University of Maryland

Parshat Acharei Mot
Yael Goldberg

Parshat Acharei Mot begins with a detailed description of the Yom Kippur service. As the Kohen Gadol, Aharon is instructed to wear his special garments and wash his hands and feet ten times throughout the day and immerse in a mikveh five times. Aharon is commanded to take two goats for sin-offerings on behalf of Bnei Yisrael and a ram as an Olah on behalf of himself and the other Kohanim. A lot was cast concerning the two goats in order to determine which of the identical goats was to be offered as a korban to Hashem and which was to be sent out alive into the wilderness, to azalzel, as a kaparah for the sins of Bnei Yisrael. After a period of confession, Aharon was to bring the korbanot designated for Hashem followed by the bringing of the azalzel.
Following this detailed description of the Yom Kippur service and the commandment to observe the holiday every year, two prohibitions are decreed upon Bnei Yisrael:

“Any man from the house of Israel who will slaughter an ox, sheep, or a goat in the camp, or who will slaughter it outside the camp…it shall be considered as bloodshed for that man…”
(Vayikra, 17:3)

“Any man of the House of Israel…who will consume any blood—I will concentrate my attention on the soul consuming the blood and I will cut it off from the midst of its people”
(Vayikra, 17:10)

The first verse relates the prohibition against slaughtering animals and performing other services outside the courtyards of the mishkan, while the second prohibition prohibits the consumption of blood from any creature. These two prohibitions seem out of place; what is the connection between these two laws and the preceding laws of Yom Kippur?

The Kli Yakar explains that the first prohibition follows the description of the Yom Kippur service to prevent Bnei Yisrael from making a mistake if they want to bring a Korban. One might think that korbanot may be brought outside the camp since on Yom Kippur the Korban L’Azalzel is brought outside the camp. However, this prohibition clarifies that all other offerings which have been designated as offerings for Hashem, must be slaughtered within the courtyards of the Mishkan.

Ramban further explains that this prohibition serves as a preventative measure against committing murder, as the pasuk refers to this action as “bloodshed.” He explains that prior to the time of Noah, animals were not allowed to be slaughtered, and only after the flood was it permissible to slaughter animals as food be used as sacrifices to Hashem. However, since one would not be able to give the Korban to Hashem if the animal was slaughtered outside the mishkan courtyards, those two conditions would not be met, and the animal would have been murdered for no reason. This prohibition was intended to prevent Bnei Yisrael from bringing a korban wherever they wanted, and to teach them that they must serve Hashem in a proper way.

Throughout the Yom Kippur service the Kohen Gadol sprinkles blood along the Mizbeach and its coverings; blood that is described in the pasuk as a symbol of atonement for the sins of Bnei Yisrael:

“For the soul of the flesh is in the blood and I have assigned it for you upon the Alter to provide atonement for your souls”
(Vayikra, 17:11)

The second prohibition therefore, is mentioned here to teach us that despite blood’s ability to atone for one’s soul, we are prohibited from consuming this blood that we are physically and spiritually dependent upon for survival.

Although this seems to be an obvious prohibition, Rashi explains that one might think that he can consume the blood of animals which are not able to be brought as offerings. The pasuk therefore states “any blood” to teach that it is forbidden to consume the blood of any living creature. Rashi adds that the pasuk specifically states that this prohibition applies to “any person among you”, as to warn minors and the Gerim that they are responsible for this prohibition as well.

While it may seem that the Kohen Gadol holds all responsibility for atonement on Yom Kippur, Ramban states that he can only atone for the minor sins; the major sins are atonable only through the individual. In this Parsha, the Torah specifically states that an individual should not commit certain actions, such as sacrificing outside the mishkan and consuming blood. It therefore becomes clear that these two prohibitions and the following section of forbidden relationships are all major sins which Bnei Yisrael will be held accountable for.

Comments on Parshat Acharei Mot