Kohen - First Aliya - 17 p'sukim - 16:1-17
[P> 16:1 (34)] The first part of the sedra deals with the Yom Kippur service in the Beit HaMikdash - SEDER HaAvoda. An emotional element is introduced when the Torah tells us that G-d gave these commands "after the deaths of Aharon's two sons". We cannot help but be struck by the combination of the Kohen Gadol performing the loftiest of spiritual tasks with the background of personal grief. These feelings are especially powerful as we listen to this reading on Yom Kippur morning.

Before the Service is described, the kohanim in general are warned not to enter the Beit HaMikdash other than when they have tasks to perform there [184,L68 16:2]. (It is hard to miss the additional connection to Nadav and Avihu, who entered the Mikdash for the performance of an "improper" task.)

The entire Yom Kippur service, with all of its details, constitutes one mitzva [185,A49 16:3]. Aharon is to take a bull as a sin-offering and a ram as a burnt-offering. He is to wear his special garments (the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies).

The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. "From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim. Lots were cast to determine which of the two (identical) goats was to be offered as a korban and which was sent out alive into the wilderness as the scapegoat.

SDT There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into the Kodshei Kodoshim, and the other being sent completely away from the Beit HaMikdash. Both goats were identical.

The Kohen Gadol performs all of the duties of the Day, with minimal assistance from other kohanim. The Holy of Holies filled with smoke from the incense offering whem the Kohen Gadol entered. The service of Yom Kippur is complex; it is detailed in the repetition of the Musaf Amida on Yom Kippur as well as in the Torah reading.

Levi - Second Aliya - 7 p'sukim - 16:18-24
This portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel. His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness "for "minor" offenses, but major sins require that the individual do his own T'shuva, so to speak. Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement. (Over simplified, to be sure, but there is a point here.)

Shlishi - Third Aliya - 10 p'sukim - 16:25-34
The Torah continues detailing the Yom Kippur service. It concludes with a reiteration of the rules of Yom Kippur for each of us, and the statement that the Day of Yom Kippur helps bring atonement to the People. It is thus the Day itself, the Temple service, communal prayer, AND our individual prayer, T'shuva, and confession that combine to attain true forgiveness for ourselves and all of Israel.

Interesting. There are many connections between Pesach and Yom Kippur (Next year in rebuilt J'lem, kittel, and more). Usually, we think of them as being on opposite sides of the calendar. Yet here we are, reading about YK on the shabbat right after Pesach.

R'vi'i - Fourth Aliya - 7 p'sukim - 17:1-7
It is forbidden to slaughter an animal that is to be offered as a korban, outside the area of the Beit HaMikdash [186,L90 17:3].

It is similarly forbidden to slaughter an animal for personal use within the precincts of the Temple. A korban slaughtered outside is invalid and must be burned, "personal" meat inside is likewise forbidden. Both are wasteful, hence sinful, acts which can even be construed as a form of bloodshed, because they are worse than senseless.

Chamishi - Fifth Aliya - 14 p'sukim - 17:8-18:5
The Torah reiterates the prohibition of slaughtering korbanot "outside" and states emphatically that it is forbidden to eat blood. Blood symbolizes life. When one slaughters a bird or a "wild" animal (e.g. deer - as opposed to the domesticated farm animal for which this mitzva does not apply), it is required to cover the first amount of blood with "dust" (sand, sawdust, etc.) [187,A147 17:13]. The prohibitions relating to blood are repeated and stressed. Blood of korbanot goes on the Altar as an atonement; blood of animals that are not eligible for korbanot must be covered.

CLARIFICATION... Mammals divide into two categories: B'HEIMA and CHAYA. All kosher B'HEIMA - cow, goat, and sheep - are "fit for the Altar". They are not included in the mitzva of KISUI DAM, covering the blood. Their blood is "atoning". No CHAYA is fit for the Mizbei'ach. Among the birds, only two types - the dove and the turtle dove - are ever used as korbanot. All other birds cannot be korbanot. Therefore, the rule for birds follows the majority, and covering the blood applies to all birds (including doves).

In our "everyday" experience, when a cow is slaughtered for food, the blood of the Sh'chita is not covered. When chickens are slaughtered, the additional mitzva of covering the blood (additional to the mitzva of Sh'chita) applies. It is forbidden to slaughter a chicken without covering the first gush of blood with sand or sawdust.

[P> 18:1 (5)] Chapter 18 contains the many forbidden sexual relationships. First there is a general warning against copying the negative practices of Egypt (from whence we came) and those of the peoples of Canaan (to where we are going). We have only to follow the laws and statues of G-d and live by them.

Observation: Looking at the first few p'sukim of Vayikra 18, the follow thought jumped out: This reads as another way to understand the statement of Akavya ben Mahalaleil in the first misha of Avot 3 - Know from where you came (Egypt), to where you are going (Canaan), and before Whom you will have to give an accounting, if you copy the abominations of either.

SDT From the term V'CHAI BAHEM, "and live by them", we are taught two important concepts. Judaism is not just a religion; it is a way of life. Furthermore, this pasuk is (one of) the source(s) of the concept that many mitzvot are to LIVE by, not to die by, and therefore may (must) be violated in life-threatening situations. Remember though, that this does not apply to all mitzvot - we also have the concept of "be killed rather than violate"..

Shishi - Sixth Aliya -16 p'sukim - 18:6-21
[S> 18:6 (1)] It is prohibited to be intimate with any of the forbidden relations [188, L353 18:6].
[S> 18:7 (1)] Homosexual relations are forbidden with one's father [189, L351 18:7], (in addition to the general prohibition of homosexual conduct).
One may not have sexual relations with his mother [190,L330 18:7],
[S> 18:8 (1)] his father's wife (even if she is not his mother) [191,L331 18:8],
[S> 18:9 (1)] his sister (from same father or mother or both) [192,L332 18:9],
[S> 18:10 (1)] his granddaughter from a son [193,L334 18:10] or from a daughter [194,L335 18:10], his daughter [195,L336 18:10],
Note: This prohibition is derived by KAL VACHOMER, the logical reasoning that if a man is forbidden to have relations with his granddaughter, how much more so is he forbidden to his daughter. Without explicitly saying so, this is still counted as one of the Torah's prohibitions.
[S> 18:11 (1)] The Torah singles out the daughter of one's father's wife and forbids relations with her [196,L333 18:10] although she is his sister, already being forbidden to him by mitzva #192. There are different opinions as to the significance and ramifications of this "seemingly" extraneous prohibition. (This prohibition is definitely not a father's wife's daughter that is not a child of the father, what in today's terminology is a step-sister, because halachically there is no prohibition in that case.)
[S> 18:12 (1)] One may not have relations with his paternal aunt [197,L340 18:12],
[S> 18:13 (1)] nor his maternal aunt [198,L341 18:13],
[S> 18:14 (1)] nor may a man have homosexual relations with his uncle [199,L352 18:14] or relations with his uncle's wife (his aunt) [200,L342 18:14].
[S> 18:15 (1)] One may not have relations with his daughter-in-law [201,L343 18:15],
[S> 18:16 (1)] his brother's wife [202,L344 18:16] (except for the unique circumstances of YIBUM).
[S> 18:17 (14)] A man is forbidden to have relations with his wife's mother or daughter [203,L337 18:17], or her grandmother or granddaughter from son or daughter [204,205;L338,339 18:17].
A man may not have relations with his wife's sister, during the wife's lifetime - even if he divorced her first [206, L345 18:18].
Relations with a woman in a state of NIDA is forbidden [207, L346 18:19].
Relations with a married woman is forbidden. (This prohibition is counted elsewhere, but restated here with all the other forbidden relationships.
It is forbidden to give one's child to the pagan rituals of Molech [208,L7 18:21]; it is the (ultimate) desecration of G-d's name

Sh'vi'i - Seventh Aliya -9 p'sukim - 18:6-21
Homosexual acts are forbidden [209, L350 18:22]. Sexual behavior with animals is forbidden for men, women [210,211;L348,349 18:23].

We must not defile ourselves by doing any of the above. These abominable practices defile the Land and result in expulsion therefrom. We must scrupulously shun these practices.

Note: In addition to the Torah's prohibitions, there are many other relations that the Sages forbid in the spirit of the Torah's prohibitions.

Haftara - 21+1 p'sukim - Mal’achi 3:4-24
Unlike the four (in Yerushalayim, five) recent special Shabbatot, when we read a special Maftir in a second Torah and a special Haftara, for Shabbat HaGadol that is not the case. We use only one Torah and we read Parshat HaShavua from it.. We do, however, read a special Haftara. Some opinions say to read this haftara only when Shabbat HaGadol is Erev Pesach (as it is this year). Other opinions say to use this haftara only when Shabbat HaGadol is NOT Erev Pesach (as is the case in most years). Common practice is to read it on Shabbat HaGadol in all cases, preempting the regularly scheduled Haftara.

The haftara speaks of faithfulness to Torah and the promise of the coming of Eliyahu HaNavi as the harbinger of the Complete Redemption. That the second, to some extent, depends on the first can be seen in the closeness of the following two phrases: ZICHRU TORAT MOSHE... (remember the Torah, and keep it), and HINEI ANOCHISHOLEI- ACH LACHEM... and if you do, then I will send Eliyahu...

Note: The penultimate (next to the last) pasuk is repeated as the concluding pasuk of the haftara. This is done to end Trei-Asar on a positive note.
 

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