Nevertheless, we find an apparent contradiction to this noble concept. In the Mishnah cited above (Shevuos 2b), we learned that the dispatched he-goat atoned for all sorts of transgressions: “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 “karet” and those punishable by a court-imposed death penalty.” So, how does this accord with our contention that the “he-goat sent away” atones primarily for sins between man and his fellow man? Let us explain. The characteristic of haughtiness and arrogance— “ga’avah”—which is the root of all sins “bein adam l’chaveiro,” is also the root of all sins “bein adam laMakom.” In Sha’arei Kedushah (2, 4), Rabbi Chaim Vital writes the following, which should rattle us to our inner cores:
“הגאוה היא שורש להרבה עבירות, אם בין אדם למקום ואם בין אדם לחבירו, כי גורם להזיק לחבירו ולשנאתו ולדבר לשון הרע עליו, וכאלה רבות, ואם בינו למקום, שכן כתיב (דברים ח-יד) ורם לבבך ושכחת את ה’ אלקיך, ואמרו רבותינו ז”ל (סוטה ה.) כל שיש בו גסות הרוח נקרא תועבה, שנאמר (משלי טז-ה) תועבת ה’ כל גבה לב”.
“Ga’avah” is the root of many aveiros—whether they be between man and G-d or between man and his fellow man. For, it causes a person to harm his neighbor, to hate him, to speak ill of him (“lashon hara”), and do many other similar things. Regarding the category “between man and G-d,” it is written: “And your heart will become haughty and you will forget Hashem, you G-d.” Our Rabbis of blessed memory said: “Anyone who is haughty is referred to as an abomination, as is states: ‘Every haughty heart is an abomination of Hashem.’”
So, while it is true that the he-goat “to Hashem,” sacrificed in the Beis HaMikdash, was a korban atoning for all transgressions falling into the category of “bein adam laMakom”; nevertheless, until a korban was brought to atone for the transgressions “bein adam l’chaveiro,” the tikun for aveiros between man and G-d could not be accomplished. For, one could very easily backslide and violate all of the precepts of the Torah, chas v’shalom. Therefore, in His infinite wisdom, HKB”H commanded that two he-goats be brought. Although the he-goat “to Hashem” atoned for aveiros between man and G-d, it could not accomplish this goal without a concomitant atonement for aveiros between man and his fellow man. For this purpose, HKB”H commanded Yisrael to bring a he-goat “to Azazel.” It was pushed down the side of a tall mountain; it limbs were shattered in the process, alluding to the shattering of the human trait of “ga’avah.” Only then did Yisrael merit atonement for all of the major transgressions.
It is with great pleasure that we can now comprehend why HKB”H commanded the following only with regards to the dispatched he-goat: “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.” For, only Aharon HaKohen, who lacked any trace of “ga’avah,” was suitable to perform this ceremony. HKB”H Himself attests to Aharon’s lack of “ga’avah” when He says to Moshe (Shemos 4, 14): “וראך ושמח בלבו”—and he will see you and he will rejoice in his heart. Rashi comments: “It is not as you (Moshe) think, that he will resent you, because you are rising to greatness.
Additionally, we find the following testimonial regarding Aharon’s character from Hillel HaNasi (Avos 1, 12): “הלל אומר הוי מתלמידיו של אהרן, אוהב שלום ורודף שלום, אוהב את הבריות ומקרבן לתורה”-- Hillel says: Be among the disciples of Aharon—love peace and promote peace, love your fellow creatures and bring them closer to Torah. Therefore, it was fitting for him to be the one to lean with his two holy hands on the head of the “he-goat to be sent away.” For, that he-goat was meant to atone for the aveiros between man and his fellow man—representing the opposite of peace (“shalom”) and which stem from the trait of “ga’avah.”
