Rabbi Pinches Friedman
Parshas Acharei-Mos 5776
Translation by Dr. Baruch Fox
In this week’s parsha, parshas Acharei Mos, we learn about the sacred service performed by the Kohen Gadol on Yom HaKippurim. The service he performed afforded atonement for all of Yisrael’s sins, transgressions and iniquities. Now, we learn a vital principle in the Gemara (Menachos 110a): “כל העוסק בתורת חטאת כאילו הקריב חטאת, וכל העוסק בתורת אשם כאילו הקריב אשם”—anyone who studies the Torah of the chatas, it is considered as if he actually brought a chatas-offering; and anyone who studies the Torah of the asham, it is considered as if he actually brought an asham-offering. Thus, even in these times of galut, when we do not have a Beis HaMikdash, we can still achieve atonement for our wrongdoings by studying the Torah portions detailing the “avodah” on Yom HaKippurim.
It is fitting, therefore, that we examine the “avodah” performed by the Kohen Gadol involving the two he-goats as “chatas” offerings—one designated for Hashem and one designated for Azazel. The latter is commonly referred to as “שעיר המשתלח”—“the he-goat that is sent away.” It is especially worthwhile that we examine the function of the “שעיר המשתלח” that afforded atonement for all transgressions—from the most minor to the most major. The Mishnah expresses this fact as follows (Shevuos 2b): “על שאר עבירות שבתורה, הקלות והחמורות, הזדונות והשגגות, הודע ולא הודע, עשה ולא תעשה, כרתות ומיתות בית דין, שעיר המשתלח מכפר”—for all other transgressions mentioned in the Torah, whether they are minor or major, deliberate transgressions or unwitting ones, whether he became aware or did not become aware, positive commandments or prohibitions, those punishable by “kares” and those punishable by a court-imposed death penalty, the “he-goat sent away” (to Azazel) atones. So, let us review the pertinent pesukim related to the two he-goats (Vayikra 16-5):
“ומאת עדת בני ישראל יקח שני שעירי עזים לחטאת... ולקח את שני השעירים והעמיד אותם לפני ה’ פתח אהל מועד, ונתן אהרן על שני השעירים גורלות גורל אחד לה’ וגורל אחד לעזאזל, והקריב אהרן את השעיר אשר עלה עליו הגורל לה’ ועשהו חטאת, והשעיר אשר עלה עליו הגורל לעזאזל יעמד חי לפני ה’ לכפר עליו לשלח אותו לעזאזל המדברה”.
From the assembly of Bnei Yisrael, he shall take two he-goats for a “chatas” . . . He shall take the two he-goats and stand them before Hashem, at the entrance of the Ohel Moed. Aharon shall place lots upon the two he-goats—one lot “to Hashem” and one lot “to Azazel.” Aharon shall bring near the he-goat designated by lot “to Hashem,” and he shall make it a “chatas.” And the he-goat designated by lot “to Azazel” shall be stood alive before Hashem, to atone upon it, to send it to Azazel to the wilderness (“midbar”). Rashi clarifies: “Azazel is an austere and harsh mountain, a high cliff.”
A Tall Mountain and a Deep Abyss Separate the Two He-goats
It is apparent from the pesukim that follow that the purpose of both he-goats is to afford Yisrael atonement for their sins and iniquities. After all, the Torah refers to them as: “two he-goats for a chatas-offering.” Notwithstanding, they are separated by a tall mountain and a deep abyss. For, the he-goat designated “for Hashem” was sacrificed by the Kohen Gadol on the mizbeiach, and its blood was sprinkled in the Kodesh HaKodashim. This is described in the following pesukim (ibid. 15): “ושחט את שעיר החטאת אשר לעם והביא את דמו אל מבית לפרוכת... והזה אותו על הכפורת ולפני הכפורת, וכפר על הקודש מטומאות בני ישראל ומפשעיהם לכל חטאתם”—he shall slaughter the chatas he-goat of the people, and bring its blood within the Paroches (the curtain between the Kodesh and the Kodesh HaKodashim) . . . and sprinkle it upon the Kapores (the cover of the Aron) and in front of the Kapores. Thus shall he bring atonement upon the Kodesh for the impurities of Bnei Yisrael, and for their willful sins among all of their sins.
“Aharon shall place lots upon the two he-goats”
A Novel Interpretation regarding the Atonement Afforded by the Two He-goats Based on the Incredible Explanation of the Meshech Chochmah
In stark contrast, however, the he-goat designated “to Azazel” was not sacrificed at all. It was sent out of the Beis HaMikdash, accompanied by a designated person, to be pushed off a cliff in the wilderness. Here are the pertinent pesukim (ibid. 21): “וסמך אהרן את שתי ידיו על ראש השעיר החי, והתוודה עליו את כל עוונות בני ישראל ואת כל פשעיהם לכל חטאתם, ונתן אותם על ראש השעיר ושלח ביד איש עתי המדברה, ונשא השעיר עליו את כל עוונותם אל ארץ גזרה ושלח את השעיר במדבר”—Aharon shall lean his two hands upon the head of the living he-goat and confess upon it all the iniquities of Bnei Yisrael, and all their rebellious sins among all their sins, and place them upon the head of the he-goat, and send it with a timely man to the midbar. The he-goat will bear upon itself all their iniquities to a cut land, and he should send away the he-goat to the midbar.
This deserves further clarification. As stated, both he-goats are meant to atone for Yisrael’s transgressions. So, why was only one of them sacrificed in the Beis HaMikdash, while the other one was not sacrificed, at all? As we have learned, the second he-goat was sent off into the wilderness to Azazel to be thrown off of a cliff—in such a manner that it rarely reached the bottom intact. This was taught in a Mishnah (Yoma 67a): “ודחפו לאחוריו והוא מתגלגל ויורד, ולא היה מגיע לחצי ההר עד שנעשה איברים איברים”—he would push it backwards, and it would tumble down, and it would not reach halfway down the mountain before it was torn limb from limb.
There is another difference between the two he-goats that is worth examining. Aharon HaKohen was only instructed to lean his hands upon the head of the he-goat that was sent away, while confessing all of the transgressions of Yisrael. In contrast, he did not lean upon the head of the he-goat designated “for Hashem,” and did not confess upon it. Instead, it was simply sacrificed in order to atone for Yisrael’s “willful sins among all of their sins.”
Aside from all of these questions, we must endeavor to understand why HKB”H commanded that two he-goats be brought as “chatas-offerings,” to atone for Yisrael’s transgressions. After all, Aharon HaKohen had already sacrificed the he-goat “to Hashem,” which provided atonement for Yisrael’s transgressions, as stated in the passuk: “Thus shall he bring atonement upon the Kodesh for the impurities of Bnei Yisrael, and for their willful sins among all of their sins.” So, what purpose was served by placing his hands upon the head of the “he-goat that was sent away” and confessing “upon it all the iniquities of Bnei Yisrael, and all their rebellious sins among all their sins.” Which sins did the he-goat “to Hashem” atone for and which sins did the he-goat “to Azazel” atone for?
Seeing as we are discussing the two he-goats, it is also worthwhile explaining the tremendous chiddush taught in the Mishnah (Yoma 62a): “שני שעירי יום הכפורים מצוותן שיהיו שניהן שווין במראה ובקומה ובדמים ובלקיחתן כאחד”—regarding the two he-goats of Yom Kippur, their mitzvah is that they be alike in appearance, in height, in value, and in their simultaneous purchase. The practical implications of this unique requirement must be explored. Seeing as one of the he-goats was to be designated “to Hashem” and the other “to Azazel,” why was it required that they be equal in all aspects?
The Incredible Concept Presented by the Meshech Chochmah
We will begin to shed some light on the matter based on an incredible insight found in the Meshech Chochmah’s illuminating commentary on this week’s parsha (Vayikra 16, 30). He addresses the formula instituted by our blessed sages (in the middle berachah of Shacharit and Mussaf on Yom Kippur): “כי אתה סלחן לישראל ומחלן לשבטי ישורון בכל דור ודור”—for you are the Forgiver of Yisrael and the Pardoner of the tribes of Yeshurun in every generation. First of all, we must endeavor to understand the double language: “Forgiver of Yisrael” and “Pardoner of the tribes of Yeshurun.” Secondly, the phrase “Pardoner of the tribes of Yeshurun” does not appear anywhere else in our prayers.
He explains the significance of this formula based on what we have learned in the Gemara (R.H. 26a): “מפני מה אין כהן גדול נכנס בבגדי זהב לפני ולפנים לעבוד עבודה, לפי שאין קטיגור נעשה סניגור”—why doesn’t the Kohen Gadol enter the inner sanctum to perform the service in the golden garments? Because the prosecutor cannot become an advocate. This matter is explained in greater detail in the Talmud Yerushalmi (Yoma 38a): “מפני מה אינו משמש בבגדי זהב... אמר רבי לוי, שאין קטיגור נעשה סניגור, אתמול כתיב בהם (שמות לב-לא) ויעשו להם אלהי זהב, ועכשיו הוא עומד ומשמש בבגדי זהב”. Since they made a god in the past out of gold, he cannot now perform the sacred avodah clad in gold.
To explain the matter, let us refer to the following passuk (Shemos 32, 34): “וביום פקדי ופקדתי עליהם חטאתם”—and on the day that I make My account, I shall bring their sin to account against them. Rashi explains: “Always, whenever I shall make
