In this manner, let us rise to the occasion and explain the curious fact we learned in the Mishnah: “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. We shall refer to what the great Chafetz Chaim writes in Shemirat HaLashon (Part 2, Chapter 27). He addresses that which is written in parshas Ki Tisa (Shemos 31, 18): “ויתן אל משה ככלותו לדבר אתו בהר סיני שני לחת העדות לחת אבן כתובים באצבע אלקים”—he gave to Moshe, when He finished speaking with him on Har Sinai, the two Tablets of the Testimony, stone tablets inscribed by the finger of G-d. Rashi explains: The plural word ״לחת״ is written defectively (without the letter “vav,” as if it was in the singular), because both (tablets) were equal. The source for this comment is the Midrash (S.R. 41, 6): “לחת כתיב לא זו גדולה מזו”—the defective spelling indicates that neither tablet was bigger than the other.
He refers to the commentary of the Ramban on parshas Yitro (Shemos 20, 13), where he explains that the two “luchos” were divided up into two sets. The first set of five commandments, which were inscribed on the first tablet, consisted of mitzvos “bein adam laMakom”: “אנכי ה’ אלקיך”, “לא יהיה לך אלהים אחרים”, “לא תשא את שם ה’ אלקיך לשוא”, “זכור את יום השבת לקדשו”, “כבד את אביך ואת אמך”—such as “I am Hashem, your G-d,” and “You shall not bear the name of Hashem, your G-d, in vain.” In contrast, the set of five commandments inscribed on the second tablet consisted entirely of mitzvos “bein adam l’chaveiro”: “לא תרצח”, “לא תגנוב”, “לא תנאף”, “לא תענה ברעך עד שקר”, “לא תחמוד בית רעך”—such as “You shall not kill” and “You shall not commit adultery.”
Now, there are people who are meticulous regarding the mitzvos of the right tablet. They observe the mitzvos “bein adam laMakom” to an extreme degree. On the other hand, they are lax in their observance of the mitzvos on the left tablet— the mitzvos “bein adam l’chaveiro.” For instance, they are not careful with regards to “lashon hara,” or they are not scrupulous in money matters. Similarly, we find the exact opposite situation. There are people who are very careful in their observance of mitzvos “bein adam l’chaveiro.” They give tzedakah generously and are always willing to aid anyone in need. Yet, these very same people are careless with regards to their observance of mitzvos “bein adam laMakom.” Therefore, it is written “לחת אבן” in the singular indicating that both sets are to be observed equally, without any difference.
At this point, it is fitting to add a wonderful allusion from the great Rabbi of Komarna, zy”a, in Zohar Chai (Shemos, Part 2, page 164). He writes that the numerical value of the mitzvah to love Hashem (Devarim 6, 4): “ואהב”ת א”ת הוי”ה אלהי”ך” is exactly equal to the numerical value of the mitzvah to love Yisrael (Vayikra 19, 18): “ואהב”ת לרע”ך כמו”ך אנ”י הוי”ה”. This teaches us that we should not differentiate between the love of Hashem— mitzvos “bein adam laMakom”—and love of Yisrael—mitzvos “bein adam l’chaveiro.”
So, it is precisely for this reason that: “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.” This curious requirement teaches us that there is no difference whatsoever between the he-goat “to Hashem” atoning for mitzvos “bein adam laMakom” and the he-goat sent away atoning for mitzvos “bein adam l’chaveiro.” In the eyes of HKB”H, the two are equal.
