Pensamento Judaico sobre Levítico 23:29

Some problems in the text that need explaining. 1) Why does the Torah relate the service on the Day of Atonement to the two sons of Aaron that had died? (16,1) Why mention their death at this point? 2) Why does the High Priest bring one sin offering and one total offering, whereas for the people there are two sin offerings and one total offering? 3) What is the reason for the drawing of lots as to which he-goat will serve which purpose? 4) Why is the tabernacle when Aaron enters it to remove the spoon and pan for the incense in verse twenty three, described as "the tent of appointment" rather than as the "tabernacle," or "sanctuary," i.e. the usual designation? Why the requirement that he leave his garments there? 5) Why are not all the acts of the temple service of that day mentioned in this Parshah? If the answer is that the Torah at this point lists only the service performed in the white linen garments, why was there a need to constantly refer to the "changing of the garments?" 6) Why is the requirement of the "affliction" mentioned twice in this Parshah, and three more times in Parshat Emor? 7) How can the little extra time that one fasts before sunset on the day preceding the Day of Atonement be called "an affliction,” seeing one has just concluded eating a festive meal? 8) Why does verse 27, in chapter 23, start with the word ach, "however," a word which normally forms a bridge with the subject matter under discussion previously? The word is not usually employed to introduce new subject matter as in this instance. 9) Why is there a different penalty for transgressing the commandment of "afflicting oneself," and the transgression of the work prohibition? The Torah seems to describe different nuances of death at the hands of G'd? 10) The use of the word ish, a person, a man, would seem to have been more appropriate to describe the subject carrying out the work than the word nefesh, "soul," employed here!

The “death by the court of law” is not inflicted for the transgression of any of the dietary laws: because in such a case no great harm is done, and the temptation of man to transgress these laws is not so great as the temptation to the enjoyment of sexual intercourse. In some of the dietary laws the punishment is excision. This is the case with the prohibition of eating blood (Lev. 17:26). For in ancient days people were very eager and anxious to eat blood as a kind of idolatrous ceremony, as is explained in the book Tomtom, and therefore the prohibition of eating blood is made very stringent. Excision is also the punishment for eating fat; because people enjoy it, and because it was distinguished and sanctified by its use in the offerings. The eating of leavened bread on Passover (Exod. 12:15), and breaking the fast on the Day of Atonement (Lev. 23:29), are likewise punished with excision: [first] on account of the great discomfort which the obedience to the law causes in these cases; [secondly] on account of the principles of faith which the laws of Passover and of the Day of Atonement inculcate: they confirm fundamental principles of the Law, viz., the belief in the wonderful departure [of Israel] from Egypt, and in the effect of repentance, according to the words, “For on this day will he forgive you” (Lev. 16:3 1). just as in the case of eating fat, so is excision also announced as a punishment when a person eats that which is left [of a sacrifice beyond its limited time], or partakes of a sacrifice which has been made abominable; or when an unclean person eats of holy things (ibid. 7:16-21). The object of this severity is to increase the estimation of the offering in the eyes of the people, as has been shown.