Acharei, Achrei Mos, Aharei Mot, or Ahare Moth (אַחֲרֵי or אַחֲרֵי מוֹת — Hebrew for “after” or “after the death,” the fifth word or fifth and sixth words, and the first distinctive word or words, in the parshah) is the 29th weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the sixth in the book of Leviticus. It constitutes Leviticus 16:1–18:30. Jews in the Diaspora generally read it in April or early May.
The lunisolar Hebrew calendar contains up to 55 weeks, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2011, 2014, and 2016), parshah Acharei is read separately on the 29th Sabbath after Simchat Torah. In common years (for example, 2012, 2013, 2015, 2017, and 2018), parshah Acharei is combined with the next parshah, Kedoshim, to help achieve the needed number of weekly readings.
Traditional Jews also read parts of the parshah as Torah readings for Yom Kippur. Leviticus 16, which addresses the Yom Kippur ritual, is the traditional Torah reading for the Yom Kippur morning (Shacharit) service, and Leviticus 18 is the traditional Torah reading for the Yom Kippur afternoon (Minchah) service. Some Conservative congregations substitute readings from Leviticus 19 for the traditional Leviticus 18 in the Yom Kippur afternoon Minchah service. (See Mahzor Lev Shalem for Rosh Hashanah and Yom Kippur. Senior editor Edward Feld, 365–66. New York: The Rabbinical Assembly, 2010. ISBN 978-0-916219-46-8. Mahzor for Rosh Hashanah and Yom Kippur. Edited by Jules Harlow, 628–31. New York: The Rabbinical Assembly, 1972. ISBN 0-87441-148-3.) And in the standard Reform High Holidays prayerbook (machzor), Deuteronomy 29:9–14 and 30:11–20 are the Torah readings for the morning Yom Kippur service, in lieu of the traditional Leviticus 16. (Gates of Repentance: The New Union Prayerbook for the Days of Awe. Edited by Chaim Stern, 342–45. New York: Central Conference of American Rabbis, Revised ed. 1996. ISBN 0-88123-069-3.)
The parshah sets forth the law of the Yom Kippur ritual, centralized offerings, blood, and sexual practices.
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The text tells the ritual of Yom Kippur. After the death of Aaron’s sons, God told Moses to tell Aaron not to come at will into the Most Holy Place (the Kodesh Hakodashim), lest he die, for God appeared in the cloud there. (Leviticus 16:1–2.) Aaron was to enter only after bathing in water, dressing in his sacral linen tunic, breeches, sash, and turban, and bringing a bull for a sin offering, two rams for burnt offerings, and two he-goats for sin offerings. (Leviticus 16:3–5.) Aaron was to take the two goats to the entrance of the Tabernacle and place lots upon them, one marked for the Lord and the other for Azazel. (Leviticus 16:7–8.) Aaron was to offer the goat designated for the Lord as a sin offering, and to send off to the wilderness the goat designated for Azazel. (Leviticus 16:9–10.) Aaron was then to offer the bull of sin offering. (Leviticus 16:11.) Aaron was then to take a pan of glowing coals from the altar and two handfuls of incense and put the incense on the fire before the Most Holy Place, so that the cloud from the incense would screen the Ark of the Covenant. (Leviticus 16:12–13.) He was to sprinkle some of the bull’s blood and then some of the goat’s blood over and in front of the Ark, to purge the Shrine of the uncleanness and transgression of the Israelites. (Leviticus 16:14–16.) He was then to apply some of the bull’s blood and goat’s blood to the altar, to cleanse and consecrate it. (Leviticus 16:17–19.)
Aaron was then to lay his hands on the head of the live goat, confess over it the Israelites’ sins, putting them on the head of the goat, and then through a designated man send it off to the wilderness to carry their sins to an inaccessible region. (Leviticus 16:21–22.) Then Aaron was to go into the Tabernacle, take off his linen vestments, bathe in water, put on his vestments, and then offer the burnt offerings. (Leviticus 16:23–25.) The one who set the Azazel-goat free was to wash his clothes and bathe in water. (Leviticus 16:26.) The bull and goat of sin offering were to be taken outside the camp and burned, and he who burned them was to wash his clothes and bathe in water. (Leviticus 16:27–28.)
The text then commands this law for all time: On the tenth day of the seventh month, Jews and aliens who reside with them were to practice self-denial and do no work. (Leviticus 16:29.) On that day, the High Priest was to put on the linen vestments, purge the Tabernacle, and make atonement for the Israelites once a year. (Leviticus 16:30–34.)
The text next begins what scholars call the Holiness Code. God prohibited Israelites from slaughtering oxen, sheep, or goats meant for sacrifice without bringing them to the Tabernacle as an offering, on pain of exile. (Leviticus 17:1–9.) God prohibited consuming blood. (Leviticus 17:10–12.) One who hunted an animal for food was to pour out its blood and cover it with earth. (Leviticus 17:13.) Anyone who ate what had died or had been torn by beasts was to wash his clothes, bathe in water, and remain unclean until evening. (Leviticus 17:15–16.)
God prohibited any Israelite from uncovering the nakedness of his father, mother, father’s wife, sister, grandchild, half-sister, aunt, daughter-in-law, or sister-in-law. (Leviticus 18:1–16.) A man could not marry a woman and her daughter, a woman and her granddaughter, or a woman and her sister during the other’s lifetime. (Leviticus 18:17–18.) A man could not cohabit with a woman during her period or with his neighbor’s wife. (Leviticus 18:19–20.) Israelites were not to allow their children to be offered up to Molech. (Leviticus 18:21.) A man could not lie with a man as with a woman. (Leviticus 18:22.) God prohibited bestiality. (Leviticus 18:23.) God explained that the Canaanites defiled themselves by adopting these practices, and any who did any of these things would be cut off from their people. (Leviticus 18:24–30.)
Levitcus 16:1–34 refers to the Festival of Yom Kippur. In the Hebrew Bible, Yom Kippur is called:
Much as Yom Kippur, on the 10th of the month of Tishrei, precedes the Festival of Sukkot, on the 15th of the month of Tishrei, Exodus 12:3–6 speaks of a period starting on the 10th of the month of Nisan preparatory to the Festival of Passover, on the 15th of the month of Nisan.
Levitcus 16:29–34 and 23:26–32 and Numbers 29:7–11 present similar injunctions to observe Yom Kippur. Levitcus 16:29 and 23:27 and Numbers 29:7 set the Holy Day on the tenth day of the seventh month (Tishrei). Levitcus 16:29 and 23:27 and Numbers 29:7 instruct that “you shall afflict your souls.” Levitcus 23:32 makes clear that a full day is intended: “you shall afflict your souls; in the ninth day of the month at evening, from evening to evening.” And Levitcus 23:29 threatens that whoever “shall not be afflicted in that same day, he shall be cut off from his people.” Levitcus 16:29 and Levitcus 23:28 and Numbers 29:7 command that you “shall do no manner of work.” Similarly, Levitcus 16:31 and 23:32 call it a “Sabbath of solemn rest.” And in 23:30, God threatens that whoever “does any manner of work in that same day, that soul will I destroy from among his people.” Levitcus 16:30, 16:32–34, and 23:27–28, and Numbers 29:11 describe the purpose of the day to make atonement for the people. Similarly, Levitcus 16:30 speaks of the purpose “to cleanse you from all your sins,” and Levitcus 16:33 speaks of making atonement for the most holy place, the tent of meeting, the altar; and the priests. Levitcus 16:29 instructs that the commandment applies both to “the home-born” and to “the stranger who sojourns among you.” Levitcus 16:3–25 and 23:27 and Numbers 29:8–11 command offerings to God. And Levitcus 16:31 and 23:31 institute the observance as “a statute forever.”
Levitcus 16:3–28 sets out detailed procedures for the priest’s atonement ritual during the time of the Temple.
Levitcus 25:8–10 instructs that after seven Sabbatical years, on the Jubilee year, on the day of atonement, the Israelites were to proclaim liberty throughout the land with the blast of the horn and return every man to his possession and to his family.
In Isaiah 57:14–58:14, the Haftarah for Yom Kippur morning, God describes “the fast that I have chosen [on] the day for a man to afflict his soul.” Isaiah 58:3–5 make clear that “to afflict the soul” was understood as fasting. But Isaiah 58:6–10 goes on to impress that “to afflict the soul,” God also seeks acts of social justice: “to loose the fetters of wickedness, to undo the bands of the yoke,” “to let the oppressed go free,” “to give your bread to the hungry, and . . . bring the poor that are cast out to your house,” and “when you see the naked, that you cover him.”
Deuteronomy 12:1–28, like Leviticus 17:1–10, addresses the centralization of sacrifices and the permissibility of eating meat. While Leviticus 17:3–4 prohibited killing an ox, lamb, or goat (each a sacrificial animal) without bringing it to the door of the Tabernacle as an offering to God, Deuteronomy 12:15 allows killing and eating meat in any place.
Rabbi Hiyya bar Abba taught that Aaron’s sons died on the first of Nisan, but Leviticus 16:1 mentions their death in connection with the Day of Atonement. Rabbi Hiyya explained that this teaches that as the Day of Atonement effects atonement, so the death of the righteous effects atonement. We know that the Day of Atonement effects atonement from Leviticus 16:30, which says, “For on this day shall atonement be made for you, to cleanse you.” And we learn that the death of the righteous effects atonement from 2 Samuel 21:14, which says, “And they buried the bones of Saul and Jonathan his son,” and then says, “After that God was entreated for the land.” (Leviticus Rabbah 20:12.)
Reading the words of Leviticus 16:1, “the death of the two sons of Aaron, when they drew near before the Lord, and died,” Rabbi Jose deduced that Aaron’s sons died because they drew near to enter the Holy of Holies. (Numbers Rabbah 2:23.) (For other reasons for their death, see Leviticus Rabbah 20:8 (for offering a sacrifice that they had not been commanded to offer, for the strange fire that they brought, or for not having taken counsel from each other); Babylonian Talmud Eruvin 63a; Sifra Shemini Mekhilta deMiluim 99:5:6 (because they gave a legal decision in the presence of their Master Moses); Sifra Shemini Mekhilta deMiluim 99:3:4 (because they had remarked to each other how Moses and Aaron would die and they would head the congregation).)
The Rabbis told in a Baraita an account in relation to Leviticus 16:2. Once a Sadducee High Priest arranged the incense outside and then brought it inside the Holy of Holies. As he left the Holy, he was very glad. His father met him and told him that although they were Sadducees, they were afraid of the Pharisees. He replied that all his life he was aggrieved because of the words of Leviticus 16:2, “For I appear in the cloud upon the ark-cover.” (The Sadducees interpreted Leviticus 16:2 as if it said: “Let him not come into the holy place except with the cloud of incense, for only thus, with the cloud, am I to be seen on the ark-cover.”) The Sadducee wondered when the opportunity would come for him to fulfill the verse. He asked how, when such an opportunity came to his hand, he could not have fulfilled it. The Baraita reported that only a few days later he died and was thrown on the dung heap and worms came forth from his nose. Some say he was smitten as he came out of the Holy of Holies. For Rabbi Hiyya taught that a noise was heard in the Temple Court, for an angel struck him down on his face. The priests found a mark like a calf's hoof on his shoulder, evincing, as Ezekiel 1:7 reports of angels, “And their feet were straight feet, and the sole of their feet was like the sole of a calf's foot.” (Babylonian Talmud Yoma 19b.)
Tractate Yoma in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of Yom Kippur in Leviticus 16 and 23:26–32 and Numbers 29:7–11. (Mishnah Yoma 1:1–8:9; Tosefta Kippurim (Yoma) 1:1–4:17; Jerusalem Talmud Yoma 1a–57a; Babylonian Talmud Yoma 2a–88a.)
Tractate Beitzah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws common to all of the Festivals in Exodus 12:3–27, 43–49; 13:6–10; 23:16; 34:18–23; Leviticus 16; 23:4–43; Numbers 9:1–14; 28:16–30:1; and Deuteronomy 16:1–17; 31:10–13. (Mishnah Beitzah 1:1–5:7; Tosefta Yom Tov (Beitzah) 1:1–4:11; Jerusalem Talmud Beitzah 1a–49b; Babylonian Talmud Beitzah 2a–40b.)
The Mishnah taught that during the days of the Temple, seven days before Yom Kippur, they would move the High Priest from his house to the cell of the counselors and prepare another priest to take his place in case anything impure happened to him to make him unfit to perform the service. Rabbi Judah said that they prepared another wife for him, in case his wife should die, as Leviticus 16:6 says that “he shall make atonement for himself and for his house” and “his house” means “his wife.” But they told Rabbi Judah that if they would do so, then there would be no end to the matter, as they would have to prepare a third wife in case the second died, and so on. (Mishnah Yoma 1:1; Babylonian Talmud Yoma 2a.) The rest of the year, the High Priest would offer sacrifices only if he wanted to, but during the seven days before Yom Kippur, he would sprinkle the blood of the sacrifices, burn the incense, trim the lamps, and offer the head and the hind leg of the sacrifices. (Mishnah Yoma 1:2; Babylonian Talmud Yoma 14a.) They brought sages from the court to the High Priest, and throughout the seven days they read to him about the order of the service. They asked the High Priest to read it aloud, in case he had forgotten or never learned. (Mishnah Yoma 1:3; Babylonian Talmud Yoma 18a.)
On the morning of the day before Yom Kippur, they placed the High Priest at the Eastern Gate and brought before him oxen, rams, and sheep, so that he could become familiar with the service. (Mishnah Yoma 1:3; Babylonian Talmud Yoma 18a.) The rest of the seven days, they did not withhold food or drink from him, but near nightfall on the eve of Yom Kippur, they would not let him eat much, as food might make him sleep. (Mishnah Yoma 1:4; Babylonian Talmud Yoma 18a.) The sages of the court took him up to the house of Avtinas and handed him over to the elders of the priesthood. As the sages of the court took their leave, they cautioned him that he was the messenger of the court, and adjured him in God’s Name that he not change anything in the service from what they had told him. He and they turned aside and wept that they should have to suspect him of doing so. (Mishnah Yoma 1:5; Babylonian Talmud Yoma 18b.)
On the night before Yom Kippur, if the High Priest was a sage, he would expound the relevant Scriptures, and if he was not a sage, the disciples of the sages would expound before him. If he was used to reading the Scriptures, he would read, and if he was not, they would read before him. They would read from Job, Ezra, and Chronicles, and Zechariah ben Kubetal said from Daniel. (Mishnah Yoma 1:6; Babylonian Talmud Yoma 18b.) If he tried to sleep, young priests would snap their middle finger before him and say, “Mr. High Priest, arise and drive the sleep away!” They would keep him busy until near the time for the morning offering. (Mishnah Yoma 1:7; Babylonian Talmud Yoma 19b.)
On any other day, a priest would remove the ashes from the altar at about the time of the cock’s crow (in accordance with Leviticus 6:3). But for Yom Kippur, the ashes were removed beginning at midnight of the night before. Before the cock’s crow approached, Israelites filled the Temple Court. (Mishnah Yoma 1:8; Babylonian Talmud Yoma 20a.) The officer told the priests to see whether the time for the morning sacrifice had arrived. If it had, then the priest who saw it would call out, “It’s daylight!” (Mishnah Yoma 3:1; Babylonian Talmud Yoma 28a.)
They led the High Priest down to the place of immersion (the mikvah). (Mishnah Yoma 3:2; Babylonian Talmud Yoma 28a.) During the day of Yom Kippur, the High Priest would immerse himself five times and wash his hands and feet ten times. Except for this first immersion, he would do each on holy ground in the Parwah cell. (Mishnah Yoma 3:3; Babylonian Talmud Yoma 30a.) They spread a linen sheet between him and the people. (Mishnah Yoma 3:4; Babylonian Talmud Yoma 30a.) If the High Priest was either old or delicate, they warmed the water for him. (Mishnah Yoma 3:5; Babylonian Talmud Yoma 31b.) He undressed, immersed himself, came up, and dried off. They brought him the golden garments; he put them on and washed his hands and feet. (Mishnah Yoma 3:4; Babylonian Talmud Yoma 31b.)
They brought him the continual offering; he cut its throat, and another priest finished slaughtering it. The High Priest received the blood and sprinkled it on the altar. He entered the Sanctuary, burned the morning incense, and trimmed the lamps. Then he offered up the head, limbs, cakes, and wine-offering. (Mishnah Yoma 3:4; Babylonian Talmud Yoma 31b.)
They brought him to the Parwah cell, spread a sheet of linen between him and the people, he washed his hands and feet, and undressed. (Rabbi Meir said that he undressed first and then washed his hands and feet.) Then he went down and immersed himself for the second time, came up and dried himself. They brought him white garments (as required by Leviticus 16:4). He put them on and washed his hands and feet. (Mishnah Yoma 3:6; Babylonian Talmud Yoma 34b.) Rabbi Meir taught that in the morning, he wore Pelusium linen worth 12 minas, and in the afternoon he wore Indian linen worth 800 zuz. But the sages said that in the morning, he wore garments worth 18 minas, and in the afternoon he wore garments worth 12 minas. The community paid for these sums, and the High Priest could spend more from his own funds if he wanted to. (Mishnah Yoma 3:7; Babylonian Talmud Yoma 34b.)
Rav Hisda asked why Leviticus 16:4 instructed the High Priest to enter the inner precincts (the Kodesh Hakodashim) to perform the Yom Kippur service in linen vestments instead of gold. Rav Hisda taught that it was because the accuser may not act as defender. Gold played the accuser because it was used in the Golden Calf, and thus gold was inappropriate for the High Priest when he sought atonement and thus played the defender. (Babylonian Talmud Rosh Hashanah 26a.)
A midrash taught that everything God created in heaven has a replica on earth. (And thus, since all that is above is also below, God dwells on earth just as God dwells in heaven.) Referring to a heavenly man, Ezekiel 9:11 says, “And, behold, the man clothed in linen.” And of the High Priest on earth, Leviticus 16:4 says, “He shall put on the holy linen tunic.” And the midrash taught that God holds the things below dearer than those above, for God left the things in heaven to descend to dwell among those below, as Exodus 25:8 reports, “And let them make Me a sanctuary, that I may dwell among them.” (Exodus Rabbah 33:4)
The Mishnah taught that the High Priest came to his bull (as required in Leviticus 16:3 and 6), which was standing between the hall and the altar with its head to the south and its face to the west. The High Priest stood on the east with his face to the west. And he pressed both his hands on the bull and made confession, saying: “O Lord! I have done wrong, I have transgressed, I have sinned before You, I and my house. O Lord! Forgive the wrongdoings, the transgressions, and the sins that I have committed, transgressed, and sinned before You, I and my house, as it is written in the Torah of Moses Your servant (in Leviticus 16:30): “For on this day shall atonement be made for you to cleanse you; from all your sins shall you be clean before the Lord.” And the people answered: “Blessed is the Name of God’s glorious Kingdom, forever and ever!” (Mishnah Yoma 3:8; Babylonian Talmud Yoma 35b.)
Rabbi Isaac contrasted the red cow in Numbers 19:3–4 and the bull that the High Priest brought for himself on Yom Kippur in Leviticus 16:3–6. Rabbi Isaac taught that a lay Israelite could slaughter one of the two, but not the other, but Rabbi Isaac did not know which was which. The Gemara reported that Rav and Samuel disagreed about the answer. Rav held it invalid for a lay Israelite to slaughter the red cow and valid for a lay Israelite to slaughter the High Priest’s bull, while Samuel held it invalid for a lay Israelite to slaughter the High Priest’s bull and valid for a lay Israelite to slaughter the red cow. The Gemara reported that Rav Zeira (or some say Rav Zeira in the name of Rav) said that the slaughtering of the red cow by a lay Israelite was invalid, and Rav deduced from this statement the importance that Numbers 19:3 specifies “Eleazar” and Numbers 19:2 specifies that the law of the red cow is a “statute” (and thus required precise execution). But the Gemara challenged Rav’s conclusion that the use of the terms “Eleazar” and “statute” in Numbers 19:2–3 in connection with the red cow decided the matter, for in connection with the High Priest’s bull, Leviticus 16:3 specifies “Aaron,” and Leviticus 16:34 calls the law of Leviticus 16 a “statute,” as well. The Gemara supposed that the characterization of Leviticus 16:34 of the law as a “statute” might apply to only the Temple services described in Leviticus 16, and the slaughtering of the High Preist’s bull might be regarded as not a Temple service. But the Gemara asked whether the same logic might apply to the red cow, as well, as it was not a Temple service, either. The Gemara posited that one might consider the red cow to have been in the nature of an offering for Temple upkeep. Rav Shisha son of Rav Idi taught that the red cow was like the inspection of skin diseases in Leviticus 13–14, which was not a Temple service, yet required a priest's participation. The Gemara then turned to Samuel’s position, that a lay Israelite could kill the red cow. Samuel interpreted the words “and he shall slay it before him” in Numbers 19:3 to mean that a lay Israelite could slaughter the cow as Eleazar watched. The Gemara taught that Rav, on the other hand, explained the words “and he shall slay it before him” in Numbers 19:3 to enjoin Eleazar not to divert his attention from the slaughter of the red cow. The Gemara reasoned that Samuel deduced that Eleazer must not divert his attention from the words “and the heifer shall be burnt in his sight” in Numbers 19:5 (which one could similarly read to imply an injunction for Eleazar to pay close attention). And Rav explained the words “in his sight” in one place to refer to the slaughtering, and in the other to the burning, and the law enjoined his attention to both. In contrast, the Gemara posited that Eleazar might not have needed to pay close attention to the casting in of cedarwood, hyssop, and scarlet, because they were not part of the red cow itself. (Babylonian Talmud Yoma 42a–b.)
The Mishah taught that High Priest then went back to the east of the Temple Court, north of the altar. The two goats required by Leviticus 16:7 were there, as was an urn containing two lots. The urn was originally made of boxwood, but Ben Gamala remade them in gold, earning him praise. (Mishnah Yoma 3:9; Babylonian Talmud Yoma 37a.) Rabbi Judah explained that Leviticus 16:7 mentioned the two goats equally because they should be alike in color, height, and value. (Babylonian Talmud Shevuot 13b.) The Mishnah taught that the High Priest shook the urn and brought up the two lots. On one lot was inscribed “for the Lord,” and on the other “for Azazel.” The Deputy High Priest stood at the High Priest’s right hand and the head of the ministering family at his left. If the lot inscribed “for the Lord” came up in his right hand, the Deputy High Priest would say “Mr. High Priest, raise your right hand!” And if the lot inscribed “for the Lord” came up in his left hand, the head of the family would say “Mr. High Priest, raise your left hand!” Then he placed them on the goats and said: “A sin-offering ‘to the Lord!’” (Rabbi Ishmael taught that he did not need to say “a sin-offering” but just “to the Lord.”) And then the people answered “Blessed is the Name of God’s glorious Kingdom, forever and ever!” (Mishnah Yoma 4:1; Babylonian Talmud Yoma 39a.)
Then the High Priest bound a thread of crimson wool on the head of the Azazel goat, and placed it at the gate from which it was to be sent away. And he placed the goat that was to be slaughtered at the slaughtering place. He came to his bull a second time, pressed his two hands on it and made confession, saying: “O Lord, I have dealt wrongfully, I have transgressed, I have sinned before You, I and my house, and the children of Aaron, Your holy people, o Lord, pray forgive the wrongdoings, the transgression, and the sins that I have committed, transgressed, and sinned before You, I and my house, and the children of Aaron, Your holy people. As it is written in the Torah of Moses, Your servant (in Leviticus 16:30): ‘For on this day atonement be made for you, to cleanse you; from all the sins shall you be clean before the Lord.’” And then the people answered: “Blessed is the Name of God’s glorious Kingdom, forever and ever!” (Mishnah Yoma 4:2; Babylonian Talmud Yoma 41b.) Then he killed the bull. (Mishnah Yoma 4:3; Babylonian Talmud Yoma 43b.)
Rabbi Isaac noted two red threads, one in connection with the red cow in Numbers 19:6, and the other in connection with the scapegoat in the Yom Kippur service of Leviticus 16:7–10 (which Mishnah Yoma 4:2 indicates was marked with a red thread). Rabbi Isaac had heard that one required a definite size, while the other did not, but he did not know which was which. Rav Joseph reasoned that because (as Mishnah Yoma 6:6 explains) the red thread of the scapegoat was divided, that thread required a definite size, whereas that of the red cow, which did not need to be divided, did not require a definite size. Rami bar Hama objected that the thread of the red cow required a certain weight (to be cast into the flames, as described in Numbers 19:6). Raba said that the matter of this weight is disputed by Tannaim. (Babylonian Talmud Yoma 41b.)
When Rav Dimi came from the Land of Israel, he said in the name of Rabbi Johanan that there were three red threads: one in connection with the red cow, the second in connection with the scapegoat, and the third in connection with the person with skin disease (the m’tzora) in Leviticus 14:4. Rav Dimi reported that one weighed ten zuz, another weighed two selas, and the third weighed a shekel, but he could not say which was which. When Rabin came, he said in the name of Rabbi Jonathan that the thread in connection with the red cow weighed ten zuz, that of the scapegoat weighed two selas, and that of the person with skin disease weighed a shekel. Rabbi Johanan said that Rabbi Simeon ben Halafta and the Sages disagreed about the thread of the red cow, one saying that it weighed ten shekels, the other that it weighed one shekel. Rabbi Jeremiah of Difti said to Rabina that they disagreed not about the thread of the red cow, but about that of the scapegoat. (Babylonian Talmud Yoma 41b–42a.)
Rabbi Joshua of Siknin taught in the name of Rabbi Levi that the Evil Inclination criticizes four laws as without logical basis, and Scripture uses the expression “statute” (chuk) in connection with each: the laws of (1) a brother’s wife (in Deuteronomy 25:5–10), (2) mingled kinds (in Leviticus 19:19 and Deuteronomy 22:11), (3) the scapegoat (in Leviticus 16:7–10), and (4) the red cow (in Numbers 19). (Numbers Rabbah 19:5.)
One would bring the High Priest the goat to be slaughtered, he would kill it, receive its blood in a basin, enter again the Sanctuary, and would sprinkle once upwards and seven times downwards. He would count: “one,” “one and one,” “one and two,” and so on. Then he would go out and place the vessel on the second golden stand in the sanctuary. (Mishnah Yoma 5:4; Babylonian Talmud Yoma 53b.)
Then the High Priest came to the scapegoat and laid his two hands on it, and he made confession, saying: “I beseech You, o Lord, Your people the house of Israel have failed, committed iniquity and transgressed before you. I beseech you, o Lord, atone the failures, the iniquities and the transgressions that Your people, the house of Israel, have failed, committed, and transgressed before you, as it is written in the Torah of Moses, Your servant (in Leviticus 16:30): ‘For on this day shall atonement be made for you, to cleanse you; from all your sins shall you be clean before the Lord.’” And when the Priests and the people standing in the Temple Court heard the fully pronounced Name of God come from the mouth of the High Priest, they bent their knees, bowed down, fell on their faces, and called out: “Blessed is the Name of God’s glorious Kingdom, forever and ever!” (Mishnah Yoma 6:2; Babylonian Talmud Yoma 66a.)
They handed the scapegoat over to him who was to lead it away. All were permitted to lead it away, but the Priests made it a rule not to permit an ordinary Israelite to lead it away. Rabbi Jose said that Arsela of Sepphoris once led it away, although he was not a priest. (Mishnah Yoma 6:3; Babylonian Talmud Yoma 66a.) The people went with him from booth to booth, except the last one. The escorts would not go with him up to the precipice, but watched from a distance. (Mishnah Yoma 6:5; Babylonian Talmud Yoma 67a.) The one leading the scapegoat divided the thread of crimson wool, and tied one half to the rock, the other half between the scapegoat horns, and pushed the scapegoat from behind. And it went rolling down and before it had reached half its way down the hill, it was dashed to pieces. He came back and sat down under the last booth until it grew dark. His garments unclean become unclean from the moment that he has gone outside the wall of Jerusalem, although Rabbi Simeon taught that they became unclean from the moment that he pushed it over the precipice. (Mishnah Yoma 6:6; Babylonian Talmud Yoma 67a.)
The Sages taught that if one pushed the goat down the precipice and it did not die, then one had to go down after the goat and kill it. (Tosefta Kippurim (Yoma) 3:14.)
The Mishnah interpreted Leviticus 16:21 to teach that the goat sent to Azazel could atone for all sins, even sins punishable by death. (Mishnah Shevuot 1:6; Babylonian Talmud Shevuot 2b.)
They would set up guards at stations, and from these would waive towels to signal that the goat had reached the wilderness. When the signal was relayed to Jerusalem, they told the High Priest: “The goat has reached the wilderness.” Rabbi Ishmael taught that they had another sign too: They tied a thread of crimson to the door of the Temple, and when the goat reached the wilderness, the thread would turn white, as it is written in Isaiah 1:18: “Though your sins be as scarlet, they shall be as white as snow.” (Mishnah Yoma 6:8; Babylonian Talmud Yoma 68b.)
The Mishnah compared the person who burned the red cow in Numbers 19:8, the person who burned the bulls burned pursuant to Leviticus 4:3–21 or 16:27, and the person who led away the scapegoat pursuant to Leviticus 16:7–10 and 26. These persons rendered unclean the clothes worn while doing these acts. But the red cow, the bull, and the scapegoat did not themselves render unclean clothes with which they came in contact. The Mishnah imagined the clothing saying to the person: “Those that render you unclean do not render me unclean, but you render me unclean.” (Mishnah Parah 8:3.)
Rabbi Eliezer noted that both Leviticus 16:27 (with regard to burning the Yom Kippur sin offerings) and Numbers 19:3 (with regard to slaughtering the red cow) say “outside the camp.” Rabbi Eliezer concluded that both actions had to be conducted outside the three camps of the Israelites, and in the time of the Temple in Jerusalem, both actions had to be conducted to the east of Jerusalem. (Babylonian Talmud Yoma 68a.)
Chapter 8 of tractate Yoma in the Mishnah and Babylonian Talmud interpreted the laws of self-denial in Leviticus 16:29–34. (Mishnah Yoma 8:1–9; Babylonian Talmud Yoma 73b–88a.) The Mishnah taught that on Yom Kippur, one must not eat, drink, wash, anoint oneself, put on sandals, or have sexual intercourse. Rabbi Eliezer (whom the halachah follows) taught that a king or bride may wash the face, and a woman after childbirth may put on sandals. But the sages forbad doing so. (Mishnah Yoma 8:1; Babylonian Talmud Yoma 73b.) The Mishnah held a person culpable to punishment for eating an amount of food equal to a large date (with its pit included), or for drinking a mouthful of liquid. For the purpose of calculating the amount consumed, one combines all amounts of food together, and all amounts liquids together, but not amounts of foods together with amounts of liquids. (Mishnah Yoma 8:2; Babylonian Talmud Yoma 73b.) The Mishnah obliged one who unknowingly or forgetfully ate and drank to bring only one sin-offering. But one who unknowingly or forgetfully ate and performed labor had to bring two sin-offerings. The Mishnah did not hold one culpable who ate foods unfit to eat, or drank liquids unfit to drink (like fish-brine). (Mishnah Yoma 8:3; Babylonian Talmud Yoma 81a.) The Mishnah taught that one should not afflict children at all on Yom Kippur. In the two years before they become Bar or Bat Mitzvah, one should train children to become used to religious observances (for example by fasting for several hours). (Mishnah Yoma 8:4; Babylonian Talmud Yoma 82a.) The Mishnah taught that one should give food to a pregnant woman who smelled food and requested it. One should feed to a sick person at the direction of experts, and if no experts are present, one feeds a sick person who requests food. (Mishnah Yoma 8:5; Babylonian Talmud Yoma 82a.) The Mishnah taught that one may even give unclean food to one seized by a ravenous hunger, until the person’s eyes are opened. Rabbi Matthia ben Heresh said that one who has a sore throat may drink medicine even on the Sabbath, because it presented the possibility of danger to human life, and every danger to human life suspends the laws of the Sabbath. (Mishnah Yoma 8:6; Babylonian Talmud Yoma 83a.)
The Mishnah taught that death and observance of Yom Kippur with penitence atone for sin. Penitence atones for lighter sins, while for severer sins, penitence suspends God’s punishment, until Yom Kippur comes to atone. (Mishnah Yoma 8:8; Babylonian Talmud Yoma 85b.) The Mishnah taught that no opportunity for penance will be given to one who says: “I shall sin and repent, sin and repent.” And Yom Kippur does not atone for one who says: “I shall sin and Yom Kippur will atone for me.” Rabbi Eleazar ben Azariah derived from the words “From all your sins before the Lord shall you be clean” in Leviticus 16:30 that Yom Kippur atones for sins against God, but Yom Kippur does not atone for transgressions between one person and another, until the one person has pacified the other. Rabbi Akiba said that Israel is fortunate, for just as waters cleanse the unclean, so does God cleanse Israel. (Mishnah Yoma 8:9; Babylonian Talmud Yoma 85b.)
Rabbi Eleazar interpreted the words of Leviticus 16:30, “from all your sins shall you be clean before the Lord,” to teach that the Day of Atonement expiates sins that are known only to God. (Babylonian Talmud Keritot 25b.)
Mar Zutra taught that the merit of a fast day lies in the charity dispensed. (Babylonian Talmud Berakhot 6b.)
The Gemara told that a poor man lived in Mar Ukba’s neighborhood to whom he regularly sent 400 zuz on the eve of every Yom Kippur. Once Mar Ukba sent his son to deliver the 400 zuz. His son came back and reported that the poor man did not need Mar Ukba’s help. When Mar Ukba asked his son what he had seen, his son replied that they were sprinkling aged wine before the poor man to improve the aroma in the room. Mar Ukba said that if the poor man was that delicate, then Mar Ukba would double the amount of his gift and send it back to the poor man. (Babylonian Talmud Ketubot 67b.)
Rabbi Eleazar taught that when the Temple stood, a person used to bring a shekel and so make atonement. Now that the Temple no longer stands, if people give for charity, all will be well, and if they do not, heathens will come and take from them forcibly (what they should have given away). And even so, God will reckon to them as if they had given charity, as Isaiah 60:17 says, “I will make your exactors righteousness [צְדָקָה, tzedakah].” (Babylonian Talmud Bava Batra 9a.)
Rav Bibi bar Abaye taught that on the eve of the Day of Atonement, a person should confess saying: "I confess all the evil I have done before You; I stood in the way of evil; and as for all the evil I have done, I shall no more do the like; may it be Your will, O Lord my God, that You should pardon me for all my iniquities, and forgive me for all my transgressions, and grant me atonement for all my sins." This is indicated by Isaiah 55:7, which says, "Let the wicked forsake his way, and the man of iniquity his thoughts." Rabbi Isaac compared it to a person fitting together two boards, joining them one to another. And Rabbi Jose ben Hanina compared it to a person fitting together two bed-legs, joining them one to another. (This harmoniously does a person become joined to God when the person genuinely repents.) (Leviticus Rabbah 3:3.)
Our Rabbis taught that the obligation to confess sins comes on the eve of the Day of Atonement, as it grows dark. But the Sages said that one should confess before one has eaten and drunk, lest one become inebriated in the course of the meal. And even if one has confessed before eating and drinking, one should confess again after having eaten and drunk, because perhaps some wrong happened during the meal. And even if one has confessed during the evening prayer, one should confess again during the morning prayer. And even if one has confessed during the morning prayer, one should do so again during the Musaf additional prayer. And even if one has confessed during the Musaf, one should do so again during the afternoon prayer. And even if one has done so in the afternoon prayer, one should confess again in the Ne'ilah concluding prayer. The Gemara taught that the individual should say the confession after the (silent recitation of the) Amidah prayer, and the public reader says it in the middle of the Amidah. Rav taught that the confession begins: “You know the secrets of eternity . . . .” Samuel, however, taught that the confession begins: “From the depths of the heart . . . .” Levi said: “And in Your Torah it is said, [‘For on this day He shall make atonement for you.’]” (Leviticus 16:30.) Rabbi Johanan taught that the confession begins: “Lord of the Universe, . . . .” Rav Judah said: “Our iniquities are too many to count, and our sins too numerous to be counted.” Rav Hamnuna said: “My God, before I was formed, I was of no worth, and now that I have been formed, it is as if I had not been formed. I am dust in my life, how much more in my death. Behold, I am before You like a vessel full of shame and reproach. May it be Your will that I sin no more, and what I have sinned wipe away in Your mercy, but not through suffering.” That was the confession of sins used by Rav all the year round, and by Rav Hamnuna the younger, on the Day of Atonement. Mar Zutra taught that one should say such prayers only if one has not already said, “Truly, we have sinned,” but if one has said, “Truly, we have sinned,” no more is necessary. For Bar Hamdudi taught that once he stood before Samuel, who was sitting, and when the public reader said, “Truly, we have sinned,” Samuel rose, and so Bar Hamdudi inferred that this was the main confession. (Babylonian Talmud Yoma 87b.)
Rav Kruspedai said in the name of Rabbi Johanan that on Rosh Hashanah, three books are opened in heaven — one for the thoroughly wicked, one for the thoroughly righteous, and one for those in between. The thoroughly righteous are forthwith inscribed definitively in the book of life. The thoroughly wicked are forthwith inscribed definitively in the book of death. And the fate of those in between is suspended from Rosh Hashanah to Yom Kippur. If they deserve well, then they are inscribed in the book of life; if they do not deserve well, then they are inscribed in the book of death. Rabbi Abin said that Psalm 69:29 tells us this when it says, “Let them be blotted out of the book of the living, and not be written with the righteous.” “Let them be blotted out from the book” refers to the book of the wicked. “Of the living” refers to the book of the righteous. “And not be written with the righteous” refers to the book of those in between. Rav Nahman bar Isaac derived this from Exodus 32:32, where Moses told God, “if not, blot me, I pray, out of Your book that You have written.” “Blot me, I pray” refers to the book of the wicked. “Out of Your book” refers to the book of the righteous. “That you have written” refers to the book of those in between. (Babylonian Talmud Rosh Hashanah 16b.)
Rav Mana of Sha'ab (in Galilee) and Rav Joshua of Siknin in the name of Rav Levi compared repentance at the High Holidays to the case of a province that owed arrears on its taxes to the king, and the king came to collect the debt. When the king was within ten miles, the nobility of the province came out and praised him, so he freed the province of a third of its debt. When he was within five miles, the middle-class people of the province came out and praised him, so he freed the province of another third of its debt. When he entered the province, all the people of the province — men, women, and children — came out and praised him, so he freed them of all of their debt. The king told them to let bygones be bygones; from then on they would start a new account. In a similar manner, on the eve of Rosh Hashanah, the leaders of the generation fast, and God absolves them of a third of their iniquities. From Rosh Hashanah to Yom Kippur, private individuals fast, and God absolves them of a third of their iniquities. On Yom Kippur, everyone fasts — men, women and children — and God tells Israel to let bygones be bygones; from then onwards we begin a new account. From Yom Kippur to Sukkot, all Israel are busy with the performance of religious duties. One is busy with a sukkah, one with a lulav. On the first day of Sukkot, all Israel stand in the presence of God with their palm-branches and etrogs in honor of God's name, and God tells them to let bygones be bygones; from now we begin a new account. Thus in Levitcus 23:40, Moses exhorts Israel: "You shall take on the first day [of Sukkot] the fruit of goodly trees, branches of palm trees and the boughs of thick trees, and willows of the brook; and you shall rejoice before the Lord your God." Rabbi Aha explained that the words, "For with You there is forgiveness," in Psalm 130:4signify that forgiveness waits with God from Rosh Hashanah onward. And forgiveness waits that long so (in the words of Psalm 130:4) "that You may be feared" and God may impose God's awe upon God’s creatures (through the suspense and uncertainty). (Leviticus Rabbah 30:7.)
Rabban Simeon ben Gamaliel said that there never were greater days of joy in Israel than the 15th of Av and Yom Kippur. On those days, the daughters of Jerusalem would come out in borrowed white garments, dance in the vineyards, and exclaim to the young men to lift up their eyes and choose for themselves. (Mishnah Taanit 4:8; Babylonian Talmud Taanit 26b.)
A Tanna taught that the prohibition of the high places stated in Leviticus 17:3–4 took place on the first of Nisan. The Tanna taught that the first of Nisan took ten crowns of distinction by virtue of the ten momentous events that occurred on that day. The first of Nisan was: (1) the first day of the Creation (as reported in Genesis 1:1–5), (2) the first day of the princes’ offerings (as reported in Numbers 7:10–17), (3) the first day for the priesthood to make the sacrificial offerings (as reported in Leviticus 9:1–21), (4) the first day for public sacrifice, (5) the first day for the descent of fire from Heaven (as reported in Leviticus 9:24), (6) the first for the priests’ eating of sacred food in the sacred area, (7) the first for the dwelling of the Shechinah in Israel (as implied by Exodus 25:8), (8) the first for the Priestly Blessing of Israel (as reported in Leviticus 9:22, employing the blessing prescribed by Numbers 6:22–27), (9) the first for the prohibition of the high places (as stated in Leviticus 17:3–4), and (10) the first of the months of the year (as instructed in Exodus 12:2). Rav Assi of Hozna'ah deduced from the words, “And it came to pass in the first month of the second year, on the first day of the month,” in Exodus 40:17 that the Tabernacle was erected on the first of Nisan. (Babylonian Talmud Shabbat 87b.)
The Gemara interpreted the prohibition on consuming blood in Leviticus 17:10 to apply to the blood of any type of animal or fowl, but not to the blood of eggs, grasshoppers, and fish. (Babylonian Talmud Keritot 20b–21a.)
Applying the prohibition against following the ways of the Canaanites in Leviticus 18:3, the Sages of the Mishnah prohibited going out with talismans like a locust's egg, a fox's tooth, or a nail from a gallows, but Rabbi Meir allowed it, and the Gemara reported that Abaye and Rava agreed, excepting from the prohibition of Leviticus 18:3 any practice of evident therapeutic value. (Mishnah Shabbat 6:10; Babylonian Talmud Shabbat 67a.)
Leviticus 18:4 calls on the Israelites to obey God’s “statutes” (chukim) and “ordinances” (mishpatim). The Rabbis in a Baraita taught that the “ordinances” (mishpatim) were commandments that logic would have dictated that we follow even had Scripture not commanded them, like the laws concerning idolatry, adultery, bloodshed, robbery, and blasphemy. And “statutes” (chukim) were commandments that the Adversary challenges us to violate as beyond reason, like those relating to shaatnez (in Leviticus 19:19 and Deuteronomy 22:11), halizah (in Deuteronomy 25:5–10), purification of the person with tzaraat (in Leviticus 14), and the scapegoat (in Leviticus 16:7–10). So that people do not think these “ordinances” (mishpatim) to be empty acts, in Leviticus 18:4, God says, “I am the Lord,” indicating that the Lord made these statutes, and we have no right to question them. (Babylonian Talmud Yoma 67b.)
Rabbi Ishmael interpreted the words “he shall live by them” in Leviticus 18:5 to teach that a person should live by the laws, not die by them, and thus one could transgress a commandment to avoid death. And Rabbi Johanan reported in the name of Rabbi Simeon ben Jehozadak that a majority in the house of Nithza in Lod voted that a person could transgress any laws to avoid death, except idolatry, incest, or murder. But Rav Dimi taught that one could sin to avoid death only in times when there was no oppressive royal decree against observing the Torah, but in times of such a decree, one needed to suffer martyrdom rather than transgress even a minor precept. And Rabin said in the name of Rabbi Johanan that even absent such a royal decree, sinning to save one’s life was permitted only in private; whereas in public, one needed to suffer martyrdom rather than violate even a minor precept. (Babylonian Talmud Sanhedrin 74a.)
The Gemara interpreted Leviticus 18:7 to prohibit a man from lying with his father's wife, whether or not she was his mother, and whether or not the father was still alive. (Babylonian Talmud Sanhedrin 54a.)
Rav Awira taught (sometimes in the name of Rabbi Ammi, sometimes in the name of Rabbi Assi) that the words “And the child grew, and was weaned (va-yigamal, וַיִּגָּמַל), and Abraham made a great feast on the day that Isaac was weaned” in Genesis 21:8 teach that God will make a great feast for the righteous on the day that God manifests (yigmol) God’s love to Isaac’s descendants. After they have eaten and drunk, they will ask Abraham to recite the Grace after meals (Birkat Hamazon), but Abraham will answer that he cannot say Grace, because he fathered Ishmael. Then they will ask Isaac to say Grace, but Isaac will answer that he cannot say Grace, because he fathered Esau. Then they will ask Jacob, but Jacob will answer that he cannot, because he married two sisters during both their lifetimes, which Leviticus 18:18 was destined to forbid. Then they will ask Moses, but Moses will answer that he cannot, because God did not allow him to enter the Land of Israel either in life or in death. Then they will ask Joshua, but Joshua will answer that he cannot, because he was not privileged to have a son, for 1 Chronicles 7:27 reports, “Nun was his son, Joshua was his son,” without listing further descendants. Then they will ask David, and he will say Grace, and find it fitting for him to do so, because Psalm 116:13 records David saying, “I will lift up the cup of salvation, and call upon the name of the Lord.” (Babylonian Talmud Pesachim 119b.)
A Baraita was taught in the Academy of Eliyahu: A certain scholar diligently studied Bible and Mishnah, and greatly served scholars, but nonetheless died young. His wife carried his tefillin to the synagogues and schoolhouses and asked if Deuteronomy 30:20 says, “for that is your life, and the length of your days,” why her husband nonetheless died young. No one could answer her. On one occasion, Eliyahu asked her how he was to her during her days of white garments — the seven days after her menstrual period — and she reported that they ate, drank, and slept together without clothing. Eliyahu explained that God must have slain him because he did not sufficiently respect the separation that Leviticus 18:19 requires. (Babylonian Talmud Shabbat 13a–b.)
Mishnah Sanhedrin 7:7 and Babylonian Talmud Sanhedrin 64a–b interpreted the laws prohibiting passing one’s child through the fire to Molech in Leviticus 18:21 and 20:1–5, and Deuteronomy 18:10.
Rabbi Judah ben Pazzi deduced from the juxtaposition of the sexual prohibitions of Leviticus 18 and the exhortation to holiness in Leviticus 19:2 that those who fence themselves against sexual immorality are called holy, and Rabbi Joshua ben Levi taught that wherever one finds a fence against sexual immorality, one will also find sanctity. (Leviticus Rabbah 24:6.)
According to Sefer ha-Chinuch, there are 2 positive and 26 negative commandments in the parshah:
(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 2:275–377. Jerusalem: Feldheim Pub., 1984. ISBN 0-87306-296-5.)
The haftarah for the parshah is:
Both the parshah (in Leviticus 18) and the haftarah (in Ezekiel 22:10–11) address prohibited sexual practices.
When the parshah coincides with Shabbat HaGadol (the special Sabbath immediately before Passover — as it does in 2011 and 2014), the haftarah is Malachi 3:4–24.
Shabbat HaGadol means “the Great Sabbath,” and the haftarah for the special Sabbath refers to a great day that God is preparing. (Malachi 3:17–19)
When parshah Acharei is combined with parshah Kedoshim (as it is in 2012, 2013, 2015, 2017, and 2018), the haftarah is the haftarah for parshah Kedoshim:
In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parshah. For parshah Acharei, Sephardi Jews apply Maqam Hijaz, the maqam that expresses mourning and sadness. This maqam is appropriate for this parshah because the parshah alludes to the deaths of Nadab and Abihu, the first two sons of Aaron.
The parshah has parallels or is discussed in these sources:
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