receives as a free gift from God, in union with the Messiah Y’shua, Adonaynu.”
Today, in a world tempered more by sin and iniquity, then by holiness – we have forgotten what it means to live as righteous people, as “Kedoshim”. Day after day we see our political leaders turning a blind eye to the sins of humanity. In many cases, those in positions of power and authority, both politically and economically – instead of being examples of Righteousness are guilty of horrendous acts against their fellow creatures. Even our church leaders not only do not react to the iniquity all around us, many even promote sinful lifestyles as culturally acceptable in “today’s ‘more sophisticated’ society. No wonder the common folk look for guidance and then leave filled with confusion, anger, and resentment and end up being over-whelmed by the world’s influence, thus falling headlong into sin with no hope for rescue. Our world is typically in a mess. As one cartoon I saw a while back pictured it: Satan is walking amidst huge flames while carrying a hand-basket from which a poor captive is peering out at his surroundings, and asking – “Why am I in this basket and why is it so hot here?” [NOTE: for another example of concerns for the conditions (particularly in America) see the end notes #3 below about the post on my facebook page.]
There is no remedy to make the world change instantaneously. The downward spiral which brought us to this point of ruination has taken place over centuries and, indeed, millennia. And it does no good what-so-ever to point our fingers and lay blame on that person or this. It also makes no sense to insist that someone else should make the change first – whether our church leaders, our economic magnates, our judiciary or our elected officials – that only avoids the issue. If change is going to happen, there is only one hope – and that hope is for each of us to resolve to change our ways of thinking, our way of living, our habits, and so on. The change begins with us!
And where do we start? I do not think we need to recapture the act of animal sacrifice for this day and age. It served its purpose in its day – when it was done with a pure heart and spirit-filled mind. Furthermore, the need for actual (animal) sacrifice was put to rest when Y’shua, the long awaited Messiah of B'nei Yisrael, became the scapegoat for us – taking our sins, ALL our sins – from the beginning of time in the Garden, to the last sin committed before the establishing of Elohim’s Eternal Kingdom – upon himself, and by dying in our place. Sha’ul, the author of the letter to the Romans wrote for all the world to read: “The wages of sin is death…” or as Stern words it in the Complete Jewish Bible: “What one earns from sin is death; but eternal life is what one receives as a free gift from God, in union with the Messiah Y’shua, Adonaynu.”
The point of this is clear – our sin and our sinfulness – only leads us down the path to death, that is total separation from God and from all that is good. But because God exercises mercy and grace on our behalf, in faithfully keeping His promise, He stepped in and took our punishment on Himself so that we no longer are required to die (if we simply accept His promise and claim His actions for ourselves). From that point on, we are given a clean slate, what John Locke termed a “Tabula Rasa”, and we can begin anew to live life in accordance with God’s will and direction.
The Question remains – “where do we start?” The easy answer to this would be “it doesn’t matter, just starting is what matters!”, but my desire would be to give a little more help than this. We are looking at the error made by Nadab and Abihu in the Tabernacle – disobeying God, entering an area unbidden by God, and in a condition which showed disdain for all that God stood (and stands) for. So why not start by changing this about our lives?
Just as I can still recall the directions given to us when we were serving God in the chancel of the Church, let us try to recapture some of the “holy atmosphere” in our lives, in our environment. Let us be aware that the presence of Elohim is all around us, and within us. Let us think, speak and walk with the knowledge that He witnesses our every thought, word and action. Instead of taking advantage of any privilege we may have at God’s hand, let us be humbled by the fact that we have His presence with us. Let us recover the sense of awe and majesty that is due to the King of kings and the Lord of lords. If we can be consistent with these changes in our lives, others will notice and, when accompanied by our prayers, they too will change, and so on and so on until we again have a world worthy of God’s favour.
Shavua Tov!! - Have a Great Week!!
= = = ================================================= = = =
The Question remains – “where do we start?” The easy answer to this would be “it doesn’t matter, just starting is what matters!”, but my desire would be to give a little more help than this. We are looking at the error made by Nadab and Abihu in the Tabernacle – disobeying God, entering an area unbidden by God, and in a condition which showed disdain for all that God stood (and stands) for. So why not start by changing this about our lives?
Just as I can still recall the directions given to us when we were serving God in the chancel of the Church, let us try to recapture some of the “holy atmosphere” in our lives, in our environment. Let us be aware that the presence of Elohim is all around us, and within us. Let us think, speak and walk with the knowledge that He witnesses our every thought, word and action. Instead of taking advantage of any privilege we may have at God’s hand, let us be humbled by the fact that we have His presence with us. Let us recover the sense of awe and majesty that is due to the King of kings and the Lord of lords. If we can be consistent with these changes in our lives, others will notice and, when accompanied by our prayers, they too will change, and so on and so on until we again have a world worthy of God’s favour.
Shavua Tov!! - Have a Great Week!!
= = = ================================================= = = =
End Notes:
1. I have some difficulty with this conclusion stated in the commentary to verse 1, to which we seem to be jumping based on 16:2, 29 and 30 within our present passage. It is my impression that the death of the sons of Aharon lead the community into the laws about “the one day on which the Cohen Gadol can offer atonement,.. not that their disobedience was in approaching the Most Holy Place per se; (and thus God’s Presence) which was a forbidden area. Verse one does seem to tie the two events together, of course, when it states: “… after the death of Aharon’s two sons, when they approached before HaShem, and they died.” Clearly, (based on the fact that a law was established about ‘not entering the Most Holy Place while intoxicated’, was recorded immediately after the relating of the account), Nadab and Abihu’s fault was first connected to their ‘condition’ and second, to the lack of being called to serve behind the curtain. In other words – the laws of Yom Kippur arise out of their actions, as opposed to their punishment being based on the law about entering the Holy of Holies itself. I believe we can accept at face value the order of events as recorded here in V’Yikra “Shemini” and “Acharei Mot”. This means we can thus dismiss the thought that the rules of Yom Kippur made their disobedient actions wrong, which seems to be the direction taken by the sages. This approach is backed up by a careful study of Numbers 26:61, which also speaks of this event.
2. Although it was not yet recorded, God would say to His people Yisrael, a great nation… “You are a Holy People to HaShem Your God. HaShem (Adonai) Your God has chosen YOU to be for Him a treasured People above all the peoples that are on the face of the earth. (D’Varim 7:6).
3. As a further consideration about making change, I offer this link to my facebook page on which is a posting of an address given recently by Messianic Rabbi Jonathan Cahn to the men and women of the American Congress. In it he addresses the sad condition of America which, he claims, has turned aside from it Divine call to serve God and allowed the iniquity of the world to seep into its very core. It’s quite an effective address. Note that he is given a standing ovation. It will be interesting to see if any lives and philosophies have been transformed enough to augment some changes in the way Washington’s leaders act. For more, press “control” and click on the following link: https://www.facebook.com/brian.parker.56232
(see MAY 5th, posted BY Lee Turner.)
= = = ================================================= = = =
1. I have some difficulty with this conclusion stated in the commentary to verse 1, to which we seem to be jumping based on 16:2, 29 and 30 within our present passage. It is my impression that the death of the sons of Aharon lead the community into the laws about “the one day on which the Cohen Gadol can offer atonement,.. not that their disobedience was in approaching the Most Holy Place per se; (and thus God’s Presence) which was a forbidden area. Verse one does seem to tie the two events together, of course, when it states: “… after the death of Aharon’s two sons, when they approached before HaShem, and they died.” Clearly, (based on the fact that a law was established about ‘not entering the Most Holy Place while intoxicated’, was recorded immediately after the relating of the account), Nadab and Abihu’s fault was first connected to their ‘condition’ and second, to the lack of being called to serve behind the curtain. In other words – the laws of Yom Kippur arise out of their actions, as opposed to their punishment being based on the law about entering the Holy of Holies itself. I believe we can accept at face value the order of events as recorded here in V’Yikra “Shemini” and “Acharei Mot”. This means we can thus dismiss the thought that the rules of Yom Kippur made their disobedient actions wrong, which seems to be the direction taken by the sages. This approach is backed up by a careful study of Numbers 26:61, which also speaks of this event.
2. Although it was not yet recorded, God would say to His people Yisrael, a great nation… “You are a Holy People to HaShem Your God. HaShem (Adonai) Your God has chosen YOU to be for Him a treasured People above all the peoples that are on the face of the earth. (D’Varim 7:6).
3. As a further consideration about making change, I offer this link to my facebook page on which is a posting of an address given recently by Messianic Rabbi Jonathan Cahn to the men and women of the American Congress. In it he addresses the sad condition of America which, he claims, has turned aside from it Divine call to serve God and allowed the iniquity of the world to seep into its very core. It’s quite an effective address. Note that he is given a standing ovation. It will be interesting to see if any lives and philosophies have been transformed enough to augment some changes in the way Washington’s leaders act. For more, press “control” and click on the following link: https://www.facebook.com/brian.parker.56232
(see MAY 5th, posted BY Lee Turner.)
= = = ================================================= = = =
Acknowledgements – A General List
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
Photo of Trinity from their website: http://www.trinitybarrie.ca/
Photo of John Locke from: http://en.wikipedia.org/wiki/John_Locke
==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ====
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
Photo of Trinity from their website: http://www.trinitybarrie.ca/
Photo of John Locke from: http://en.wikipedia.org/wiki/John_Locke
==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ==== ====
