Righteous Mountain

There is a “righteous mountain.” It is arduous and leads to transcendence. Amidst the climb, there is a plateau; with streams, trees, and fields. It is ideal to settle, and some do; whilst others continue to the apex. Some ascend and some descend. Every point of interaction is a plateau. And when engaging another, there is an absence of judgment. Everyone on the plateau exists on equal footing. And those who search to be increasingly righteous, simply continue up the mountain.

Thursday, April 26, 2012

Torah Trivia for Parshah 30. Kedoshim; 118.8.15

Torah Trivia for Parshah 30. Kedoshim (Questions Only)

1.) Can you describe the 4 mitzvot, from the “10 Commandments,” that are reiterated within the immediate opening of this Parshah?

2.) Can you describe what portions of an agriculturalist’s (farmer’s) harvest the agriculturalist is commanded to leave unharvested for the poor and the stranger? (19:9 – 10)

3.) Can you describe the 3 additional mitzvot, also from the “10 Commandments,” that are also reiterated, later within the first chapter of this Parshah?

4.) Can you describe upon whom a person is to show favour when judging a dispute between 2 people: a.) the poor; b.) the rich; c.) a friend; d.) a family member; e.) a stranger; f.) a kohen; and/or, g.) a leper?

5.) Can you describe which of these mitzvot are absent from the “1^st extended listing” of mitzvot within this Parshah:

a.) Providing expedient wages to a worker;

b.) Being courteous to the deaf and the blind;

c.) Being honest when dealing with one’s kinsfolk;

d.) Being dutiful in protecting the life of one’s neighbour;

e.) Maintaining compassion for one’s kinsfolk;

f.) Correcting one’s kinsfolk with kindness;

g.) Providing forgiveness towards one’s neighbour;

h.) Loving one’s neighbour as one’s self;

i.) Mating a cattle only with the same species;

j.) Sowing a field with only one type of seed;

k.) Wearing clothing with only one type of material;

6.) Can you describe the number of years children of Israel are commanded to wait, when first entering Eretz Israel (“the Promised Land”), before eating from newly planted fruit trees?

7.) Can you describe which of these mitzvah are absent from the “2^nd extended listing” of mitzvot within this Parshah:

a.) Abstaining from the consumption of blood;

b.) Abstaining from divination and soothsaying;

c.) Allowing the corners of one’s hair to grow;

d.) Abstaining from cutting one’s self when in mourning;

e.) Abstaining from tattoos;

f.) Preventing one’s daughter from prostitution;

g.) Maintaining Shabbat and venerating Adonai’s sanctuary;

h.) Abstaining from fortune-tellers and false ghost-communicators;

i.) Respecting the elderly; and/or,

j.) Maintaining awe towards Adonai?

8.) The mitzvah to “love the ger (stranger)” is included within Parshah Kedoshim (Vayikra 19:33 – 34):

“When a stranger resides with you in your land, you shall not wrong him. The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I the LORD am your God.”

Can you describe where else, within the Torah, this mitzvot is similarly communicated?

9.) Can you describe a.) the 3 types of measurement that are specifically listed within the mitzvah for utilising fair measurements; and b.) the specific measuring tools that are explicitly described as an example of this?

10.) Can you describe the punishment that Adonai commands upon a person who sacrifies a child to Molekh?

11.) Can you describe which of these offences, when committed by a man, are prescribed the death penalty?

a.) Insulting his far or mor;

b.) Committing adultery with another man’s wife;

c.) Having sexual intercourse with the wife of his far;

d.) Having sexual intercourse with his daughter-in-law;

e.) Having sexual intercourse with another man;

f.) Marrying a woman and her mor;

g.) Committing bestiality;

h.) Marrying his sister;

i.) Having sexual intercourse with a woman amidst the discharge of her menstrual flow;

j.) Having sexual intercourse with his tante (aunt): his mor’s sister, or his far’s sister;

k.) Having sexual intercourse with his tante (aunt), his oncle’s wife; and/or,

l.) Marrying his brother’s wife?

12.) Can you describe which of these offences, when committed by a man, are prescribed either exile from the community, dying without children, and/or some additional punishment?

a.) Insulting his far or mor;

b.) Committing adultery with another man’s wife;

c.) Having sexual intercourse with the wife of his far;

d.) Having sexual intercourse with his daughter-in-law;

e.) Having sexual intercourse with another man;

f.) Marrying a woman and her mor;

g.) Committing bestiality;

h.) Marrying his sister;

i.) Having sexual intercourse with a woman amidst the discharge of her menstrual flow;

j.) Having sexual intercourse with his tante (aunt): his mor’s sister, or his far’s sister;

k.) Having sexual intercourse with his tante (aunt): his oncle’s wife; and/or,

l.) Marrying his brother’s wife?

Torah Trivia for Parshah 30. Kedoshim (with Answers)

1.) Can you describe the 4 mitzvot, from the “10 Commandments,” that are reiterated within the immediate opening of this Parshah?

Answer: The 4 mitzvot are: 1.) praising Adonai; 2.) honouring mor and far; 3.) maintaining Shabbat; and, 4.) abstaining from idol worship:

“The LORD spoke to (Moshe), saying: Speak to the whole Israelite community and say to them:

“You shall be holy, for I, the LORD your God, am holy.

“You shall each revere his mother and his father, and keep My Sabbaths: I the LORD am your God.

“Do not turn to idols or make molten (deities) for yourselves: I the LORD am your God.”

(Vayikra 19:1 – 4); (respectively compared with Shmot 20:1 – 3; 20:12; 20:8 – 11; and,

20:4 – 6).

2.) Can you describe what portions of an agriculturalist’s (farmer’s) harvest the agriculturalist is commanded to leave unharvested for the poor and the stranger? (19:9 – 10)

Answer: “When you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest. You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger: I the LORD am your God.”

3.) Can you describe the 3 additional mitzvot, also from the “10 Commandments,” that are also reiterated, later within the first chapter of this Parshah?

Answer: The 3 additional mitzvot are: 1.) abstinence from stealing; 2.) abstinence from lying; and, 3.) abstinence from swearing falsely by the name of Adonai:

“You shall not steal; you shall not deal deceitfully or falsely with one another. You shall not swear falsely by My name, profaning the name of your God; I am the LORD.” (Vayikra 19:11 – 12); (respectively compared with Shmot 20:13; 20:13; and, 20:7).

Answer: The answer, presumably, is “h.)”: an absence of any one the above:

“You shall not render an unfair decision: do not favour the poor or show deference to the rich; judge your kinsman fairly.” (Vayikra 19:15).

5.) Can you describe which of these mitzvot are absent from the “1^st extended listing” of mitzvot within this Parshah:

a.) Providing expedient wages to a worker;

b.) Being courteous to the deaf and the blind;

c.) Being honest when dealing with one’s kinsfolk;

d.) Being dutiful in protecting the life of one’s neighbour;

e.) Maintaining compassion for one’s kinsfolk;

f.) Correcting one’s kinsfolk with kindness;

g.) Providing forgiveness towards one’s neighbour;

h.) Loving one’s neighbour as one’s self;

i.) Mating a cattle only with the same species;

j.) Sowing a field with only one type of seed;

k.) Wearing clothing with only one type of material;

Answer: The answer is: “l.)” all the above mitzvot are actually included within the the “1^st extended listing” within “Kedoshim”:

“You shall not defraud your fellow. You shall not commit robbery. The wages of a labourer shall not remain with you until morning.

“You shall not insult the deaf, or place a stumbling block before the blind. You shall fear your God: I am the LORD.

“Do not deal basely with your countrymen. Do not profit by the blood of your fellow: I am the LORD.

“You shall not hate your kinsfolk in your heart. Reprove your kinsman but incur no guilt because of him. You shall not take vengeance or bear a grudge against your countrymen. Love your fellow as yourself: I am the LORD.

“You shall observe My laws.

“You shall not let your cattle mate with a different kind; you shall not sow your field with two kinds of seed; you shall not put on cloth from a mixture of two kinds of material.” (Vayikra 19:13 – 14, 17 – 19).

6.) Can you describe the number of years children of Israel are commanded to wait, when first entering Eretz Israel (“the Promised Land”), before eating from newly planted fruit trees?

Answer: “When you enter the land and plant any tree for food, you shall regard its fruit as forbidden. Three years it shall be forbidden for you, not to be eaten. In the fourth year all its fruit shall be set aside for jubilation before the LORD; and only in the fifth year may you use its fruit—that its yield to you may be increased: I the LORD am your God.” (Vayikra 19:23 – 25).

7.) Can you describe which of these mitzvot are absent from the “2^nd extended listing” of mitzvot within this Parshah:

a.) Abstaining from the consumption of blood;

b.) Abstaining from divination and soothsaying;

c.) Allowing the corners of one’s hair to grow;

d.) Abstaining from cutting one’s self when in mourning;

e.) Abstaining from tattoos;

f.) Preventing one’s daughter from prostitution;

g.) Maintaining Shabbat and venerating Adonai’s sanctuary;

h.) Abstaining from fortune-tellers and false ghost-communicators;

i.) Respecting the elderly; and/or,

j.) Maintaining awe towards Adonai?

Answer: The answer is: “k.)” all the above mitzvot are included within the “2^nd listing” within “Kedoshim”:

“You shall not eat anything with its blood. You shall not practice divination or soothsaying. You shall not round off the side-growth on your head, or destroy the side-growth of your beard. You shall not make gashes in your flesh for the dead, or incise any marks on yourselves: I am the LORD.

“Do not degrade your daughter and make her a harlot, lest the land fall into harlotry and the land be filled with depravity. You shall keep My Sabbaths and venerate My sanctuary: I am the LORD.

“Do not turn to ghosts and do not inquire of familiar spirits, to be defiled by them: I the LORD am your God.

“You shall rise before the aged and show deference to the old; you shall fear your God: I am the LORD.” (Vayikra 19:26 – 32).

8.) The mitzvah to “love the ger (stranger)” is included within Parshah Kedoshim (Vayikra 19:33 – 34):

Can you describe where else, within the Torah, this mitzvot is similarly communicated?

Answer: The proceeding is a listing of some similar passages:

“You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt.” (Shmot 22:20);

“You shall not oppress a stranger, for you know the feeling of the stranger, having yourselves been strangers in the land of Egypt.” (Shmot 23:9);

“If a stranger who dwells with you would offer the passer to the LORD, all his males must be circumcised; then he shall be admitted to offer it; he shall then be as a citizen of the country. But no uncircumcised person may eat of it. There shall be one law for the citizen and for the stranger who dwells among you.” (Shmot 12:48 – 49);

“You shall have one standard for stranger and citizen alike: for I the LORD am your God.” (Vayikra 24:22);

“And when, throughout the ages, a stranger who has taken up residence with you, or one who lives among you, would present a gift of pleasing odor to the LORD—as you do, so shall it be done by the rest of the congregation. There shall be one law for you and for the resident stranger; it shall be a law for all time throughout the ages. You and the stranger shall be alike before the LORD; the same ritual and the same rule shall apply to you and the stranger who resides among you.” (Bamidbar 15:14 – 16);

“I charged your magistrates at that time as follows: ‘Hear out your fellow men, and decide justly between any man and a fellow Israelite or a stranger. You shall not be partial in judgment: hear out low and high alike. Fear no man, for judgment is God’s.” (Devarim 1:16 – 17);

“For the LORD your God is God supreme and LORD supreme, the great, the mighty, and the awesome God, who shows no favour and takes no bribe, but upholds the cause of the fatherless and the widow, and befriends the stranger, providing him with food and clothing.—You too must befriend the stranger, for you were strangers in the land of Egypt.” (Devarim 10:17 – 19);

“You shall not abuse a needy and destitute labourer, whether a fellow countryman or a stranger in one of the communities of your land.” (Devarim 24:14);

“You shall not subvert the rights of the stranger or the fatherless; you shall not take a widow’s garment in pawn. Remember that you were a slave in Egypt and that the LORD your God redeemed you from there; therefore do I enjoin you to observe this commandment.” (Devarim 24:17 – 18);

“You stand this day, all of you, before the LORD, your God—your tribal heads, your elders and your officials, all the men of Israel, your children, your wives, even the stranger within your camp, from woodchopper to water drawer—to enter into the covenant of the LORD your God, which the LORD your God is concluding with you this day, with its sanctions; to the end that (Adonai) may establish you this day as (Adonai’s) people and be your God, as (Adonai) promised you and as (Adonai) swore to your fathers, (Avraham), (Yitzak), and (Yaakov). I make this covenant, with its sanctions, not with you alone, but both with those who are standing here with us this day before the LORD our God and with those who are not with us here this day.” (Devarim 29:9 – 14).

Answer:

a.) The 3 types of measurement are length, weight, and volume:

“You shall not falsify measures of length, weight, or capacity.” (Vayikra 19:35);

b.) The measuring devices include balances and scales, as well as containers for both dry products (an ephah = 1 bushel = 35 liters) and liquid products (a hin = 1.5 gallons = 6 liters):

“You shall have an honest balance, honest weights, an honest ephah, and an honest hin.” (Vayikra 19:36).

10.) Can you describe the punishment that Adonai commands upon a person who sacrifies a child to Molekh?

Answer: Adonai commands the death penalty for such an offence:

“And the LORD spoke to (Moshe): Say further to the Israelite people:

“Anyone among the Israelites, or among the strangers residing in Israel, who gives any of his offspring to Molech, shall be put to death; the people of the land shall pelt him with stones.” (Vayikra 20:1 – 2).

11.) Can you describe which of these offences, when committed by a man, are prescribed the death penalty?

a.) Insulting his far or mor;

b.) Committing adultery with another man’s wife;

c.) Having sexual intercourse with the wife of his far;

d.) Having sexual intercourse with his daughter-in-law;

e.) Having sexual intercourse with another man;

f.) Marrying a woman and her mor;

g.) Committing bestiality;

h.) Marrying his sister;

i.) Having sexual intercourse with a woman amidst the discharge of her menstrual flow;

j.) Having sexual intercourse with his tante (aunt): his mor’s sister, or his far’s sister;

k.) Having sexual intercourse with his tante (aunt), his oncle’s wife; and/or,

l.) Marrying his brother’s wife?

Answer: The proceeding offences are prescribed the death penalty:

a.) Insulting his far or mor;

b.) Committing adultery with another man’s wife;

c.) Having sexual intercourse with the wife of his far;

d.) Having sexual intercourse with his daughter-in-law;

e.) Having sexual intercourse with another man;

f.) Marrying a woman and her mor; and,

g.) Committing bestiality:

“You shall sanctify yourselves and be holy, for I the LORD am your God. You shall faithfully observe My laws: I the LORD make you holy.

“If anyone insults his father or his mother, he shall be put to death; he has insulted his father and his mother—his bloodguilt is upon him.

“If a man commits adultery with another man’s wife, the adulterer and the adulteress shall be put to death. If a man lies with his father’s wife, it is the nakedness of his father that he has uncovered; the two shall be put to death—their bloodguilt is upon them. If a man lies with his daughter-in-law, both of them shall be put to death; they have committed incest—their bloodguilt is upon them. If a man lies with a male as one lies with a woman, the tow of them have done an abhorrent thing; they shall be put to death—their bloodguilt is upon them. If a man marries a woman and her mother, it is depravity; both he and they shall be put to the fire, that there be no depravity among you. If a man has carnal relations with a beast, he shall be put to death; and you shall kill the beast. If a woman approaches any beast to mate with it, you shall kill the woman and the beast; they shall be put to death—their bloodguilt is upon them.” (Vayikra 20:1 – 16).

12.) Can you describe which of these offences, when committed by a man, are prescribed either exile from the community, dying without children, and/or some additional punishment?

a.) Insulting his far or mor;

b.) Committing adultery with another man’s wife;

c.) Having sexual intercourse with the wife of his far;

d.) Having sexual intercourse with his daughter-in-law;

e.) Having sexual intercourse with another man;

f.) Marrying a woman and her mor;

g.) Committing bestiality;

h.) Marrying his sister;

i.) Having sexual intercourse with a woman amidst the discharge of her menstrual flow;

j.) Having sexual intercourse with his tante (aunt): his mor’s sister, or his far’s sister;

k.) Having sexual intercourse with his tante (aunt): his oncle’s wife; and/or,

l.) Marrying his brother’s wife?

Answer: The proceeding offences are prescribed with exile from the community, dying without children, and/or some additional punishment:

h.) Marry his sister;

i.) Having sexual intercourse with a woman amidst the discharge of her menstrual flow;

j.) Having sexual intercourse with his tante (aunt): his mor’s sister, or his far’s sister;

k.) Having sexual intercourse with his tante (aunt): his oncle’s wife; and,

l.) Marrying his brother’s wife:

“If a man marries his sister, the daughter of either his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace; they shall be excommunicated in the sight of their kinsfolk. He has uncovered the nakedness of his sister, he shall bear his guilt. If a man lies with a woman in her infirmity and uncovers her nakedness, he has laid bare her flow and she has exposed her blood flow; both of them shall be cut off from among their people. You shall not uncover the nakedness of your mother’s sister or of your father’s sister, for that is laying bare one’s own flesh; they shall bear their guilt. If a man lies with his uncle’s wife, it is his uncle’s nakedness that he has uncovered. They shall bear their guilt: they shall die childless. If a man marries the wife of his brother, it is indecency. It is the nakedness of his brother that he has uncovered; they shall remain childless.” (Vayikra 20:17 – 21).

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Discussion Questions:

Adonai’s command for a person to leave some of the harvest for the impoverished and the stranger to reap seems to be a rather radical and intimate gesture for the agriculturalist to maintain (essentially inviting people to enter unto one’s land and detract from the livelihood of the agriculturalist); how might this mitzvah be practised within a mercantilist economic system predicated substantially upon service? And, what are some contemporary examples of this mitzvah being intentionally practised?

What lessons are appropriately derived from the mitzvah to wait a number of years before actually eating from a newly planted fruit tree? How does this connect with Adam and Chavah and the Garden of Eden?

What relevance does the mitzvah to “love the stranger ger (stranger)” have within the context of “loving strangers” who live outside of Eretz Israel?

Kedoshim includes a comparatively large listing of specific mitzvot; how may some of these mitzvot be adapted for contemporary circumstances? Is there any distinction within general dynamics of human behaviour that warrants additional mitzvot to be similarly and specifically included?

The mitzvah for utilising “fair weights and measures” seems to be very appropriate; how do contemporary commercial practise of subtly reducing the packaging size and weight of products, whilst continuing to demand the same monetary price, factor within the adherence to this mitzvah? How does the phenomenon of inflation, itself, factor within this mitzvah? Is the “12 inches to a foot” standard or the “100 centimeters to a meter” standard an appropriate “Universal” measurement for humanity? What are the esoteric and metaphysical lessons and significance within the immediacy, yet variance, of the measure of the omer? Even amidst the measurements of “kilowatts” and “calories,” how can the phenomenon of “energy” (and particularly “kinetic energy”) be accurately measured, and even perceived?

How does “Molekh” compare with “Azazel,” and how does sacrificing a child to Molekh compare with Avraham preparing to sacrifice Yitzak to Elohim?

Amidst all the offences for which “capital punishment” is prescribed, what is the manner in which such punishment is to be instituted? Is there a durational and/or procedural requirement for imposing such a punishment? How does the phenomena of atonement, redemption, Teshuvah, and forgiveness factor within this?

Torah Trivia for Parshah 29. Acharei Mot; 118.8.15

Torah Trivia for Parshah 29. Acharei Mot (Questions Only)

1.) Can you describe which of these specific events is/are referenced at the beginning of this Parshah:

a.) The formation of the golden calf;

b.) Aaron’s failing to eat from the goat of the purification offering;

c.) The improper offering from Nadav and Avihu;

d.) An improper offering from Aaron; and/or,

e.) Miriam’s and Aaron’s harsh words against Moshe and Zipporah?

2.) Can you describe which location(s) Adonai forbids Aaron to enter before he provides an offering?

a.) The courtyard outside the Mishkan;

b.) The wilderness outside the camp;

c.) The Mishkan;

d.) The inner sanctuary within the Mishkan; and/or,

e.) Aaron’s personal tent;

3.) Can you describe what Aaron is commanded to wear when offering the sacrifice prescribed within Acharei Mot?

a.) The ephod;

b.) The purple robe with weavings of cherubim;

c.) The Urim and Thumim;

d.) The turban with the gold plate;

e.) A white linen tunic;

f.) White linen undergarments;

g.) A white linen sash; and/or,

h.) A white linen turban;

4.) Can you describe the stated purpose for a.) the sacrifice of the bull; b.) the sacrifice of the 1^st goat; and, c.) the sacrifice of the 2^nd goat?

5.) Can you match each element/animal being offered with the location(s) where that element/animal is directly placed?

a.) The 2 goats, together

b.) The aromatic incense

c.) The bull’s blood

d.) The goat’s blood

e.) The live goat

1.) The entrance of the Mishkan

2.) The inner sanctuary of the Mishkan

3.) The Ark of Covenant

4.) The horns of the altar

5.) The wilderness

6.) Can you state which observance Adonai commands children of Israel to maintain on the 10^th day of Tishrei?

Answer: Adonai commands the observance of Yom Kippur on the 10^th Day of Tishrei:

“And this shall be to you a law for all time: In the seventh month, on the tenth day of the month, you shall practice self-denial; and you shall do no manner of work, neither the citizen nor the alien who resides among you. For on this day expiation shall be made for you to purify you of all your sins; you shall be pure before the Lord. It shall be a Sabbath of complete rest for you, and you shall practice self-denial; it is a law for all time.” (Vayikra 16:29 – 31).

7.) Can you describe the 1 exclusive location where Adonai commands children of Israel to slaughter animals; and what charge is placed upon any child of Israel who slaughters an animal elsewhere?

8.) Can you describe who is required to slaughter animals exclusively amidst the Mishkan, and who is forbidden from consuming the blood of animals:

a.) Children of Israel;

b.) Foreigners living amongst Israelites;

c.) Foreigners living outside of Israel;

d.) Wild beasts?

9.) Can you describe, exclusively within the teachings of this Parshah, and aside from blood, which part of the body of an animal is explicitly forbidden to be consumed: a.) bones, b.) fat, c.) horns, d.) muscles, e.) organs, f.) hair, g.) hooves, h.) skin?

10.) Can you describe which type(s) of relative is/are excluded from the list of prohibitions, and with whom a man is implicitly permitted to marry and have sexual intercourse:

a.) His mor (mother);

b.) His stepmor (stepmother);

c.) His sister;

d.) His stepsister;

e.) His tante (aunt);

f.) His daughter-in-law;

g.) His sister-in-law;

h.) His wife’s daughter;

i.) His wife’s mor;

j.) His wife’s sister; and/or,

k.) His cousin?

11.) Which of the proceeding sexual acts are explicitly prohibited within this Parshah:

a.) Incest;

b.) Homosexuality (heterophobia);

c.) Bestiality;

d.) Paedophilia;

e.) Polygamy;

f.) Masturbation;

g.) Celibacy;

h.) Intercourse with a woman amidst the discharge of her menstrual flow;

i.) Rape; and/or,

j.) Intercourse with another man’s wife?

12.) Can you describe the number of occasions that Aaron’s name is explicitly included within the Parshah, and the number of occasions that Moshe’s name is explicitly included?

Torah Trivia for Parshah 29. Acharei Mot (with Answers)

1.) Can you describe which of these specific events is/are referenced at the beginning of this Parshah:

f.) The formation of the golden calf;

g.) Aaron’s failing to eat from the goat of the purification offering;

h.) The improper offering from Nadav and Avihu;

i.) An improper offering from Aaron; and/or,

j.) Miriam’s and Aaron’s harsh words against Moshe and Zipporah?

Answer: The specific event that is referenced is: c.) the improper offering from Nadav and Avihu, and the subsequent death of these 2 of Aaron’s sons:

“The Lord spoke to (Moshe) after the death of the two sons of Aaron who died when they dew too close to the presence of the Lord.” (Vayikra 16:1);

Although, it may also be considered that the actually communication between Adonai and Moshe is also “technically” referenced within the beginning of this Parshah, as well.

2.) Can you describe which location(s) Adonai forbids Aaron to enter before he provides an offering?

f.) The courtyard outside the Mishkan;

g.) The wilderness outside the camp;

h.) The Mishkan;

i.) The inner sanctuary within the Mishkan; and/or,

j.) Aaron’s personal tent;

Answer: Adonai forbids Aaron to enter into: d.) the inner sanctuary of the Mishkan, before Aaron performs the appropriate offering:

“The Lord said to (Moshe):

“ ‘Tell your brother Aaron that he is not to come at will into the Shrine behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover. Thus only shall Aaron enter the Shrine: with a bull of the herd for a purification offering and a ram for a burnt offering.” (Vayikra 16:2 – 3).

3.) Can you describe what Aaron is commanded to wear when offering the sacrifice prescribed within Acharei Mot?

i.) The ephod;

j.) The purple robe with weavings of cherubim;

k.) The Urim and Thumim;

l.) The turban with the gold plate;

m.) A white linen tunic;

n.) White linen undergarments;

o.) A white linen sash; and/or,

p.) A white linen turban;

Answer: Aaron is commanded to wear: e.) a white linen tunic, f.) white linen undergarments, g.) a white linen sash, and h.) a white linen turban:

“He shall be dressed in a sacral linen tunic, with linen breeches next to his flesh, and be girt with a linen sash, and he shall wear a linen turban.” (Vayikra 16:4 – 5).

4.) Can you describe the stated purpose for a.) the sacrifice of the bull; b.) the sacrifice of the 1^st goat; and, c.) the sacrifice of the 2^nd goat?

Answer:

a.) “Aaron is to offer his own bull of purification offering, to make expiation for himself and for his household.” (Vayikra 16:6);

b.) “and he shall place lots upon the two goats, one marked for the Lord and the other marked for Azazel. Aaron shall bring forward the goat designated by lot for the Lord, which he is to offer as a purification offering;” (Vayikra 16:8 – 9);

“Thus he shall purge the Shrine of the impurity and transgression of the Israelites, whatever their sins; and he shall do the same for the Tent of Meeting, which abides with them in the midst of their impurity.” (Vayikra 16:16);

c.) “the goat designated by lot for Azazel shall be left standing alive before the Lord, to make expiation with it and to send it off to the wilderness for Azazel.” (Vayikra 16:10);

5.) Can you match each element/animal being offered with the location(s) where that element/animal is directly placed?

f.) The 2 goats, together

g.) The aromatic incense

h.) The bull’s blood

i.) The goat’s blood

j.) The live goat

1.) The entrance of the Mishkan

2.) The inner sanctuary of the Mishkan

3.) The Ark of Covenant

4.) The horns of the altar

5.) The wilderness

Answer:

a.) 1.): When together, the 2 goats are brought to the entrance of the Mishkan:

“Aaron shall take the two he-goats and let them stand before the Lord at the entrance of the Tent of Meeting;” (Vayikra 16:7);

b.) 1.), 2.), and 3.) The aromatic incense is taken through the entrance of the Mishkan, and into the inner sanctuary, where it is burned and wafted over the Ark of the Covenant (and arguably continues to dissipate throughout 5.) the wilderness):

“he shall take a panful of glowing coals scooped from the altar before the Lord, and two handfuls of finely ground aromatic incense, and bring this behind the curtain. He shall put the incense on the fire before the Lord, so that the cloud from the incense screens the cover that is over the Ark of the Pact, lest he die.”

c.) 1.), 2.), 3.), 4.) The blood of the bull is also taken through the entrance of the Mishkan, into the inner sanctuary, and sprinkled against the Ark of the Covenant; after which, the blood is taken and spread along the horns of the altar:

“He shall take some of the blood of the bull and sprinkle it with his finger over the cover on the east side; and in front of the cover he shall sprinkle some of the blood with hid finger seven times.” (Vayikra 16:14);

“he shall take some of the blood of the bull and of the goat and apply it to each of the horns of the altar;” (Vayikra 16:18);

d.) 1.), 2.), 3.), 4.) The blood of the goat is also taken through the entrance of the Mishkan, into the inner sanctuary, and sprinkled against the Ark of the Covenant; after which, the blood is also taken and spread along the horns of the altar:

“He shall then slaughter the people’s goat of purification offering, bring its blood behind the curtain, and do with its blood as he has done with the blood of the bull: he shall sprinkle it over the cover and in front of the cover.” (Vayikra 16:15); (also, again: Vayikra 16:18);

e.) 5.) The live goat is set loose within the wilderness:

“Aaron shall lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat; and it shall be sent off to the wilderness through a designated man. Thus the goat shall carry on it all their iniquities to an inaccessible region; and the goat shall be set free in the wilderness.” (Vayikra 16:21 – 22).

6.) Can you state which observance Adonai commands children of Israel to maintain on the 10^th day of Tishrei?

Answer: Adonai commands the observance of Yom Kippur on the 10^th Day of Tishrei:

7.) Can you describe the 1 exclusive location where Adonai commands children of Israel to slaughter animals; and what charge is placed upon any child of Israel who slaughters an animal elsewhere?

Answer: Adonai commands children of Israel to slaughter animals exclusively amidst the Mishkan; and anyone who slaughters an animal away from the Mishkan is considered to be a murder (“blood-guilty”):

“This is what the Lord has commanded: if anyone of the house of Israel slaughters an ox, or sheep or goat in the camp, or does so outside the camp, and does not bring it to the entrance of the Tent of Meeting to present it as an offering to the Lord, before the Lord’s Tabernacle, bloodguilt shall be imputed to that man: he has shed blood; that man shall be cut off from among his people.” (Vayikra 17:2 – 4).

8.) Can you describe who is required to slaughter animals exclusively amidst the Mishkan, and who is forbidden from consuming the blood of animals:

e.) Children of Israel;

f.) Foreigners living amongst Israelites;

g.) Foreigners living outside of Israel;

h.) Wild beasts?

Answer: a.) and b.) Children of Israel and foreigners living amongst children of Israel required to slaughter animals exclusively amidst the Mishkan, and are prohibited from consuming the blood of animals:

“Say to them further: If anyone of the house of Israel or of the strangers who reside among them offers a burnt offering or a sacrifice, and does not bring it to the entrance of the Tent of Meeting to offer it to the Lord, that person shall be cut off from his people.” (Vayikra 17:8 – 9);

“And if anyone of the house of Israel or of the strangers who reside among them partakes of any blood, I will set My face against the person who partakes of the blood, and I will cut him off from among his kin.” (Vayikra 17:10).

There is an absence of an explicit description regarding foreigners outside of Israel and wild beasts, however, there is this mitzvah near the end of the 1^st chapter of Beresheit:

“God said, ‘See, I give you every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit; they shall be yours for food. And to all the animals on land, to all the birds of the sky, and to everything that creeps on earth, in which there is the breath of life, I give all the green plants for food.’” (Beresheit 1:29 – 30).

Answer: The answer is: i.) within “Acharei Mot,” there is an absence of any additional parts of the body that are explicitly prohibited from being consumed; within additional passages of the Torah, there is a certain, explicit prohibition from consuming: b.) the fat of an animal (Vayikra 7:23).

10.) Can you describe which type(s) of relative is/are excluded from the list of prohibitions, and with whom a man is implicitly permitted to marry and have sexual intercourse:

a.) His mor (mother);

b.) His stepmor (stepmother);

c.) His sister;

d.) His stepsister;

e.) His tante (aunt);

f.) His daughter-in-law;

g.) His sister-in-law;

h.) His wife’s daughter;

i.) His wife’s mor;

j.) His wife’s sister;

k.) His niece; and/or,

l.) His cousin?

Answer: A man is permitted to marry and have sexual intercourse with: l.) his cousin, and presumably, k.) his niece:

“None of you shall come near anyone of his own flesh to uncover nakedness: I am the Lord.

“Your father’s nakedness, that is, the nakedness of your mother, you shall not uncover; she is your mother—you shall not uncover her nakedness.

“Do not uncover the nakedness of your father’s wife; it is the nakedness of your father.

“The nakedness of your sister—your father’s daughter or your mother’s, whether born into the household or outside—do not uncover their nakedness.

“The nakedness of your son’s daughter, or of your daughter’s daughter—do not uncover their nakedness; for their nakedness is yours.

“The nakedness of your father’s wife’s daughter, who has born into your father’s household—she is your sister; do not uncover her nakedness.

“Do not uncover the nakedness of your father’s sister; she is your father’s flesh.

“Do not uncover the nakedness of your mother’s sister; for she is your mother’s flesh.

“Do not uncover the nakedness of your father’s brother: do not approach his wife; she is your aunt.

“Do not uncover the nakedness of your daughter-in-law: she is your son’s wife; you shall not uncover her nakedness.

“Do not uncover the nakedness of your brother’s wife; it is the nakedness of your brother.

“Do not uncover the nakedness of a woman and her daughter; nor shall you marry her son’s daughter or her daughter’s daughter and uncover her nakedness: they are kindred; it is depravity.

“Do not marry a woman as a rival to her sister and uncover her nakedness in the other’s lifetime.” (Vayikra 18:6 – 18);

Whilst a man’s daughter is also “technically” excluded from being explicitly listed, this prohibition may be considered as rather obvious; the prohibition regarding a man’s granddaughter further substantiates the prohibition regarding a man’s daughter; the explicit prohibition between a man and his mor (a parent and child) can also be considered as a prohibition between a man and his daughter.

11.) Which of the proceeding sexual acts are explicitly prohibited within this Parshah:

k.) Incest;

l.) Homosexuality (heterophobia);

m.) Bestiality;

n.) Paedophilia;

o.) Polygamy;

p.) Masturbation;

q.) Celibacy;

r.) Intercourse with a woman amidst the discharge of her menstrual flow;

s.) Rape; and/or,

t.) Intercourse with another man’s wife?

Answer: a.) Incest, b.) Homosexuality (heterophobia), c.) Bestiality, h.) Intercourse with a woman amidst the discharge of her menstrual flow, and j.) Intercourse with another man’s wife, are each explicitly prohibited within this Parshah:

(Regarding incest: Vayikra 18:6 – 18, listed above);

“Do not lie with a male as one lies with a woman; it is an abhorrence.” (Vayikra 18:22);

“Do not have carnal relations with any beast and defile yourself thereby; and let no woman lend herself to a beast to mate with it; it is perversion.” (Vayikra 18:23);

“Do not come near a woman during her period of impurity to uncover her nakedness.” (Vayikra 18:19);

“Do not have carnal relations with your neighbor’s wife and defile yourself with her.” (Vayikra 18:20);

12.) Can you describe the number of occasions that Aaron’s name is explicitly included within the Parshah, and the number of occasions that Moshe’s name is explicitly included?

Answer: Aaron’s name is included on 9 occasions, and Moshe’s name is included on 5 occasions:

“Aaron”: (Vayikra 16:1, 2, 3, 6, 7, 9, 11, 23; Vayikra 17:2);

“Moshe”: (Vayikra 16:1, 2, 34; Vayikra 17:1; Vayikra 18:1).

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Discussion Questions:

When performing the offering within this Parshah (also involving the instructions for Yom Kippur), it seems as though Aaron is commanded to be with or without the ephod, Urim, Thumim, the formal headdress and gold plate, and additional formal garments previously described (instead being instructed to wear a white robe, white linen undergarments, and a white headdress); what is the significance of this apparent distinction; and what continuity exists between Adam and Chavah’s “coverings”, Esau’s “earthly” garments, Yosef’s colourful coat, and Aaron’s ephod and the aggregate of his Priestly attire; and what about the Ark of the Covenant?

What is the metaphysical and esoteric significance of the aromatic incense offering, the blood of the bull’s offering (for Aaron and the Kohanim), and the goat’s blood, all sequentially being exposed and placed upon the Ark of the Covenant, within the inner sanctuary of the Mishkan; and what are similar considerations regarding the respective blood of the bull and goat being placed upon the horns of the altar?

What tangible purpose does the “scapegoat” provide; what psychological and/or spiritual benefit is provided within the consideration of an animal “bearing” or “removing” the sins of Israelites? What psychological and/or spiritual detriment might this also provide? How does the practise of the “scapegoat” coincide with the previously described offerings that are established for Israelites to make atonement for past transgressions?

What is actually meant within the teaching of the “life” existing within the blood of an animal, particularly considering the notion that the life of the animal is “passed” after the animal is sacrificed? What is the nature of the life within the blood, and how does this compare with the previous teachings regarding the emission of a man’s semen, and the menstrual flow of a woman? And how does this compare with the previous teaching regarding the breath of life being breathed into Adam; and perhaps Chavah being derived from Adam’s rib? Amidst the consideration of life existing within the blood, is it appropriate to spare the pouring of the blood by preserving the life of the animal?

With respect to animal sacrifices and consumption of the flesh, how do the respective practises of Egyptians, Canaanites, and Israelites spiritually and tangibly compare and contrast with the practises of humanity during the period of Noach and preceding the flood?

What is the nature of the confluence (and perhaps dissonance/duplication) amidst the self-denial during Yom Kippur and the imparting of sins unto the scapegoat?

Does the mitzvah, that all animal sacrifice (even simply for eating) is to be conducted at the Mishkan, essentially command the practise of vegetarianism: considering that the Mishkan (and presumably, similarly, the reconstructed Temple) can only accommodate so many animal sacrifices within a given period so that children of Israel require a regular, “ordinary” diet that is sustained without such animal meat; is there any legitimacy within the consideration of animal sacrifices ceasing amidst the inhabitation of Eretz Israel and the eventual progression away from the actual Mishkan?

What are the implications amidst the confluence of the mitzvot to abstain from committing incest (including a man having sexual intercourse with any daughter of his far) and the fact that Avraham is married with Sarah? How is this apparent contradiction to be appropriately understood and reconciled?

Is there any significance and/or intentionality within the proximity of the respective teachings regarding both animal sacrifices and sexual intercourse?