The Gemara (Berachos 7a) poses a contradiction between two pesukim. One passuk states (Shemos 20, 5): “פוקד עון אבות על בנים”—Who visits the sin of fathers upon children; while another passuk states (Devarim 24, 16): “ובנים לא יומתו על אבות”—and sons shall not be put to death because of fathers. They answer: “הא כשאוחזין מעשה אבותיהם בידיהם”—- the first passuk refers to when the sons continue in the evil ways of their fathers; hence, HKB”H visits the sin of the fathers upon the sons; הא” “מעשה אבותיהם בידיהםכשאין אוחזין —the second passuk refers to when the sons abandon the sinful practices of their fathers; in this situation, HKB”H does not put children to death on account of their fathers’ sins.
Thus, we learn an important principle. When Yisrael are guilty of a sin between man and G-d, chas v’shalom, the “cheit ha’eigel”—the prototype of sins between man and G-d— resurfaces. When Yisrael are guilty of sins between man and his fellow man, chas v’shalom, the sin of “mechiras Yosef ”—the prototype of sins between man and his fellow man -- resurfaces. These two sins— “cheit ha’eigel” and the sin of “mechiras Yosef ”—encompass the sphere of all transgressions. For all transgressions can be categorized either as between man and G-d or between man and his fellow man.
Now, on Yom Kippur, HKB”H commanded us to provide atonement for both of these categories of sins. We must attain atonement for the “cheit ha’eigel”—the prototype of sins “bein adam laMakom”—and for the sin of “mechiras Yosef ”—the prototype of sins between “bein adam l’chaveiro.” Accordingly, we find the following teaching in the Mishnah (Yoma 85b):
“עבירות שבין אדם למקום יום הכיפורים מכפר, עבירות שבין אדם לחבירו אין יום הכיפורים מכפר עד שירצה את חבירו”—sins between man and G-d, Yom Kippur atones for; sins between man and his fellow man, Yom Kippur does not atone for until he appeases his fellow man.
Based on what we have discussed, the Meshech Chochmah explains magnificently that which we have learned in the Gemara (Yoma 42a): The string that was tied between the horns of the “he-goat that was sent away” weighed two selas. He refers to the following teaching in the Gemara (Shabbas 10b): “לעולם אל ישנה אדם בנו בין הבנים, שבשביל משקל שני סלעים מילת שנתן יעקב ליוסף [כתונת הפסים] יותר משאר בניו נתקנאו בו אחיו, ונתגלגל הדבר וירדו אבותינו למצרים”—a person should never treat one son differently than his other sons; for on account of two selas weight of fine wool that Yaakov gave Yosef in excess of his other sons (the striped tunic), his brothers became jealous of him, and the matter evolved such that our forefathers descended to Mitzrayim. This then is the reason they tied a string weighing two selas onto the dispatched he-goat; it was intended to atone for the sin of “mechiras Yosef,” which was precipitated by two selas.
