speaks of the purpose "to cleanse you from all your sins," and speaks of making atonement for the most holy place, the tent of meeting, the altar; and the priests. instructs that the commandment applies both to "the home-born" and to "the stranger who sojourns among you." and and command offerings to God. And and institute the observance as "a statute forever." sets out detailed procedures for the priest's atonement ritual during the time of the Temple. instructs that after seven Sabbatical years, on the Jubilee year, on the day of atonement, the Israelites were to proclaim liberty throughout the land with the blast of the horn and return all people to their possessions and to their families. In , the Haftarah for Yom Kippur morning, God describes "the fast that I have chosen [on] the day for a man to afflict his soul." makes clear that "to afflict the soul" was understood as fasting. But goes on to impress that "to afflict the soul," God also seeks acts of social justice: "to loose the fetters of wickedness, to undo the bands of the yoke," "to let the oppressed go free," "to give your bread to the hungry, and . . . bring the poor that are cast out to your house," and "when you see the naked, that you cover him." The Duty To Redeem Professor Tamara Cohn Eskenazi of the Hebrew Union College-Jewish Institute of Religion wrote that Biblical laws required Israelites to act as redeemers for relatives in four situations: (1) redemption of land in , (2) redemption of persons from slavery, especially in , (3) redemption of objects dedicated to the sanctuary in , and (4) avenging the blood of a murdered relative in . Naboth In , Naboth the Jezreelite refused to sell his vineyard to King Ahab because the land is an inheritance subject to the rule in . Leviticus chapter 26 directs the Israelites not to rear up a pillar (, matzeivah). directed the Israelites to break in pieces the Canaanites' pillars (, matzeivoteihem). And prohibits setting up a pillar (, matzeivah), "which the Lord your God hates." But before these commandments were issued, in , Jacob took the stone on which he had slept, set it up as a pillar (, matzeivah), and poured oil on the top of it. In early nonrabbinic interpretation The parashah has parallels or is discussed in