Parashá 29 Acharei mot

Leviticus 16: 1 – 18:30

By K. Blad ©

Second edition 2013-14 (5774)

Lucrative copying not allowed.

Torah readings (when Acharei against is read separately)

1. 16: 1-17
2. 16: 18-24
3. 16: 25-34
4. 17: 1-7
5. 17: 8 – 18: 5
6. 18: 6-21
7. 18: 22-30
8. Maftir: 18: 27-30

Torah readings  (when Acharei is read together with Kedoshim) :

1. 16: 1-24
2. 16:25 – 17: 7
3. 17: 8 – 18:21
4. 18:22 – 19:14
5. 19: 15-32
6. 19:33 – 20: 7
7. 20: 8-27
8. Maftir: 20: 25-27

Haftará: Ezekiel 22: 1-19 (A); 22: 1-16 (S)

Acharei mot

Means “after death”.

Comments

First aliján, 16: 1-17

Vajikrá 16 is one of the most important chapters of the Torán. There are instructions on the Day of Atonement, yom hakippurim , which falls on the 10th day of the seventh month, tishrí. This was the only day of the year that the high priest could enter the most secluded area and sacrifice incense and blood in the presence of HaShem. The purpose of this service is to grossly cleanse the tabernacle from the sins that were stored up throughout the year through the uncleannesses of the children of Israel. Although HaShem had given clear instructions on how the children of Israel could stay away from ritual uncleanness so that the sanctuary would not be defiled, it was inevitable. If anyone who was unclean went into the tabernacle, it was unclean. Someone could have gone in there without noticing that he was unclean. Another might have forgotten that he was unclean and therefore went inside. Therefore, HaShem institutes this Day of Atonement to cleanse the objects of the earthly tabernacle.

On this day, HaShem also shows man that he can reconcile with Him. It is the great day of atonement. Reconciliation between HaShem and man is the central theme throughout Scripture, and in this chapter we see how that reconciliation can take place. HaShem’s wrath rests on man because of his sins. It is a wrath that is deadly to man. The only thing that can calm that anger is that HaShem shows mercy. That mercy is shown to man through the atonement based on the bloody sacrifices of innocent lives, as it is written in Leviticus 17:11:

For the life of the body is in the blood, and I have given it to the altar to make atonement for your souls. It is the blood that brings reconciliation through the soul that is in it. ” (SFB)

This chapter is also one of the best texts showing what happened to the Messiah Yeshua before and after his resurrection when he was ordained to the high priesthood in the order of Malki-Tsedek. He went into the heavenly tabernacle and cleansed it with his own blood, as it is written in Hebrews 9: 22-26:

“According to the Torah, almost everything is purified with blood, and without blood being shed, no forgiveness is given. Thus the images of the heavenly things must be purified by these means, but the heavenly things themselves are purified with better sacrifices than those means. For the Messiah did not enter into a sanctuary made with hands, which is only an image of the real sanctuary. He went into heaven itself to now appear before God for our sake. Nor did he go in to sacrifice himself many times, as the high priest each year enters the most secluded area with blood that is not his own. In that case, he would have had to suffer many times since the foundation of the world. But now he has appeared once and for all to the end of the ages, to eradicate sin through his sacrifice. ” (SFB revised)

The 10th day of the seventh month is reflected in the 10th day of the first month. On the 10th day of the first month, a lamb was brought into every home in Egypt where the Passover was to be celebrated , in order to then be able to leave slavery under King Pharaoh. The Passover lamb was appointed on the 10th day of the first month and then sacrificed on the 14th day. The 10th day of the seventh month is therefore related to the Passover lamb. The blood of the Passover lamb protected the firstborn from death . The flesh of the lamb produced vitality and healing in the weak and sick bodies. In a similar way, the sacrifices made during the Yom Hakippurim are reconciledThe sins of the children of Israel to save them from death, as it is written in Leviticus 16:30:

For in that day shall atonement be made for you, to cleanse you. You shall be cleansed from all your sins before HaShem. ” (SFB revised)

Pesach is intimately connected with yom kippur . In the same way, the Messiah Yeshua’s death, which occurred during Pesach , fulfilled much of the Yom Kippur service in the heavenly tabernacle. He has entered the most secluded area of ​​heaven and remained there for almost 2,000 years. Since the High Priest not only entered the most secluded area of ​​the earthly tabernacle, but also went out from there and blessed the people, we know that the Messiah will not stay in the most secluded area in heaven, but go out from there to bless Israel. people and all of humanity. The Messiah has thus fulfilled half a yom kippurservice. When he returns to earth, he will fulfill the rest. In that day all the sin of those who have put their hope in him will be blotted out, as it is written in Hebrews 9: 27-28:

“And just as it is ordained for man to die once and then be judged, so the Messiah was sacrificed once to bear the sins of many, and he will appear a second time, not to bear sin but to save those who waiting for him. ” (SFB revised)

16: 1 “HaShem spoke to Moshe, after the death of the two sons of Aharon, who died when they appeared before HaShem.” (SFB revised) – According to Nachmánides, this was said the day after Aharon’s sons entered the tabernacle with foreign fire and died. Rashi, on the other hand, believes that it was the same day they died, ie the first day of the month nissan ( aviv ). During the month of aviv , just before the Passover feast, the message of yom kippur was given . It also connects the Passover celebration with Yom Hakippurim , as it is written in John 1:29:

The next day he saw Yeshua coming, and he said, “Behold the Lamb of God, who takes away the sin of the world.” (SFB revised)

“Then … had died” – The name of this parashá is just acharei mot , “after death”. It teaches us that this message also speaks of what would happen to the Messiah after his death. After his death, Mashiach entered the most secluded area of ​​the heavenly mishkan and thus fulfilled this prophetic shadow, as it is written in Hebrews 9: 11-12:

“But now the Messiah has come as high priest for the good that we have. Through the larger and more perfect tabernacle that is not made by hands, that is, that does not belong to this creation, he went once and for all into the most secluded area, not with the blood of goats and calves but with his own blood, and won an eternal redemption. ” (SFB revised)

16: 2 “And HaShem said unto Moses, Speak unto Aharon thy brother, that he enter not into the sanctuary at any time within the mercy seat, before the mercy seat which is upon the ark, lest he die. For I will manifest myself in the cloud over the mercy seat. ” (SFB revised) – As high priest, Aharon had access to the most secluded area, but only once a year. However, Moshé could go in there at any time.

The ban on entering the most secluded area comes just after word of the death of Aharon’s sons. It gives us a hint that they might have tried to go in there without permission, which in that case would be one of the reasons why they died. To avoid this being repeated, HaShem gave very clear instructions on how to go in there and who is allowed to go in there.

The Hebrew word translated as “chair of grace” is kappora [1] which means “blanket”, “cover”, “lid”. It comes from the root kafar [2] which means “cover (with tar)”, “transfer”, but also “forgive”, “acquit”, “replace”, “atone”. It is the same root that is found in the word day of atonement, yom hakippurim , which is also called yom kippur , cf. Leviticus 23:27; 25: 9. In the Septuagint, the Hebrew word “kapporet” has been translated into Greek as hilasterion , [3] meaning “sacrifice of atonement,” “place of atonement,” “place of atonement.” The word hilasterion comes from hilaskomai [4] which means “atone”, “reconcile”, “appease”, “atone”, “make amends”. The mercy seat is seen as HaShem’s throne on earth.

It teaches us that the lid not only served to cover the ark, but also as a place where sins were atoned for and where HaShem revealed His mercy and forgiveness. It is the place where HaShem and man are reconciled. Therefore, it has also been translated as “the throne of grace,” as it is written in Hebrews 4: 14-16:

“Now that we have a great high priest, Yeshua, the Son of God, who has ascended through the heavens, let us hold fast our confession. For we do not have a high priest who can not sympathize with our weaknesses, but one who was tempted in everything like us, but without sin. Let us therefore boldly approach unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. ” (SFB revised)

The atonement, the mercy seat, the lid on the ark, could only be visited by a single person once a year. When the Messiah came, however, he was publicly presented as a place of atonement, a seat of grace, as it is written in Romans 3: 25-26:

“God has made him through his blood, as a throne of grace, to be received through faith. So he wanted to show his righteousness, because he had left unpunished the sins that had been committed before, during the time of God’s patience. In the present time he wanted to show his righteousness: that he himself is righteous, when he declares the righteous one who believes in Yeshua. ” (SFB revised)

The Greek word translated “chair of grace” is hilasterion , as we have seen before. This word occurs only in two places in the Greek texts of the Messianic Texts. In Hebrews 9: 5 it was also translated as “the throne of grace.” As we have seen before, hilasterion is the translation that LXX makes of the Hebrew word kapporet . The cloak is the lid that covers the ark of the testimony. The Greek text at Romans 3:25 thus teaches us that the Messiah was presented as a place of atonement, as a mercy seat, as a lid on the ark that is in the most secluded place in the heavenly and earthly temples. When Yeshua died, he was publicly portrayed as a place of atonement, linking his death with Yom Kippur. When the Messiah was bloodily executed, all mankind could see that there is purification and eternal destruction of sins, not only for the Jews, but also for the whole world, as it is written in 1 John 2: 2:

“He is the propitiation for our sins, and not for ours but also for the sins of the whole world.” (SFB)

In 1 John 4:10 it is written:

“Love does not consist in the fact that we have loved God but in the fact that he has loved us and sent his Son to atone for our sins.” (SFB)

The meeting place between HaShem and man is on top of the ark in the temple, as it is written in Exodus 25:22:

“There I will make myself known to you. And I will speak with thee of the mercy seat, from the place between the two cherubims, which is upon the ark of the testimony; (SFB)

Exodus 30: 6 says:

“You shall set the altar before the pardon that hangs in front of the ark of the testimony. It shall stand before the mercy seat that is on top of the testimony, where I will reveal myself to you. ” (SFB)

According to the Greek text of Romans 3:25, Yeshua was exposed as a mercy seat to the whole world. Just as the mercy seat was a meeting place between HaShem and Moses, the Messiah’s sacrifice is a meeting place between HaShem and mankind, as it is written in John 12: 32-33:

“And when I have been lifted up from the earth, I will draw all people to myself.” (SFB revised) This he said to indicate in what way he would die. ” (SFB)

The mercy seat is a place where HaShem shows itself in an extraordinary way. The mercy seat is available on three different levels:

1. In the tabernacle and the temple on earth.
2. In the body of the Messiah who is a temple.
3. In the heavenly temple.

As HaShem revealed himself in an extraordinary way through Mashiach ‘s death and resurrection, he thereby reveals his qualities. We will mention four of them here:

1. His righteousness. God’s righteousness requires that the sinner be put to death. In order to forgive the sinner, HaShem must provide her with a replacement. Without a substitute who is a brother to the sinner, it is impossible to obtain childbirth. An animal can not replace a human. If HaShem had freed man from sin and death by animal sacrifice, he would not be righteous. Through the death of Yeshua, the Eternal reveals that he is completely righteous when he forgives the sinner, cf. Romans 3: 25-26.
2. His mercy and love. Through the death of Yeshua, all people on earth can become eternal children of God through the remission of sins and deliverance from death, cf. John 3:16; 1 John 3: 1.
3. His faithfulness. Through the death and resurrection of the Messiah on the third day, HaShem fulfills his promises made to the prophets.
4. His power. HaShem’s tremendous power was revealed by Yeshua being raised from the dead and having his body transformed into immortal and being glorified when all power was subject to him, cf. Ephesians 1: 19-21.

16: 3 “This shall Aaron take with him when he goeth in unto the holy place: a bullock for a sin offering, and a ram for a burnt offering.” (SFB revised) – Aharon could only enter the most secluded area through the vicarious animals associated with the Messiah’s death. It teaches us that Yeshua’s death is the basis for man to approach HaShem.

During temple time, the hakohen hagadol, the high priest, prepared a week before the most important day of the year. He left his home to spend his last week in the sanctuary. For seven days he purified himself from the purifying water from the red cow, if he had touched any corpse without noticing it, as it is written in Numbers 19: 11-13:

“Whosoever toucheth a dead person shall be unclean seven days. He shall purify himself with the water on the third day and on the seventh day, and he shall be clean. But if he does not purify himself on the third day and on the seventh day, he will not be cleansed. Whosoever toucheth a dead body, or a dead body, and purifieth himself, he purifieth the tabernacle of HaShem, and shall be cut off from Israel. Since the purification water has not been sprinkled on him, he is unclean. His impurity is still there. ” (SFB revised)

During these seven days he was also instructed by wise disciples sent to him by the Sanhedrin, the great council. It was because he would fulfill the yom kippur service in a right way. A replacement was also prepared who would be on hand if the high priest became tame , ritually unclean, and unable to serve. They read and rehearsed Leviticus 16 and the laws, the halachot , which were about the Day of Atonement, until the high priest taught them properly. During that week, he also sacrificed incense and lit menorahs .

The day before Yom Kippur , he was approached with the animals that had been reserved for this occasion so that he could recognize them well. On the last day, the wise disciples were replaced by a group of kohanim (priests) who helped the high priest practice the art of pouring incense into his hands with a spoon. This would then be done before HaShem in the most secluded area. This was one of the most difficult things because not a single grain of incense was spilled on the earth.

The night before the big day, the high priest did not sleep. He read texts from Job, Ezra, the Chronicles, and Daniel to stay awake. If he fell asleep, the young priests woke him up by making noise with their fingers. If he became drowsy, he could stand up for a while on the cold temple floor. There were also other people in Jerushalajim who were watching that night. They read and prayed and prepared for the big day.

16: 4 “He shall put on the linen cloth, and put the linen breeches upon his body, and shall gird himself with a girdle of linen, and put a linen miter upon his head. These are the separate garments, and before he puts them on, he must bathe his body in water. ” (SFB revised) – When the high priest went before HaShem’s face in the most secluded area, he was wearing a special robe that consisted of four linen garments. Every year new clothes were made for this special occasion. The ordinary clothes, which consisted of eight garments, were worn by the high priest during his daily service. They were made of a mixture of gold and precious stones as well as fabrics and colors that came from both the animal kingdom and the plant kingdom. The clothes used to enter the most secluded area came exclusively from the plant kingdom.

Linen appears for the first time in the Scriptures in Genesis 41:42, where it is said of Joseph who was clothed in linen by Pharaoh when he was exalted. It teaches us that there is a connection between Joseph’s exaltation after being in prison and the priestly ministry during Yom Kippur . All this leads us to the Messiah’s son Joseph who was clothed in linen when he died. It is a sign of the Malki-Tsedian ministry that he would enter after his resurrection, cf. John 19:40.

“Bathe his body in water” – On Yom Kippur , the high priest made tevilá with his whole body a total of five times. Every time he changed clothes, he dipped his whole body in water and washed his hands and feet before and after. In all, he washed his hands and feet ten times that day.

He first did a tevilá (cleansing baptism) before putting on the golden garments to begin the service he performed every day as high priest. He then poured water on his hands and feet and offered the daily morning sacrifice, which consisted of a lamb. He burned incense on the altar of incense and cleaned the menorah , the candlestick. Then he offered his daily meal offering, mincha , and some of the extra offerings, musaf , which belonged to Yom Kippur , as it is written in Numbers 29: 7-11:

“On the tenth day of the seventh month you shall have a solemn assembly. You must then fast and not perform any work. As an ascension sacrifice to a sweet fragrance for HaShem, you shall offer a young bull, a ram, seven perfect lambs without blemish, and a meal offering for the fine flour mixed with oil: three tenths of an ephah to the bull, two tenths of an ephah to the ram, and one tenth of an ephah to another each of the seven lambs. And ye shall offer a kid of the goats for a sin offering, beside the atonement for the sin offering, and the daily burnt offering, with their meat offering and their drink offerings. ” (SFB revised)

Then he cleaned his hands and feet and took off his golden clothes. He dipped himself in water and put on the clothes that had been made of the finest linen, just at that moment. He poured water once more on his hands and feet and was so ready for the next part of the service.

16: 5   “Of the congregation of the children of Israel he shall have two goats for a sin offering, and one ram for a burnt offering.” (SFB revised) – These animals were given so that the people would be reconciled.

16: 6   “And Aaron shall offer his bullock of the sin offering, and make an atonement for himself, and for his house.” (SFB revised) – According to Rashi, this is about the same young bull mentioned in verse 3. The high priest had to pay for it himself. Now he lays his hands on the young bull’s head and confesses his own and his family’s sins. According to Rashí, the word “atonement” in this verse means a confession. Reconciliation usually has to do with blood. According to Rambam [5] , Aharon uttered these words:

“HaShem, have mercy. I have sinned unintentionally. I have committed offenses intentionally and in a rude manner before you, both me and my family. HaShem, have mercy on my family and on me and atone for the sins that we have committed without will and the transgressions that we have committed willfully against you, as you say in your servant Moshés Torá (Leviticus 16:30): in that day he will bring reconciliation to cleanse you. From all your   sins you will be cleansed before HaShem. “

During all the confessions made by the high priest during the day, he uttered the four-letter name of God, iodine, he and waw, he , a total of ten times. When the people heard the name pronounced, they bent down to the ground and confessed the following words:

“ Baruch shem kevod malchutó leolam vaed. (Blessed be the name of his glorious kingdom forever).

16: 7 “And he shall take the two goats, and put them in the presence of the LORD at the door of the tabernacle of the congregation.” (SFB revised) – The two bucks must be similar to each other, in appearance, weight and height. They were purchased with the help of the congregation’s common fund.

16: 8   “Aharon shall draw lots for the two goats: one lot for HaShem and one lot for Azazel.” (SFB revised) – After making the confession about the young bull, it was not slaughtered immediately. First, a draw was made between the two goats that formed a central part of today’s service. For this lottery, two inscribed plates were used that were in an urn. On one it said: “For HaShem” and on the other it said: “For Azazel”. The high priest took the two plates with each hand without looking and put them on each goat as they stood before him. The inscriptions were read and the trumpet that had been chosen for HaShem was shouted out: “This is a chatted sacrifice for HaShem!”

A scarlet thread was put on the goat’s head to go to Azazel and another red thread at the entrance to the secluded area of ​​the temple. The Talmud [6] teaches:

Our rabbis taught: During the forty-year service of Shimon the Righteous [7] , the lot (“For HaShem”) always fell into his right hand. After that time, it sometimes fell in the right hand and sometimes in the left. And (at the same time) the scarlet thread always turned white. After that time, it sometimes turned white and sometimes it did not. ”

Later in the same writing t [8] it says:

“Our rabbis taught: In the last forty years before the temple was destroyed, the lot (” For HaShem “) never fell in the right hand and the scarlet thread never turned white …”

Forty years before the destruction of the temple was the year 31 according to Roman times. According to my calculations, it was the same year that the Messiah Yeshua died. After his death, the yom kippur service was not done in a way that became pleasing to HaShem.

What is Azazel? [9]

According to the Talmud [10] , Azazel is composed of Aza and Azael who were two angels who before the river asked for permission to live among humans with human appearance to prove that they would not sin like the other humans. But when they were allowed to do so, they sinned more than the people who lived before the river had done. Rashí [11] comments on this statement and says that the goat was called Azazel because it meant that he atoned for sins, among other things. Aza and Azazel’s immoral acts.

In his comment to Vajikrá, however, Rashi says that the word Azazel denotes a barren and hard mountain, a very high cliff. In Gur Arijé, which is a commentary on Rashi, it is written that Azazel is a term composed of the words az , “rough”, “strict”, and electricity , “strong”, “hard”. The presence of an extra zajin does not in any way change the fact that it is derived from az and el .   It is common in Hebrew to add an extra letter to a word formed by one or more roots for stylistic reasons. Nachmanides says that when it is written that the animal was sent to Azazel, it simply means that it was sent to a barren and uninhabitable place.

A Midrash [12] interprets the word Azazel as satan or a shed , an evil spirit. But since it is later said that it is strictly forbidden to sacrifice to the demons, that interpretation must be questioned, cf. Leviticus 17: 7.

16: 9   “Aharon shall offer the kid of the goats for the trespass offering, and make it a sin offering.” (SFB revised) – The goat was not slaughtered yet. It was only presented as a sin offering.

16:10 “But the goat that the lot decides to get rid of sin must be brought alive before HaShem, so that atonement may be brought through him. And then he shall be sent away into the wilderness to put away sin. ” (SFB revised) – Rashi says that when this is said that the goat must be brought alive before HaShem, it means that the latter will be sent away to die. The idea is to send it to a precipice and from there throw it down so that it is crushed.

The two goats speak of two different perspectives on the death of the Messiah. The blood from one of them is brought into the most secluded area, vv. 15-16, and its body is burned up outside the camp, vv. 27-28. The other is sent out into the wilderness, vv. 21-22. One of them provides atonement for sin, that is, it satisfies HaShem’s righteousness, which demands the death of the sinner. The other removes sin far away to be taken away from the children of Israel.

16:11 “Aaron shall offer his sin offering, and make an atonement for himself, and for his house. He shall kill his sin offering. ” (SFB revised) – The word “bring reconciliation” is understood here as an oral confession of the high priest’s personal animal. The high priest thus pronounced here a second confession of all his sins and the sins of all the priests. In Psalm 135: 19 the priests are called “the house of Aaron”. Then he slaughtered the young bull and let the blood flow down into a goblet that was given to another priest.

16:12 “Then shall he take a censer, full of embers from the altar that is before HaShem, and he shall fill his hands with the broken incense, and he shall carry it within the pardon.” (SFB revised) – Now came the most sensitive part of the service, because now he would go into the most secluded area. The high priest took burning coals from the altar of the court and put them in a golden bowl. He was then given a bowl of incense which had been ground extra fine for this occasion. He took the incense with both his hands and put it in a spoon. He took the spoon in his left hand and the bowl of charcoal in his right hand and went into the most secluded area. There he placed the bowl of coals between the two rods of the ark. During the time of the second temple, when there was no ark, he placed it on the stone where the ark had stood. Then he took the spoon with his fingertips or with his teeth, to be able to get both hands free, and poured over the incense in both hands. This was very difficult because no incense was spilled on the ground.

16:13 “He shall burn incense upon the fire before HaShem, that a cloud of incense may cover the mercy seat above the testimony, that he may not die.” (SFB revised) – The high priest now put all the incense in the golden bowl with the glowing coals so that a cloud of smoke formed between him and the mercy seat, where HaShem ‘s shechiná , glorious presence, was revealed. The smoke produced by the burning of incense on the coals that had been snatched from the outer fire symbolizes the moment when the Messiah Yeshua came before HaShem after being awakened, as it is written in Zechariah 3: 2b:

“Is not this one a fire out of the fire?”

In order for Aharon to be in the most secluded place when Shechinán appeared, he had to burn incense that formed a cloud that could protect him from death. Through this cloud he was able to approach HaShem without danger. This cloud symbolizes Mashiach . Through him we can approach HaShem without danger. Without Mashiach ‘s sacrifice, the sinner dies in the presence of the righteousness of the Almighty.

The incense that was ground symbolizes the Messiah. The incense that was laid on the coals symbolizes the moment when the Messiah died and went through the fire. Through this death a protective cloud was formed in the sky. Through this cloud man can approach the throne of grace, as it is written in Hebrews 4: 14-16:

“Now that we have a great high priest, Yeshua, the Son of God, who has ascended through the heavens, let us hold fast our confession. For we do not have a high priest who can not sympathize with our weaknesses, but one who was tempted in everything like us, but without sin. Let us therefore boldly approach unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. ” (SFB revised)

Hebrews 10: 19-22 says:

“Brethren, through the blood of Yeshua, we can now boldly enter the most secluded area of ​​the new and living path that he has opened for us through forgiveness, that is, his flesh. We have a great priest over the house of God. Let us therefore, with a sincere heart, proceed in full assurance of faith, with a heart cleansed from an evil conscience and with a body bathed in pure water. ” (SFB revised)

After putting the incense on the burning coals, the high priest went out backwards, without taking his eyes off the mercy seat. The people stood and prayed for him so that the whole service in the most secluded area would be successful. If a mistake was made, the high priest died and the people could not be forgiven of their sins. According to a Midrash, [13] the majority of the high priests died during the Second Temple period the same year they had served during the Yom Kippur because they were corrupt and had bought their position with money.

When the high priest entered the secluded area, the other priests went out from there, cf. v. 17. There he stopped for a while and prayed a short prayer and then went out to the courtyard where the people were waiting for him with anxiety.

16:14 “And he shall take the blood of the bullock, and sprinkle it with his finger on the mercy seat at the head of the mercy seat. Seven times shall he sprinkle the blood before the mercy seat with his finger. ” (SFB) – This blood came from Aharon’s personal sacrificial animal. The other priest had swayed the cup with the blood in the meantime so that it would not coagulate. Now the high priest takes this blood and enters the most secluded area for the second time. There he splashes the blood against the east side of the mercy seat, once upwards and seven times downwards without the blood reaching the ark. He counts loudly as he splashes: “One (up), one and one (down), one and two, one and three … one and seven. In this way he does not make mistakes.

16:15 And he shall kill the male goat of the sin offering, and bring in the blood thereof within the forgiveness; and he shall do with the blood that he did with the blood of the bullock. He will sprinkle it on the mercy seat and in front of the mercy seat. ” (SFB) – Now the goat is sacrificed for the people who had been designated for HaShem during the draw. The blood was drained into a beaker and then taken inside the pardon and sprinkled in the same way as the blood from the personal young bull, once upwards and seven times downwards. Then the high priest went out backward to the separate area.

16:16 “And he shall make an atonement for the sanctuary, and shall cleanse it from the uncleannesses and transgressions of the children of Israel, even from all their sins. In the same way he will do with the tent of revelation, which has its place with them in the midst of their uncleannesses. ” (SFB) – By sprinkling the blood from the goat before HaShem, reconciliation is created for the most secluded area and the secluded area for the impurities with which the children of Israel had defiled the tabernacle. Rashi says that the atonement brought by the blood of the high priest’s personal young bull, (v. 11), covered only the impurities that the high priest and the other priests had caused the sanctuary or the sacrificial offerings. In other words, the atonement was atoned for only for the sins committed by entering the sanctuary when one was unclean, tame., or by eating meat from the victims when you have been tame , or by eating victims who have become infected despite being Tahors . The sprinkling of the blood of the young bull cleansed the tabernacle from the impurities caused by the priests and the sprinkling of the blood of the goat cleansed the tabernacle from the impurities caused by the children of Israel.

“In the same way he will do with the tent of revelation” – In the same way that the blood of the two animals was sprinkled in the most secluded area, one up and seven down, so it would now be sprinkled on the forgiveness from the secluded area. First the blood was sprinkled from the young bull and then the blood was sprinkled from the goat, once upwards and seven times downwards at each sprinkling.

Andra aliján, 16: 18-24

16:18 “And he shall go out unto the altar that is before HaShem, and make an atonement for it. And he shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. (SFB revised) – Here it is said about the golden altar in the separated area, as it is written in Exodus 30: 9-10:

“You shall not put on it any foreign incense, neither shall you offer a burnt offering or food offering, and you shall not pour out any drink offering on it. Once a year Aharon will make atonement for the horns of the altar. With blood from the sin-offering of atonement, he shall once a year bring atonement for it, generation after generation. It is very important for HaShem. ” (SFB revised)

The blood of both animals, the high priest’s personal bull and the goat of the people, was mixed and smeared on the four corners of the golden altar.

16:19 “And he shall sprinkle of the blood upon the altar with his finger seven times, and cleanse and separate it from the uncleanness of the children of Israel.” (SFB revised) – The high priest cleaned the place on top of the altar and sprinkled the blood on it seven times. In total, blood was sprinkled 43 times in the sanctuary, 2 x (1 + 7) times in the most secluded area, 2 x (1 + 7) times on forgiveness from the secluded area, 4 times on the horns and 7 times on the altar (16 + 16 + 4 + 7 = 43). The blood that was left was poured out at the foot of the courtyard altar.

Hebrews 9: 11-14, 24-26 says:

“But now the Messiah has come as high priest for the good that we have. Through the larger and more perfect tabernacle that is not made by hands, that is, that does not belong to this creation, he went once and for all into the most secluded area, not with the blood of goats and calves but with his own blood, and won an eternal redemption. If blood of goats and bulls and the ashes of a heifer, sprinkled on the unclean, separate to external purity, how much more will the Messiah’s blood not cleanse our consciences from dead works, so that we serve the living God. For through the eternal Spirit the Messiah has presented himself as a blameless sacrifice to God … For the Messiah did not enter into a sanctuary made with hands, which is only an image of the real sanctuary. He went into heaven itself to now appear before God for our sake. Nor did he go in to sacrifice himself many times, as the high priest each year enters the most secluded area with blood that is not his own. In that case, he would have had to suffer many times since the foundation of the world. But now he has appeared once and for all to the end of the ages, to eradicate sin through his sacrifice. ” (SFB revised)

Hebrews 10: 19-20 reads:

“Brethren, by virtue of Yeshua’s blood, we can now boldly enter the most secluded area of ​​the new and living path that he has opened for us through forgiveness, that is, his flesh.” (SFB revised)

Here it says that Yeshua’s blood is like a road that we can walk to get to the most secluded area in heaven. It teaches us that when the high priest sprinkled seven times down, a blood vessel was “painted” that goes all the way to the place where HaShem appears. It is the place of intimacy with Heavenly Father, cf. Exodus 30: 36b “where I will reveal myself to you.” The seven bloodstains on the ground are like seven steps leading to the meeting place. The number seven indicates that there is a bloodshed for each of the seven thousand years of the history of sinful mankind on earth. Just as it was sprinkled seven times on earth, there will be 7,000 years of sin on earth that need to be sprinkled with the blood of the Messiah in the heavenly temple. During the eighth millennium, there will be no sin. Therefore, it was sprinkled only seven times on earth. After the seventh millennium, we will be living in an age of righteousness, which is the result of the Messiah’s death and resurrection.

16:21 And Aaron shall lay both hands on the head of the live goat, and confess over him all the iniquities and transgressions of the children of Israel, and all their sins. He will put them on the head of the goat and then send him on his way into the desert through a man who is ready for this. ” (SFB revised) – This is the third confession made by the high priest. This time it is for the sins of all the people.

16:22 “The goat shall carry all their iniquity into the wilderness, and the goat shall be released into the wilderness.” (SFB) – The high priest was not allowed to leave the courtyard until the man with the goat had come out into the desert. To be able to know that he got there, they had built up platforms that they stood on. When the man came to the desert with the goat, a man waved a scarf from the last platform so that it was visible to the platform that was before, etc. until he reached the temple in Jerusalem .

When the people lived in seclusion and righteousness, one could see how the scarlet thread that was set up at the entrance to the sanctuary turned white when the goat that was carried out into the desert died. But, as we saw earlier in the testimony found in the Talmud, this miracle did not always happen later. And after Yeshua’s death until the temple was destroyed, it never happened. Therefore, in the end, the wise men no longer put up the thread at the entrance to the secluded area. A Midrash [14] tells us that the messenger would tie half the string to the cliff and the other half to the goat’s horn.

This text says that the goat bears the iniquities of the children of Israel. This is a shadow image of what would happen to Mashiach ben Joseph , as it is written in Isaiah 53: 4, 11-12:

“But it was our sicknesses he carried , our pains he took upon himself , while we held him to be haunted, beaten by God and tormented … Through the tribulation his soul has endured, he gets to see and be satisfied. Through his knowledge my righteous servant declares the many righteous, and he bears their debts . Therefore I will give him the many as his portion, and the strong he will receive in exchange, for he laid down his life in death and was reckoned among the transgressors, he who bore the sin of many and took the place of the transgressors. ” (SFB)

16:23 And Aaron shall go into the tabernacle of the congregation, and put off the linen garments, which he put on when he went into the sanctuary, and shall leave them there. (SFB revised) – This is the third time that the high priest changes clothes. The clothes used during yom kippur had to be saved and they could not be used during another yom kippur .

16:24 “He will bathe his body in water in a secluded place and put on his usual clothes. And he shall go out and offer his sacrifice for his ascension, and the sacrifice for the ascension of the people, and to make atonement for himself and for the people. ” (SFB revised) – This verse teaches us that he needed to cleanse himself in a mikveh when he changed clothes. Now he put on his golden garments to sacrifice the two rams mentioned in verses 3 and 5. He also sacrificed some of the extra sacrifices, musaf, mentioned in Numbers 29: 7-11.

Third Alien, 16: 25-34

16:25 “The fat of the sin offering he shall burn on the altar.” (SFB) – After doing so, he changed his clothes again for the fourth time to be able to go into the most secluded area and take out the spoons and incense bowl. Hebrews 9: 4 does not speak of the altar of incense as if it were in the most secluded area, but of this bowl of incense that stood there during the entire Yom Kippur service. The word “altar” does not appear in the Greek text of Hebrews 9: 4.

After taking out the spoons and the incense bowl, the high priest changed his clothes again to offer the last extra sacrifice of the day, musaf , and to present the daily afternoon sacrificial lamb and burn the daily incense offering on the golden altar. Then he offered the rest of the daily meal offering of the high priest on the altar. Then he took off his golden clothes and put on his own clothes to go home. The people followed him all the way home with joy because he had been successful in his ministry.

16:27 “And the bullock for the sin offering, and the goat for the sin offering, whose blood was shed for the atonement of the sanctuary, shall be carried away without the camp; and they shall be burnt with fire, their skin, and their flesh, and their uncleanness.” (SFB) – The young bull and the goat are burned up outside the camp to spiritually connect with what would happen to the Messiah Yeshua, as it is written in Hebrews 13: 11-12

“For the bodies of the animals, whose blood the high priest carries into the most secluded area as sin offerings, are burned up outside the camp. That is why Yeshua also suffered outside the city gate, to separate the people with his own blood. ” (SFB revised)

16:29 “This shall be an everlasting statute unto you: in the seventh month, in the tenth day of the month, ye shall fast, and do no manner of work; (SFB revised) – It literally says that we should press or discipline our souls. That expression has always been interpreted as fasting, ie not eating or drinking anything for 25 hours. 

16:30 “For in that day he will make atonement for you, to cleanse you. You shall be cleansed from all your sins before HaShem. ” (SFB revised) – The Hebrew text says that HE will bring reconciliation for you before HaShem. Who is it talking about here? It speaks not only of the earthly high priest but also of Mashiach ben Joseph , the suffering Messiah, who would come and bring atonement for the children of Israel and cleanse them from all their visions before HaShem.

If Yeshua died on the 14th of Nisan , how could he fulfill the yom kippur that occurs six months later? The answer is that Mashiach ‘s work has not yet been completed. He has entered the most secluded area of ​​heaven, but he has not come out from there to the people. Half remains to be met. When he comes out of that place, the sin will be blotted out forever by everyone who has received his sacrifice in a personal way. Then we will be completely transformed and freed from jetser hará . When the Messiah returns, Yom Kippur will be the day when the iniquities of all the land of Israel will be blotted out, as it is written in Zechariah 3: 9:

“Look at the stone I have laid before Jehoshua! Seven eyes are watching over this one stone, and behold, I will engrave on it an inscription, says HaShem Tsevaot. And I will cut off the iniquity of this land in one day. ” (SFB revised)

In Malachi 3: 1-3 it is written:

Behold, I will send my messenger, and he will prepare the way for me. And the Lord you seek will suddenly come to his temple, the angel of the covenant that you long for. See, he’s coming, says HaShem Tsevaot. But who can endure the day when he comes, and who can endure when he appears? For he is like the fire of a goldsmith and like the soap of a washerman. Like a jeweler, he will sit down and purify the silver. He will purify the sons of Levi, refining them as gold and silver, so that they may offer to HaShem an offering of righteousness. ” (SFB revised)

16:31 “It shall be a sabbath of solemn rest to you, and you shall fast. This shall be an everlasting statute. (SFB revised) – Here the expression sabbat sabbaton occurs . This expression occurs only when talking about the weekly Sabbath and Yom Kippur . The Sabbaths of the annual feasts are not mentioned in this way, as the Sabbath Sabbath . Yom Kippur is the Sabbath of the annual extra-Sabbaths in the same way that the weekly Sabbath is the Sabbath of the weekdays. There are seven extra annual Sabbaths in addition to the weekly Sabbaths. Among them, yom kippur is a special Sabbath, in the same way as the weekly Sabbath for the days of the week, cf. Leviticus 23. In the same way it is with the jewel, the jubilee year, in connection with the seven shmittá years, the free years, cf. Leviticus 25.

16:32 “The priest who has been anointed and consecrated to be a priest in his father’s place will bring atonement. He will put on the linen garments, the separate garments. ” (SFB revised) – This text gives a hint that Yeshua acted in the place of his Heavenly Father when he brought atonement for our sins, as it is written in 2 Corinthians 5: 18-21:

“Everything comes from God, who has reconciled us to himself through the Messiah and given us the ministry of reconciliation. For God was in the Messiah, reconciling the world to himself. He did not impute to the people their transgressions, and he has entrusted to us the words of the Atonement. We are therefore messengers of the Messiah. It is God who exhorts through us. We pray on behalf of the Messiah: be reconciled to God. He who did not know of sin, God has made him sin in our place, so that in him we might be made the righteousness of God. ” (SFB revised)

16:33 “And he shall make an atonement for the most holy place, and an atonement for the tabernacle of the congregation, and for the altar; and he shall make atonement for the priests and for all the people of the congregation.” (SFB revised) – All the victims that were presented during Yom Kippur achieve this total purification once a year. However, they are not capable of eliminating sin within man. They can only atone for the impurities and sins committed during the year. Hebrews 9: 1 – 10:25 gives an in-depth messianic teaching about the yom kippur ministry. There we learn, among other things:

1. The Yom Kippur service on earth does not make man perfect by removing the very root of sin. It just forgives and covers, but does not remove it.
2. The Yom Kippur service in heaven enables the perfect man to receive the eternal and perfect sacrifice offered by Mashiach Yeshua.
3. One does not exclude the other, but one is a shadow image of the other.
4. One will not be removed until the perfect has come into being. For some it will be when the Messiah returns and for others it will be when heaven and earth perish.

Fourth aliján, 17: 1-7

17: 3-4 If any of the houses of Israel slaughter a cattle, a lamb, or a goat, in or out of the camp, and do not bring the animal to the entrance of the Tent of Meeting to offer it as a sacrifice to HaShem in front of his tabernacle, it shall be reckoned the man as bloodguilt. He hath shed blood, and he shall be cut off from his people. ”- There are two interpretations of this text:

1. It only refers to the animals that have been separated for sacrifice (R. Akivá and Rashí).
2. It refers to animals that have not been separated. During the desert season, it was forbidden to sacrifice outside the tabernacle (Talmud Chulín 17a), cf. Deuteronomy 12:15, 21.

Permission to eat meat was granted after the river. Previously, it was banned.

17: 7 “They shall no more offer their sacrifices to devils, to whom they commit adultery. This shall be an everlasting statute unto them, from generation to generation. (SFB) – The Hebrew word translated as “evil spirit” is sair . [15] That word is interpreted here in different ways:

1. Evil spirit, demon, a disembodied creature that roams in desolate and uninhabited places, cf. Isaiah 13:21; 34:14.
2. According to a comment by Ibn Ezrá, these creatures get the same name as the goats because that is the appearance they get from those who believe in them.
3. According to Jonathan ben Uziel’s Targum, this verse is about the idols that are likened to seirim (plural of sair ).

In 2 Chronicles 11:15 it is written:

“And hired other priests for the high places, and for the devils, and for the calves which he had made.” (SFB)

In 1 Corinthians 10: 19-20 it is written:

“ What do I mean by that? That meat from idol sacrifices would mean something or that an idol would mean something? No, what the Gentiles sacrifice, they sacrifice to evil spirits and not to God, and I do not want you to have any fellowship with the evil spirits. ” (SFB)

Fifth Alliance, 17: 8 – 18: 5

17:11 “For the life of the body is in the blood, and I have given it to the altar to make atonement for your souls. It is the blood that brings reconciliation through the soul that is in it. ” (SFB) – The blood represents life. Life depends on the blood.

By Yeshua’s death and shedding of his blood, atonement was made for human life. HaShem has instituted the blood as a means of reconciliation because of life, the soul, which is dependent on the blood.

There is no reason in the Scriptures not to allow blood transfusions to save lives. The soul is not transferred from one person to another person when you transfer part of the blood. Nor is a part of the soul transferred, (feelings, understanding and will). The soul is held up by the blood, but it is not in the blood.

18: 3  “You shall not do as one does in the land of Egypt, where you have lived. Neither shall you do as one does in the land of Canaan, where I want to take you. Ye shall not walk after their statutes. (SFB revised) – This text shows that the children of Israel have been called to be different from the other peoples of the world, and especially as immoral peoples as the Egyptians and Canaanites. They have been called to eat differently, dress differently, speak differently, etc. Can you then look at other people’s ways of living and do the opposite? Is this what HaShem wants to teach us with this word? To some extent it may be right, but if we are to let what the Gentiles practice be the reason we decide to live a certain way, then perhaps we are failing to do something that HaShem has acknowledged and even commanded. We should not stop doing things that are good just because the others do! Therefore it is written in verse 4:

“YOUR judgments shall be followed, and MY statutes shall ye walk in; I am HaShem, your God. ” (SFB revised)

It is not the Gentiles who decide how we should behave, but the Torah of HaShem. There are many former Christians who are now walking the path of restoration and rejecting everything that Christians do. Doing certain things in the Christian world is not a sufficient reason to reject it. For example, we can not stop reading the Scriptures just because the Satanists do. That attitude is unhealthy and eventually leads to walking on the side of the straight road.

18: 5 “Yea, ye shall keep my statutes and my judgments: for the man that followeth them shall live by them. I’m HaShem. ” (SFB revised) – This text shows us that there is life in obedience to the commandments. The question then comes: Do you get eternal life when you fulfill the commandments of the Torah or a long life on earth? The answer is: both parts. There are commandments that give a long life under the sun and there are commandments that were given to give eternal life to man. For example, the commandment that commands us to believe in the prophet like Moses who was to come, cf. Deuteronomy 18:15. It is one of the commandments that gives eternal life, as it is written in Acts 16:31:

They answered, “Believe on the Lord Yeshua, you and your family will be saved.” (SFB revised) ”

Romans 10: 3-10 states:

“They do not know the righteousness of God but strive to establish their own righteousness and have not submitted to the righteousness of God. For the goal of the Torah is the Messiah, for the righteousness of everyone who believes. Moses writes about the righteousness that comes from the Torah: The man who keeps these things shall live by them. In addition, the righteousness that comes from faith says: Do not ask in your heart: Who will ascend to heaven? – that is, to bring down the Messiah – or: Who shall go down into the abyss? that is, to pick up the Messiah from the dead. What does it say then? The word is near you, in your mouth and in your heart,namely, the words of faith which we preach. Therefore, if you with your mouth confess that Yeshua is Lord and believe in your heart that God has raised him from the dead, you will be saved. For with the heart one believes and becomes righteous, with the mouth one confesses and is saved . ” (SFB revised)

There is no contradiction between Moses and Yeshua. If so, Yeshua would be a false messiah. What Romans 10 teaches is the same thing as Leviticus 18: 5 teaches, that there is life for the one who practices the Torah, because the Torah leads to the Messiah and to the righteousness that comes from the faith, which is quoted in the Torah, cf. Deuteronomy 30: 12-14. The problem arises when a person tries to use the commandments that are not given to eternal life and in his own power fulfill them and so believe that he should be able to save his soul through his own merits. Another false doctrine that exists within the apostate part of Judaism is that one gets the right to enter the world to come by having predominantly good deeds in relation to the evil ones. These two paths are difficult and deceptive, and Messianic messengers fight them hard in the Messianic texts.

I dr. David H. Stern’s [16] translation of Galatians 3:12 reads:

“But lawfulness is not based on trust and fidelity, but on the wrong way of using the text that says he who keeps these commandments shall live by them.”

Sixth and seventh aliján, 18: 6-30

18:24 “Ye shall not defile yourselves with any of these things: for with all these things the nations which I am casting out before you have defiled themselves.” (SFB) – All these things, cf. vv. 6-23, were done in Egypt and in the land of Canaan. Here we see that there are many commandments in the Torah that apply to the Gentiles. This text alone has 24 commandments that apply to the nations out of the 613 commandments given to Israel. The Gentiles who had broken these commandments were condemned for it. Almost all of those listed here are sexual sins. But there is also talk of burning up their children to a pagan idol, idolatry and shedding innocent blood. We can therefore in this text find the three most important sins, illicit sex, idolatry and violence. Through these sins, HaShem’s judgment comes upon all people, including Noah, Sons of Noah, as it is written in Ephesians 5: 3-7:

But fornication and all uncleanness or covetousness shall not even be mentioned among you; it is not for those who are separated. Nor does naughty and irrational talk or ambiguous jokes fit. Thank God instead. You must know that no fornicator or unclean person or greedy person – such an idolater – will inherit the Messiah and the kingdom of God. Let no one deceive you with empty talk. All such things provoke the wrath of God upon the children of disobedience. Therefore, have nothing to do with them. ” (SFB revised)

The Gentiles are responsible to HaShem for fulfilling the commandments in the Torah that apply to them. If they do not, sooner or later they will be judged. This text also teaches us that because the land of Israel is a separate land, the sins committed there will be judged more severely than if they had been committed elsewhere.

18:28 “Do not do such a thing, that the land may vomit you out, as it spit out the people who lived there before you.” (SFB) – The land of Israel spits out the inhabitants who commit these immoral sins. As the children of Chenaanah practiced these sins, the children of Israel were commanded to eradicate them from the separate land.

In this parashá , commandments number 184-211 of the 613 appear.

1. Prohibition of kohanim (priests) to enter the sanctuary at any time, Leviticus 16: 2.
2. Commandment to offer sacrifices during Yom Kippur Day, Leviticus 16: 3.
3. Prohibition on slaughtering a victim outside the temple courtyard, Leviticus 17: 3-4.
4. Commandment to cover the blood after an animal has been slaughtered, Leviticus 17:13.
5. Prohibition against the carnal enjoyment of a woman who is an ervá (“forbidden woman”), Leviticus 18: 6.
6. Prohibition on exposing one’s father’s nakedness, Leviticus 18: 7.
7. Prohibition against exposing one’s mother’s nakedness, Leviticus 18: 7.
8. Prohibition on having sexual relations with one’s father’s wife even though she is not even a mother, Leviticus 18: 8.
9. Prohibition on exposing one’s sister’s nakedness, Leviticus 18: 9.
10. Prohibition on having sexual relations with one’s granddaughter, Leviticus 18:10.
11. Prohibition on having sexual relations with one’s granddaughter, Leviticus 18:10.
12. Prohibition against having sexual relations with one’s daughter, Leviticus 18:10.
13. Prohibition on having sexual relations with one’s father’s daughter, Leviticus 18:11.
14. Prohibition against having sexual relations with one’s aunt, Leviticus 18:12.
15. Prohibition on having sexual relations with one’s aunt, Leviticus 18:13.
16. Prohibition against having sexual relations with one’s uncle, Leviticus 18:14.
17. Prohibition on having sexual relations with one’s uncle’s wife, Leviticus 18:14.
18. Prohibition on having sexual relations with one’s daughter-in-law, Leviticus 18:15.
19. Prohibition on having sexual relations with one’s brother’s wife, Leviticus 18:16.
20. Prohibition on having sex with a woman and her daughter, Leviticus 18:17.
21. Prohibition on having sexual relations with a woman and her son’s daughter, Leviticus 18:17.
22. Prohibition on having sexual relations with a woman and her granddaughter, Leviticus 18:17.
23. Prohibition on having sexual relations with two sisters while both are alive, Leviticus 18:18.
24. Prohibition on having sexual relations with a woman when she has her menstrual period ( niddá ), Leviticus 18:19.
25. Prohibition against giving his son to Molech, Leviticus 18:21.
26. Prohibition against having homosexual relations, Leviticus 18:22.
27. Prohibition for a man to have sexual relations with animals, Leviticus 18:23.
28. Prohibition for a woman to have sexual relations with animals, Leviticus 18:23.

[1] Strong H3727       kappôreth,kap-po’-reth,From H3722; alid(used only of thecoverof the sacred Ark): – mercy seat.

[2] Strong H3722       kâphar,kaw-far ‘,A primitive root; tocover(specifically with bitumen); figuratively toexpiateorcondone, toplacateorcancel: –appease, make (an) atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, to pitch, purge (away), put off, (make) reconcile (- liation).

[3] Strong G2435ἱλαστηìριον,       hilastērion,hil-as-tay’-ree-on,Neuter of a derivative of G2433; anexpiatory(place or thing), that is, (concretely) an atoningvictim, or (specifically) thelidof the Ark (in the Temple): – mercyseat, propitiation.

[4] Strong G2433ἱλαìσκομαι,       hilaskomai,hil-as’-kom-ahee,Middle voice from the same as G2436; toconciliate, that is, (transitively) toatonefor (sin), or (intransitively)be propitious:– be merciful, make reconciliation for.

[5] Avodat Jom Kippur 4: 7.      

[6] Yoma 39a, translated by the author from the English version of “The Soncino Talmud”, Davka Corporation and / or Judaica Press, Inc. Brooklyn, NY.      

[7] He was high priest during the time of Alexander the Great.      

[8] Yoma 39b, translated by the author from the English version of “The Soncino Talmud”, Davka Corporation and / or Judaica Press, Inc.Brooklyn, NY.      

[9] Strong H5799     ‛ăzâ’zêl,az-aw-zale ‘,From H5795 and H235; goat of departure; thescapegoat: –scapegoat.

Strong H5795 ê êz, aze, From H5810; a she goat (as strong ), but masculine in plural (which also is used elliptically for goats’ hair ): – (she) goat, kid.

Strong H235 ‘azal, aw-zal’, A primitive root; to go away , hence to disappear: – fail, gad about, go to and fro [but in Eze. 27:19 the word is rendered by many “from Uzal,” by others “yarn”], be gone (spent).

[10] Yoma 67.     

[11] Rashí over Joma 67.     

[12] Pirkei d´rabi Eliazar 40.     

[13] Etch Joseph; Vajikrá Rabbah 21:11.     

[14] Chinuch 95.     

[15] Strong H8163sìâ‛îyrsìâ‛ir,saw-eer ‘,saw-eer’,        From H8175; shaggy; as noun, ahe goat; by analogy afaun: –devil, goat, hairy, kid, rough, satyr.

Strong H8175 sìâ‛ar, saw-ar ‘, A rpim root; to storm ; by implication to shiver , that is, fear: – be (horribly) afraid, fear, hurl as a storm, be tempestuous, come like (take away as with) a whirlwind.

[16] Complete Jewish Bible, by David H. Stern, translated from English by the author.