Acharei Mot
After the death
Leviticus 16:1-18:30
Ezekiel 22:1-19 (A); 22:1-16 (S)
Kedoshim
Holy Ones
“Holiness Matters”
Leviticus 19:1-20:27
Amos 9:7-15 (A);
Ezekiel 20:2-20 (S)
excerpted from TorahScope, Volume III
For the second week in a row due to calendar considerations (2012), our Torah study is a double portion. After the tragic and unexpected deaths of Aaron’s sons Nadab and Abihu (Leviticus 10:1-2), explicit instructions were given by the Lord to Moses on how Aaron and future high priests were to formally offer sacrifices at a specified time, in order to restore Israel’s relationship with Him. As we see the description of Yom Kippur or the Day of Atonement, at this point in the annual cycle (Leviticus 16:29), Torah students can be reminded that they have about six months or so, before this time is to be observed. The balance of Acharei Mot-Kedoshim deals specifically with God’s desire for Israel to be holy and sanctified. There are a series of both negative and positive commandments, dealing with a variety of issues, which will set the people apart from their pagan neighbors. As we read and contemplate Acharei Mot-Kedoshim this week, it should be an excellent time for personal examination regarding what the Lord requires of His sons and daughters—because from His perspective, personal holiness matters.
The Lord strongly desires a people who not only know and fear His holiness, but recognize that their individual and corporate holiness is necessary, to maintain an intimate relationship with Him. With the spectacular fiery deaths of Aaron’s sons fresh in their minds, God specified that access to the Holy of Holies was restricted to the high priest on a designated day, after complying with absolute instructions on how to atone not only for his personal sin, but the corporate sins of Israel:
“The LORD spoke to Moses after the death of the two sons of Aaron, when they came near before the LORD, and died; and the LORD said to Moses, ‘Tell Aaron your brother not to come at just any time into the Most Holy Place within the veil, before the mercy seat which is on the ark; lest he die; for I will appear in the cloud on the mercy seat. Aaron shall come into the sanctuary with a young bull for a sin offering, and a ram for a burnt offering…It shall be a statute to you forever: in the seventh month, on the tenth day of the month, you shall afflict your souls, and shall do no kind of work, whether native-born or a stranger who lives as a foreigner among you; for on this day shall atonement be made for you, to cleanse you. You shall be clean from all your sins before the LORD. It is a Sabbath of solemn rest to you, and you shall afflict your souls. It is a statute forever. The priest, who is anointed and who is consecrated to be priest in his father’s place, shall make the atonement, and shall put on the linen garments, even the holy garments. Then he shall make atonement for the Holy Sanctuary; and he shall make atonement for the Tent of Meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly. This shall be an everlasting statute for you, to make atonement for the children of Israel once in the year because of all their sins.’ It was done as the LORD commanded Moses” (Leviticus 16:1-3, 29-34, WMB).
Of course, for Believers in Yeshua the Messiah and His atoning sacrifice, there is confidence that the ultimate sacrifice for human sin has been completed. Yeshua’s own sacrifice allows the redeemed in Him access to the holiest place in Heaven:
“For the Torah, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. Or else wouldn’t they have ceased to be offered, because the worshipers, having been once cleansed, would have had no more consciousness of sins? But in those sacrifices there is a yearly reminder of sins. For it is impossible that the blood of bulls and goats should take away sins. Therefore when he comes into the world, he says, ‘You didn’t desire sacrifice and offering, but you prepared a body for me. You had no pleasure in whole burnt offerings and sacrifices for sin. Then I said, “Behold, I have come (in the scroll of the book it is written of me) to do your will, O God” [Psalm 40:6-8].’ Previously saying, ‘Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them’ [Psalm 40:6] (those which are offered according to the Torah), then he has said, ‘Behold, I have come to do your will’ [Psalm 40:7]. He takes away the first, that he may establish the second, by which will we have been sanctified through the offering of the body of Yeshua the Messiah once for all. Every priest indeed stands day by day serving and offering often the same sacrifices, which can never take away sins, but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God, from that time waiting until his enemies are made the footstool of his feet [Psalm 110:1]. For by one offering he has perfected forever those who are being sanctified. The Holy Spirit also testifies to us, for after saying, ‘This is the covenant that I will make with them after those days,’ says the Lord, ‘I will put my laws on their heart, I will also write them on their mind;’ then he says, ‘I will remember their sins and their iniquities no more’ [Jeremiah 31:33]. Now where remission of these is, there is no more offering for sin. Having therefore, brothers, boldness to enter into the holy place by the blood of Yeshua, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh, and having a great priest over God’s house, let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience and having our body washed with pure water, let’s hold fast the confession of our hope without wavering; for he who promised is faithful” (Hebrews 10:1-23, WMB).
However, even with these assurances from the Apostolic Scriptures, that the ultimate sacrifice for sin has been made—it remains incumbent for Messiah followers to be fully informed about what the Lord states regarding blood, moral physical relationships, and proper ethical treatment of neighbors in the community. One cannot appreciate Yeshua’s work, unless one appreciates the Torah which foretold of His work (Hebrews 10:1). By being reminded of these commands on a regular basis by studying the Torah—especially in view of the permanence of Yom Kippur—modern-day Believers in the Messiah have a definite responsibility to not be ignorant, when it comes to how they should conduct their lives. After all, while there is forgiveness for sins of commission and omission, the universal principle that a person reaps what is sown, will always apply (cf. Galatians 6:7-8). If God’s people desire to be holy, as He is holy, then it is critical to review what He has stated in His Word—so that we might be obedient to His commandments. This is why I am most elated, that the Lord has led many people, both Jewish and non-Jewish Believers together, to the practice of studying through the Torah on an annual basis.
Blood Issues
As the reading turns from the Day of Atonement, it becomes apparent that the Lord wanted His people to have a comprehensive understanding about blood, as it was a vital part of animal life. Since blood is used in the sacrificial offerings, the Lord wanted the community of Israel to be aware of the fact that the life of animal flesh was found in its blood, and should be treated with great respect:
“‘Any man of the house of Israel, or of the strangers who live as foreigners among them, who eats any kind of blood, I will set my face against that soul who eats blood, and will cut him off from among his people. For the life of the flesh is in the blood. I have given it to you on the altar to make atonement for your souls; for it is the blood that makes atonement by reason of the life. Therefore I have said to the children of Israel, ‘No person among you may eat blood, nor may any stranger who lives as a foreigner among you eat blood.’ Whatever man there is of the children of Israel, or of the strangers who live as foreigners among them, who takes in hunting any animal or bird that may be eaten, he shall pour out its blood, and cover it with dust. For as to the life of all flesh, its blood is with its life. Therefore I said to the children of Israel, ‘You shall not eat the blood of any kind of flesh; for the life of all flesh is its blood. Whoever eats it shall be cut off.’ Every person that eats what dies of itself, or that which is torn by animals, whether he is native-born or a foreigner, shall wash his clothes, and bathe himself in water, and be unclean until the evening. Then he shall be clean. But if he doesn’t wash them, or bathe his flesh, then he shall bear his iniquity” (Leviticus 17:10-16, WMB).
While the Lord had already given instructions about clean and unclean animals fit for human consumption (Leviticus 11), these specific details about blood have been used to develop a proper way to handle the blood of animals to be eaten. Blood is to not only be respected—but not eaten or consumed—because the blood is the literal “life” of the animal. So important was this for the First Century Jewish community, that the Apostolic Decree decisively prohibited the non-Jewish Believers coming to faith, to consume blood (Acts 15:20, 29). Yet, what does it mean if followers of the Messiah are not aware of these laws—and are more conditioned by various cultural mores? Thankfully by reviewing and adhering to these instructions, we can allow the Holy Spirit to direct us back to an appropriate path, and receive forgiveness from the Lord from whatever immediate or long term consequences—whether spiritual and/or physical—have been incurred as a result of ingesting blood.
Proper Relations
After these explicit instructions about how to handle blood, the Torah turns to a lengthy description about proper sexual contact. Apparently, not only in Egypt, but also in Canaan, these pagan cultures were involved in all kinds of sexual relationships, which were improper and considered abominable by the Lord. Thankfully, what the Lord considers moral and proper relationships between people, has been historically instituted in much of Western civilization, because of the influence of Judeo-Christian values. But with the decline of societal standards in modern times, many of these abominable practices are becoming acceptable to an increasing number of the ill-advised population:
“The LORD said to Moses, ‘Speak to the children of Israel, and say to them, “I am the LORD your God. You shall not do as they do in the land of Egypt, where you lived. You shall not do as they do in the land of Canaan, where I am bringing you. You shall not follow their statutes. You shall do my ordinances. You shall keep my statutes and walk in them. I am the LORD your God. You shall therefore keep my statutes and my ordinances, which if a man does, he shall live in them. I am the LORD”’” (Leviticus 18:1-5, WMB).
While reading through Leviticus ch. 18, one will discover the varieties of incest considered improper, bestiality forbidden, and homosexuality considered an abomination. Hopefully, despite a Twentieth and Twenty-First Century cultural decline, by reviewing God’s standards for proper sexual activity, followers of the Messiah will be given the resolve to stand up for what the Creator has stated is appropriate. But whether one recalls the vile sexual sins of Sodom and Gomorrah, or rereads the description of Paul in Romans ch. 1 regarding the nations’ rejection of God—one should recognize that these deviant human choices will seemingly always be something with which societies will have to contend:
“Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves; who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil habits, secret slanderers, backbiters, hateful to God, insolent, arrogant, boastful, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, unforgiving, unmerciful; who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them” (Romans 1:24-32, WMB).
By just reviewing the sordid list of the consequences of being given over to degrading passions, one can better understand why so much sin runs rampant throughout a society unable to stifle these vile practices. Hence, the reinforcement of annually rereading these prohibitions, should not only prevent one from ever considering them, but also be able to carefully direct others to the truth—that they might receive the mercy of a Loving God, and be stirred to repentance. Those called into God’s community of faithful Believers, should recognize how final judgment of those in sexual sin, reside with the offender—but they should be able to intelligibly and reasonably explain why God considers sexual actions between people, outside of the bonds of a heterosexual, monogamous marriage relationship, to be totally unacceptable.
Be Holy
Upon turning to Leviticus chs. 19-20, readers encounter ordinances and statutes given by the Lord, to surely enable Israel to be the kingdom of priests and holy nation (Exodus 19:6) which He desired. In many respects, these two chapters are an amplification of the Decalogue, by intensifying the substance of the Ten Commandments. This section begins and ends with the explicit direction for Israel to be holy, as God is holy:
“The LORD spoke to Moses, saying, ‘Speak to all the congregation of the children of Israel, and tell them, “You shall be holy; for I, the LORD your God, am holy. Each one of you shall respect his mother and his father. You shall keep my Sabbaths. I am the LORD your God. Don’t turn to idols, nor make molten gods for yourselves. I am the LORD your God”’” (Leviticus 19:1-4, WMB).
“You shall be holy to me, for I, the LORD, am holy, and have set you apart from the peoples, that you should be mine” (Leviticus 20:26, WMB).
Walking in a holy, sanctified manner, does not just happen because someone is either born into Israel, and/or calls oneself a follower of Yeshua. What are some of the ways which God’s people can maintain a degree of holiness? The Torah goes into detail, enumerating instructions which include, but are surely not limited to: reverence for parents, keeping the Sabbath, avoiding idol worship, not stealing, not lying, and not profaning the Lord’s name. One of the most important instructions to be followed, pertains to respect and love for neighbors:
“‘You shall not oppress your neighbor, nor rob him. The wages of a hired servant shall not remain with you all night until the morning. You shall not curse the deaf, nor put a stumbling block before the blind; but you shall fear your God. I am the LORD. You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your neighbor in righteousness. You shall not go around as a slanderer among your people. You shall not endanger the life of your neighbor. I am the LORD. You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him. You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am the LORD” (Leviticus 19:13-18, WMB).
Yeshua expounded upon Leviticus 19:18, in some rather profound teaching, about how to walk in a manner which exudes holiness. In His well-known teaching on the good Samaritan, when a lawyer asked what was required to inherit eternal life, Yeshua shared the story of someone robbed on the way from Jerusalem to Jericho. After comparing what a priest and a Levite did, with how the Samaritan dealt with his neighbor, Yeshua queried the lawyer with a question which had an obvious answer:
“Behold, a certain Torah scholar stood up and tested him, saying, ‘Rabbi, what shall I do to inherit eternal life?’ He said to him, ‘What is written in the Torah? How do you read it?’ He answered, ‘You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself’ [Deuteronomy 6:5]. He said to him, ‘You have answered correctly. Do this, and you will live’ [Leviticus 18:5]. But he, desiring to justify himself, asked Yeshua, ‘Who is my neighbor?’ Yeshua answered, ‘A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. In the same way a Levite also, when he came to the place and saw him, passed by on the other side. But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion, came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, brought him to an inn, and took care of him. On the next day, when he departed, he took out two denarii, gave them to the host, and said to him, “Take care of him. Whatever you spend beyond that, I will repay you when I return.” Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?’ He said, ‘He who showed mercy on him.’ Then Yeshua said to him, ‘Go and do likewise’” (Luke 10:25-37, WMB).
As you read this familiar passage, and recall from our Torah portion the ways one should treat his or her neighbor—we find how Yeshua took loving one’s neighbor to a higher level. While there is no explicit instruction in Leviticus ch. 19 to give a person help if he or she was found on the side of the road, Yeshua required that one extend mercy and help in time of need. Early in His ministry, Yeshua expounded His teaching on judging others, with how treating others as one would choose to be treated, is a key part of a walk of faith exemplifying holiness:
“Don’t judge, so that you won’t be judged. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. Why do you see the speck that is in your brother’s eye, but don’t consider the beam that is in your own eye? Or how will you tell your brother, ‘Let me remove the speck from your eye,’ and behold, the beam is in your own eye? You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother’s eye. Don’t give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. Or who is there among you who, if his son asks him for bread, will give him a stone? Or if he asks for a fish, who will give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! Therefore, whatever you desire for men to do to you, you shall also do to them; for this is the Torah and the Prophets” (Matthew 7:1-12, WMB).
Note how in Yeshua’s conclusion, that treating others as one would want to be treated, was derived from the Torah and the Prophets. If people are not studying the Torah and Prophets, and being reminded of what the Lord has declared, then how are they ever going to know what He expects of them? While some Believers via the Spirit might understand a few things, specificity of good works required of God’s people may be significantly missed. This is why studying Torah is so essential, so that Messiah followers cannot only know what it says—but so that they can allow its principles to be truly ingrained in the heart and mind. What can be lost, in the good works required of God’s people, if you, for example, fail to study the instruction about withholding wages or leaving the corners of a field unharvested? What might this tell us about the poor and destitute in society, who need help?
Child Sacrifice Forbidden
Perhaps one of the vilest sins described, in this section of Scripture, was the Ancient Near Eastern practice of offering up children to appease the god Molech. For modern-day Believers, this passage can be commonly associated with the abomination of abortion on demand, where if a child is conceived, a woman can simply choose to dispose of it. Yet, offering an infant child to Molech was much different, as the metal idol would be heated, and then the helpless child would be burned alive—its screams perhaps being regarded as some kind of worship. Those who would offer children to Molech, a sin which persisted in much of the history of the Tanakh, are those who would surely incur the anger of the Lord for far more than just idolatry:
“The LORD spoke to Moses, saying, ‘Moreover, you shall tell the children of Israel, “Anyone of the children of Israel, or of the strangers who live as foreigners in Israel, who gives any of his offspring to Molech shall surely be put to death. The people of the land shall stone that person with stones. I also will set my face against that person, and will cut him off from among his people, because he has given of his offspring to Molech, to defile my sanctuary, and to profane my holy name. If the people of the land all hide their eyes from that person when he gives of his offspring to Molech, and don’t put him to death, then I will set my face against that man and against his family, and will cut him off, and all who play the prostitute after him to play the prostitute with Molech, from among their people. The person that turns to those who are mediums and wizards, to play the prostitute after them, I will even set my face against that person, and will cut him off from among his people. Sanctify yourselves therefore, and be holy; for I am the LORD your God. You shall keep my statutes, and do them. I am the LORD who sanctifies you. For everyone who curses his father or his mother shall surely be put to death. He has cursed his father or his mother. His blood shall be upon himself. The man who commits adultery with another man’s wife, even he who commits adultery with his neighbor’s wife, the adulterer and the adulteress shall surely be put to death”’” (Leviticus 20:1-10, WMB).
To practice any of the detestable practices listed above, would merit one severe consequences. If the Holy One was so concerned about these pagan practices to include them in the Torah—perhaps being reminded of them will instill in modern-day Messiah followers a desire to pray for those caught up in these sorts of abhorrent acts, even with a few modern twists and differences. Perhaps given the opportunity to confront, hopefully in love, those participating in these practices, we can turn to these Scripture passages to reveal what God has declared. In so doing, we can hope that His Spirit will convict and turn people from their wicked ways, with an ample opportunity for them to be transformed by the good news of salvation in Yeshua!
Holiness Matters
As Acharei Mot-Kedoshim winds down, the overwhelming number of ordinances which are encountered, both positive and negative, need some time for reflection. If while reading and contemplating them, you were convicted of a time when you might have indulged yourself in one or part of one of these actions—perhaps you should go back and confess your sin to the Lord, asking for forgiveness. Forgiveness for sin is available to all, but does require confession and repentance. Yet, being informed from God’s Word regarding what He considers sin to be is necessary, if there is to be a true compulsion to ask for forgiveness, and a commitment made to the process of ongoing sanctification.
Personally speaking, I can remember a time years ago, when first going through the Torah, that I was confronted by the following verse:
“Don’t turn to those who are mediums, nor to the wizards. Don’t seek them out, to be defiled by them. I am the LORD your God” (Leviticus 19:31, WMB).
Upon reading this verse, the Holy Spirit brought to mind not only my previous readings of horoscopes, but also times when I played on an Ouija Board, before I became a Believer. While for years I had not consulted a horoscope or played the game, for some reason I was convicted that I had once placed some credence on these means of predicting the future or my good fortune. So, I took the time to confess my sin of ignorance and ask God for forgiveness. Since then, whenever I see a horoscope listing in the paper or magazine, I do not even bother to read it, but am simply reminded of my repentance, and how easy it is for people to get distracted by things which God forbids. While this is a simple example, perhaps going back through these Torah portions and asking God to bring to mind some things done in ignorance, may just initiate a time of confession and repentance.
After all, God is forever asking His people to be holy—because from His perspective, holiness matters:
“You shall be holy to me, for I, the LORD, am holy, and have set you apart from the peoples, that you should be mine” (Leviticus 20:26, WMB).
