Shabbat Table Topics – Parashat Acharei Mot/0/en
Shabbat Table Topics – Parashat Acharei Mot
Is Yom HaKippurim Really About Repentance?
In the time of the Mikdash, one of the central rites of the day was the sending of a goat, laden with the nation's sins, to Azazel. Who or what is Azazel, and why send it a goat? See Why is the Goat Sent to Azazel?
- The verses juxtapose the name Azazel with that of Hashem suggesting that the word is a proper noun, referring to a specific supernatural being. If so, though, why offer it a goat; is it not prohibited to offer sacrifices to anyone other than Hashem? Moreover, does the Torah even believe in the existence of demonic powers?
- If Azazel is, instead, a the name of a location, what about this offering uniquely allows it to be brought outside the confines of the Mikdash?
- Either way, what is the purpose of the entire ceremony? How does it relate to the other offerings of the day? What role does it play in achieving atonement for sins and how does it relate to the (presumed) need for the nation to actually repent for their misdeeds?
The Deaths of Nadav and Avihu
The parashah opens by referencing the tragic deaths of Nadav and Avihu, who were consumed by heavenly fire after offering incense to Hashem. What about their deed was so terrible to warrant such a severe punishment? See Why Were Nadav and Avihu Killed?
- Many suggest that even if the brothers' intentions were positive, since they violated proper protocol they were punished. R. S"R Hirsch, thus, writes that though Nadav and Avhu desired to get close to Hashem, "in the sacrificial service there is no room for subjectivity... [closeness] will not be achieved except via listening to God". What are the dangers of subjective worship? Why might R. Hirsch, specifically, have been concerned about this?
- Rashbam1 suggests that the deaths should not be viewed as a punishment, but rather as a "work accident". Nadav and Avihu were in the wrong place at the wrong time and suffered the natural consequences. Do you believe in "chance accidents" or must everything that befalls people be directly attributed to God, and viewed in terms of reward and punishment?
- Mention of the brothers' deaths is used to introduce the laws of the Yom HaKippurim Service. What is the connection between the two? Does the service serve to correct the misdeed of Nadav and Avihu, or, alternatively, to prevent another such incident? How so?
Centralization of Worship
Vayikra 17 warns against bringing offerings outside of the Mishkan.
- Why does Hashem find worship on private altars problematic? What are the advantages and disadvantages of centralized worship? How might your service of Hashem differ, if you always needed to travel to the Mikdash to offer sacrifices, rather than giving of them in your backyard?
- During which periods in Israelite history were sacrifices prohibited outside of the Mikdash? Devarim 12 suggests two conditions for the prohibition, inheritance of Canaan and security from enemies. What is the relationship between the two? What might the various possibilities suggest regarding the reason for the commandment? See When Were Private Altars Prohibited?
Who is the Molekh?
In Vayikra 18 and 20, the Torah commands not to give of one's seed to the Molekh. What does this prohibition include? Commentators divide, with some assuming the verse refers to an idolatrous rite, such as child immolation or consecration, and others connecting it to sexual offenses, such as relations or marriage to a non-Jew.
- What textual support might be brought for each position? See Giving One's Seed to Molekh.
- Though the Torah explicitly prohibits intermarriage with members of the Seven Nations of Canaan, no where (besides, perhaps, here) does it prohibit marriage to other outsiders. How might this have affected exegetes' reading of this passage? How might those who maintain that there is no Biblical prohibition against intermarriage understand the omission?
