Acharei Motאחרי מות

In the 1950s, Yehezkel Kaufmann challenged the regnant Graf-Wellhausen Hypothesis that the Priestly Text was the final Pentateuchal source to be written, and that it dates to the Post-Exilic Period. One pillar of his argument is that the Priestly Text seems wholly ignorant of Deuteronomy’s 7^th century B.C.E. law of centralization of worship, and thus dates to earlier in the First Temple period. And yet, a closer look at P’s laws shows that it is simply taking centralization for granted.

Does the Bible prohibit intermarriage with non-Israelites? Not originally. Deuteronomy only prohibits intermarriage with the Canaanite nations. Faced with an intermarriage crisis in Persian Period Yehud, Ezra and Nehemiah reinterpret texts from Deuteronomy and Leviticus, thereby extending the prohibition of intermarriage to all the peoples of the land from their times.

In 1571, a widowed woman, unable to light a fire, screams “to Satan with you” at the flint and tinder and soon finds herself possessed by an evil spirit. Notably, she also does not believe in the exodus. Only after she repents does the kabbalist Hayyim Vital exorcise the spirit through her little toe. Before doing so, Vital interrogates the spirit to learn why it has not yet entered Gehenna (hell) and how it has been wandering the earth from Hormuz to Gaza to Shechem.

The Yom Kippur ritual included two goats. One was sacrificed to God. What happened to the second one, the so-called scapegoat?

The absence of an explicit prohibition in the Torah against father-daughter incest led to a debate among the talmudic-era rabbis, and eventually among medieval Rabbanites and Karaites, about whether such a prohibition should be derived from a logical a fortiori (קל וחומר) argument or from a hermeneutic (גזרה שוה) one.

On Yom Kippur, one goat is sacrificed to YHWH and another is sent to Azazel in the wilderness. Who is Azazel? The 12^th-century commentator Abraham ibn Ezra hints that the answer lies in reaching 33.

Ancient Near Eastern law collections do not unequivocally prohibit a son from marrying his father's wife, and neither do modern incest laws. And yet, the Bible repeats this prohibition multiple times. Six reasons why.

Azazel plays the role of a deity in the biblical ritual of Yom Kippur, and in early interpretation, he played a central role as the initiator of sin and even the devil, or alternatively, as a protective figure. Later tradition obscured his identity, presenting Azazel as the name of a demon, as the scapegoat itself, and even as a place name.

Written as a commentary on the social injustice in the kingdom of Israel at a high point of its wealth and power, the book of Amos explains to exiled Israelites why they were punished and warns Judahites not to fall into the same trap.

In the scapegoat ritual of Yom Kippur and the bird ritual of the metzora, sin/impurity is transferred onto an animal and it is sent away. These biblical examples have parallels in Eblaite, Hittite, Ugaritic, and Neo-Assyrian apotropaic rituals.

Leviticus 18 includes an extensive list of prohibited sexual relations, including incest, but it does not mention relations between a father and daughter. How can this glaring omission be explained?

Leviticus’ list of conjugally-forbidden relations was extensive for its time. While the Karaites expanded the list greatly, the rabbis did so only slightly, leaving modern-day rabbinic Judaism with more relatives permitted for marriage than most western societies.

How do the laws of Leviticus 18 compare to the laws and practices of the Babylonians, Hittites, and Egyptians, and to the rest of the Bible?

Originally Leviticus 18 prohibited homosexual incest with a man’s father (v. 7) and his uncle (v. 14). When the prohibition of male homosexual intercourse was added, the Torah modified the aforementioned laws and consequently changed the meaning of לגלות ערוה “to uncover nakedness.”

Although incest taboos are found in the majority of cultures, medieval Jewish thinkers found this to be an insufficient explanation for the Torah’s prohibitions. 

A polyphonic approach to reading the Torah

And what they reveal about his identity

Popular legend tells us that Rabbenu Gershom (d. ca 1028) was the first to prohibit polygyny. The Damascus Covenant’s understanding of the law in Leviticus 18:18, however, suggests that polygyny may have been prohibited more than a thousand years earlier by the Priestly authors.

Leviticus (17:13) requires covering the blood of undomesticated animals; Deuteronomy (12:15) requires pouring out the blood of slaughtered domesticated animals onto the ground. How do these laws reconcile with each other? The sectarians in Qumran have one answer, the rabbis another, the academics a third.

Reading the Torah portion Acharei Mot, “After the Death,” as an opportunity for infusing life into the biblical text.

Leviticus 16 – ויקרא טז