Acharei Mot Leviticus 16-18
What do Passover and Yom Kippur Have in Common?
Acharei Mot means "after the death," referring to the sudden, confusing deaths of Aaron's two sons. After reminding us that they were killed while offering an inappropriate and “strange” sacrifice to God, the parashah proceeds with a lengthy elucidation of the intricate laws of Yom Kippur; rituals that are to be performed by Aaron and the other priests. Reading about the ancient sacrificial service reminds us how vastly different the Biblical Yom Kippur was from our modern, contemplative Day of Atonement.
The Torah describes a very specific sequence of sacrificial offerings, ritual purification, expiation, and the sending of the "scapegoat" into the wilderness. All of this is fascinating to those of us interested in ancient Jewish history, but even we have to ask: Why do we read about Yom Kippur on the Shabbat before Passover? Why on the Shabbat just before Pesach to we read:
And this shall be to you a law for all time: In the seventh month, on the tenth day of the month, you shall practice self-denial; and you shall do no manner of work, neither the citizen nor the alien who resides among you. For on this day atonement shall be made for you to cleanse you of all your sins. (Leviticus 16:29–30)
In a drash on this portion, Rabbi Sue Levi Elwell notes that the High Priest---Moses’ brother Aaron, is instructed “to offer his own bull…to make expiation for himself and for his household” (Leviticus 16:6). In other words, as Rashi points out, the High Priest does not only ask for forgiveness for the entire congregation of Israel. He must also sacrifice a bull purchased with his own funds. Although he acts as the representative of the community, he is also personally invested in the sacrificial ritual. The animal offered on behalf of the community is separate from the one that he offers on his own behalf.
Our Torah portion explores this tension between individual deeds and communal needs. Perhaps that is why we read it around Passover time. A Seder is a collective celebration of our people’s liberation, and the birth of the Israelite nation. At the same time, the Haggadah exhorts us to remember that we must view ourselves as if we personally and individually were brought out of Egypt. Just as the High Priest enters Yom Kippur ceremony by presenting his own sacrifice, followed by the community’s, we each enter the Seder ritual alone. As Rabbi Elwell points out, however, in the course of fulfilling the demands of the ritual act, community is created. In the process, each of us as individuals---and the people with whom we celebrate Passover---are transformed.
Like the Yom Kippur ritual, the Passover celebration requires careful preparation. As we ready ourselves to make the journey from slavery to freedom, we remind ourselves that we are responsible for the liberation. Yet, we alone could not accomplish it. As the poet Adrienne Rich has added to Hillel’s famous axiom:
If I am not for myself—who will be? If I am only for myself—what am I? If not now—when? And if not with others---how?
Have a joyous and liberating Passover!
