As a loyal servant in the presence of his master, I was struck by a wonderful idea, which can be insinuated from what the Meshech Chochmah wrote. For, based on his magnificent insight, we can suggest a wonderful explanation for the matter of the two he-goats. As we have learned, HKB”H commanded that both be brought as “chatas-offerings.” The one “to Hashem” was sacrificed on the mizbeiach and its blood was sprinkled before the “Kapores” in the Kodesh HaKodashim. The one “to Azazel” was dispatched into the midbar.
We already asked why HKB”H commanded that two he-goats be brought. Why didn’t the one chatas “to Hashem” suffice to atone for all of Yisrael’s transgressions? Yet, according to what we have learned from the Meshech Chochmah, it is incredible! From the very onset, HKB”H delegated the atonement for Yisrael’s sins to two distinct “chatas” he-goats. For, the he-goat designated “to Hashem” was aimed at atoning for sins between man and G-d; whereas the he-goat “to Azazel” was aimed at atoning for sins between man and his fellow man.
This explains very nicely why the Kohen Gadol sacrificed the he-goat “to Hashem” on the mizbeiach and sprinkled its blood in the Kodesh HaKodashim—where HKB”H’s Shechinah dwells. As explained, its purpose was to atone for transgressions “bein adam laMakom.” Therefore, it was fitting that a gift be presented to HKB”H in the dwelling place of His Shechinah, and to ask for mercy and forgiveness for having sinned against Him.
In contrast, the he-goat “to Azazel” came to atone for sins “bein adam l’chaveiro.” It would have been inappropriate to sacrifice it in the Heichal and to sprinkle its blood in the Kodesh HaKodashim; for those structures were located in the portion of Binyamin, who was not involved in the selling of Yosef. Therefore, it was not possible to bring an atonement for the sin of “mechiras Yosef ” there. For, instead of rachamim—divine mercy—the attribute of “din” would be triggered, due to the fact that the brothers did not show Yosef mercy.
Accordingly, HKB”H commanded that it not be sacrificed in the Beis HaMikdash, in the portion of Binyamin; rather, He commanded that it be sent to Azazel in the midbar. For, brotherly hatred does not belong in a holy place; it should be relegated to the desolate wilderness. This coincides amazingly with the words of the Meshech Chochmah. As he explains, the reason they tied a strip weighing two selas to the he-goat was to atone for the sin of “mechiras Yosef ”—which was provoked by the striped tunic Yaakov made for Yosef out of two selas of fine wool.
In this manner, we can also comprehend why HKB”H commanded that the dispatched he-goat be tumbled down a high cliff, as described in the aforementioned Mishnah: “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.” This ceremonial act alludes to the fact that all sins “bein adam l’chaveiro” stem from the human trait of haughtiness—where a person sees himself as being superior to others, like a tall mountain. This notion is conveyed by the following Gemara (Sotah 5a): “אמר רבי יוסף, לעולם ילמד אדם מדעת קונו, שהרי הקב”ה הניח כל הרים וגבעות והשרה שכינתו על הר סיני”-- Rabbi Yosef said: A person should always learn from the “da’as” of his Maker; for HKB”H passed over the taller mountains and hills and rested His Shechinah on Har Sinai. Therefore, the designated person pushed the he-goat down the mountain, causing it to be torn apart limb from limb. This was meant to teach us that the quality of haughtiness destroys all that is good in a human being.
