Summary

This weeks parasha takes its name from the theme of the opening two verses, Acharei Mot (Leviticus 16:1-18:30) – after the death of Aaron’s sons, Nadab and Abihu who ‘drew to close to the Divine presence and died.’ It serves as a warning to the priests that upon their actions rested the purity of the sanctuary. The position of priest demanded extreme care.

The ritual for Yom Kippur is then described. Firstly, Aaron – the High Priest – shall make preparations for the purification of the sanctuary. He must wash before wearing his special white linen garments. He must bring a bull for his and his families sin offering and then two goats, one as a sin offering before God and the other for Azazel.

Then Aaron purifies the sanctuary by causing a cloud of incense to act as a screen before the Ark of the Pact so that he shall not die by drawing too close. He then uses the blood of the sin offerings to purify the Shrine that contains the Ark, the Tent of Meeting and the altar.

Aaron then places his hands on the live goat of Azazel and confesses all the iniquities and transgressions of the Israelites. He then sends it off into the wilderness, symbolically carrying the sins away from the sanctuary. Aaron then offered a burnt offering that sought God’s favour on the People before cleansing himself because he had been in contact with the goat that carried the sins of the People.

A day of atonement is then designated as an annual Sabbath of complete rest and self-denial for everyone in the camp. Verse 30 provides the point at which the Rabbis, following the destruction of the second Temple move the focus of the day away from purification of the sanctuary to ritual purification of the People.

Chapter 17 begins the distinct ‘Holiness Code’ that continues to 26:46. The primary theme is that the people of Israel all bear responsibility to seek to achieve holiness: ‘You shall be holy, for I, the Eternal One your God, am holy’ (19:2). The Holiness Code begins with instruction as to how to make offerings properly, on one, legitimate altar, located near the entrance to the Tent of Meeting, the way to use the sacrificial blood and the prohibition against consuming blood. The importance of blood is also illustrated in the law that the blood of animals and fowl caught in the hunt be drained and covered with earth. Finally, a prohibition against eating the flesh from carcasses that have died or been killed by other animals.

The parasha concludes with a collection of laws that deal with the subject of incest and other forbidden sexual unions. It thus defines the family as distinct from the larger clan.

commentary

There are some super themes that could be followed up in Acharei Mot but as we are now but a few days from Pesach, I thought that a few words on Pesach Preparation.

As a Rabbi, I have found that it is a wonderful irony that Jews of most denominations and none, barring the few from each who are observant throughout the annual cycle, are most concerned about two things, food and family gatherings. My most secular Jewish friends still make regular jaunts out for bagels and their accoutrements.  Some even keep kosher and nearly everyone acknowledges – even if they do not wish to in public – that they enjoy a family Erev Shabbat and if they do not have it on a regular basis because they live away from home, actually miss it.

Pesach heightens the irony because at least on one night, if not the whole 7/8 days, Jews are particularly worried about what they eat. Now, you can read in the JC or Jewish News chapter and verse on the halachah (Jewish law) concerning the ‘how to’s’ of Pesach. The ‘why to’ is fundamental to the halachic system– because God through the Rabbis told us to do so. Still today many Jews follow the halacha at this time even if they do not the rest of the year. We spring clean, clear out our home of hametz and change the kitchen over to our Pesach crockery and cutlery and pots and pans. We follow the order (seder) and eat the prescribed (by halacha and regional and family backgrounds) foods, invite guests, give tzedakah and attend.

So as a Jew we have fulfilled our duties and will gain nachus points that may swing us getting to olam ha’ba (the world to come): but what is behind all this business?

To my mind, as important as the rules that you choose to follow is the question of how you approach this time and space and what you get out of it – and it is true that you get out what you put in – and what others get out of you.

So how can you prepare yourself for this Pesach in a way that brings something new and special to the Seder table?

• You – your mere presence is often a bonus to all and sometimes not assumed so do not be a shmock and milk it. You will only get short-term selfish gain from that!
• Bring a physical presence other than you - invite friends who are important in your life, both Jewish and not.
• Bring a physical presence other than you and your friends – do not rely on your Mum, Grandma, M&S or your kosher section of the local supermarket to provide. Provide something on the table and make an effort (a real winner is: Claudia Roden’s Egyptian  – chuck 1 cup pitted prunes and 1.5 cups raisins into mixer to chop finely and then soak in water overnight. Next day boil & simmer & stir & mash until a smooth paste. Cool. Stir in .75 cup red wine and chop few walnuts to garnish. You will find that making something makes a difference to your experience of Pesach.
• Think about what you are doing – I am not sure the last time that you actually related to the Exodus from Egypt but just bear in mind that by the grace of God, most of us are at the table to remember it and to celebrate with the Seder. Our generations may never have lived through times when we were in real fear of our lives but we should have been given enough of a memory to relate to our ancestors around the table. On seder night we do not only remember the generations of the Tanakh but all of them, including those closest to us who probably have lived through real fear of their lives and lost family and friends to the horrors that we are largely spared. Think about it.
• Listen to the stories and remember how to tell them in years to come - Pesach is a time of telling stories. How many more Seder’s will we get the opportunities to hear the stories of our ancestors. We live in a privileged society, able to seat many more generations in one room at one time than at any other time. If the stories are not free flowing then ask for them and nurture them.  These are your stories that you should be writing down in your haggadot to repeat them to your generations to come.
• Tell your own stories – be there at the table. Do not just be a spectator but an active participant who is willing to give of yourself, to tell of your life and to challenge yourself and others with debate and discussion. Yes, one wants to hear about Great Auntie Sadie’s arthritis and Uncle Sam’s mid-rift challenges  but we also want to hear about what makes you laugh, mad and cry about the world. It is important. We should not be passengers through our time on earth. Play your part.
• Chag Sameach and enjoy.