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Interpretation of a Number of Verses/Repentance of Leader

Below are 4 Questions:

Question 1) Based on Leviticus 4:3 … “if it is the anointed priest who sins, thus bringing guilt on the people” What should a 21st century priest do to remove the damage caused to the congregation since the priest has committed embarrassing indiscretions or has mislead the congregation with incorrect info, which again, could damage the families? Shouldn’t the priest stand before the congregation and repent?

Question 2) Please explain Isaiah 65:20

Question 3) When the Lord’s presence arrived; & His train filled the temple, Isaiah 6:1; His glory filled the tabernacle… appeared. Exo. 40:34-35.T
• What is about to happen? Is a miracle about to take place, supernaturally? If so, WHO will this miracle be performed (through)? The Prophet or can anyone make a request in the presence of the Lord?…………

Question 4) II Samuel: 6:16-23 — David’s 1st wife, Michal — I feel that the perception of her has been wrongly perceived, especially since she died barren. Although she loved David, but she was used as a political pawn. What is the Jewish thoughts about her?


1. The bibilcal reference, as you rightly mention, indicates that when a leader misleads the people, and brings them to sin or iniquity, he is held responsible. In the absence of the Temple, he cannot today bring a sin-offering, but he must surely repent for the misdeed. Repentance includes confession, regret, and accepting upon oneself to be wary for the future of repeating the misdeed. Moreover, when the sin was related to other individuals, a basis component of repentance is the forgiveness of the injured parties (as explained by all halachic authorities (as based on Mishnah; see Birkei Yosef 606:1; Mishnah Berurah 606:1; Hirurei Teshuvah (Harav M. Gifter), pg. 121). Therefore, if a community leader/rabbi/priest sins against others in any way, he should certainly offer his apology, and ask for their forgiveness.

2. The verse, according to most commentaries (based on Rashi, and the Midrash), translates as follows: “Never again will come from there a young child or old man who will not fill his days; for the youth of one hundred years will dies and a sinner at the age of one hundred years will be cursed.” This means that in the Messianic Era, people will have such longevity that dying at the age of one hundred will be considered as dying young, or it will be considered as a punishment to die at that age. [Stone edition; based on Rashi]

3.  The verses in Exodus refer to the ideal state of the world, whereby the Divine Presence dwells in the Temple, among the nation of Israel. This ‘miracle’ of Divine Presence among humankind will only be fulfilled once again, according to Jewish tradition, after the coming of the Messiah and the rebuilding of the Temple, which we continue to await and anticipate. As with the Temple of Solomon, all the people of the world will be able to benefit for the Temple and the Divine Presence therein, by bringing offerings, prayer, and in making pilgrimages. The verse in Isa. 6 refers to a prophetic vision.

4. Michal is perceived in the Jewish tradition as a righteous person, who was still found failing in the haughtiness she expressed (in the verses you mention). According to one rabbinic interpretation, the biblical statement whereby she “had no child until the day of her death” means that she died at childbirth.

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