Parsha discussion

Question:  Why are we told twice that the procedure of יום כפור is to atone for the people? Approach:  there is a subtle difference between the two פסוקים (i.e. 16:30 & 34). The first refers to טהרה, the second relates to כפרה (albeit, the first verse also relates to כפרה). We might suggest that the process of טהרה relates to removing spritiual barriers in order to allow physical closeness to the sanctified (places and food). Whereas כפרה seems to relate to removing barriers caused by physical actions (i.e. sins) in order to allow spiritual closeness to be acheived (i.e. closeness to הקב"ה). Since טהרה requires action by a human, it might be understandble why this verse comes at the end of the description of the עבודה of the כהן גדול. But the last verse applies to the entire nation, since כפרה doesn't necessarily require physical action.

Question:  Why does the יולדת have such a long time as מחוסרת כפורים? Approach: It would seem that the periods of time after giving birth can be viewed as a combination of נידה (as mentioned almost explicitly in 12:2 and 12:4) and זיבה, both of which are detailed at the end of פרשת מצורע. The timings are different, possibly to allow the mother time to recover from the birth and/or bond with her child before rushing off to the מקדש to offer her קורבנות.

Question:  Why is drinking wine equated with issues of טומאה וטהרה? Approach : The next few chapters all deal with issues of situations whereby a person is prevented to enter the מקדש and the various rules associated with those items (e.g. touching נבלות ושרצים, יולדת, צרעת, זב), and these are seemingly brought here after having discussed the situations which prevent a כהן from entering the מקדש. First the rules surrounding not entering with ripped clothes or without having had a haircut are referenced due to the demise of נדב ואביהוא, and so the rules regarding being drunk are then brought, and finally the rules for the rest of the nation expounded.

Question :  At what point are we considered to have left Egypt? After מכת בכורות? On ט״ו ניסן? After קריאת ים סוף? At הר סיני? When we came into ארץ ישראל? Other? Approach: In some ways, all options are true. Differing aspects of freedom were acheived when פרעה commanded the nation to leave in the middle of the night, when the nation physically left, as well as when the yoke of the Egyptian army was demonstrably removed. Further, מתן תורה was one of the designated goals of יציאת מצרים (as per the events at the סנה), as was entering ארץ ישראל. The bottom line would therefore seem to be that יציאת מצרים is a process, which presumably continues. And this also fits in with the process of the poem of דיינו.

Question:  How do we understand the phrase זאת תורת העולה when the topic then presented is not (directly) related to the עולה? Approach:  It would seem that, since the laws of an עולה are essentially to burn the whole animal (except for the skin, as we learn later), the laws of the the עולה are the laws of the fire on the מזבח, and the related rule of תרומת הדשן. This can be strengthened by verse 6:5, wich relates to placing the עולה on the fire, which has been previously prepared.