The Yom Kippur Lottery
While nothing in life is arbitrary there are things that defy logic. Yom Kippur introduces us to that higher dynamic, which enables us to change. ACHAREI-KEDOSHIM ACHAREI-KEDOSHIM
The Two Goats
One of Judaism’s most enigmatic rituals was the “Sa’ir l’azazel- the Scapegoat.” Every Yom Kippur, as recounted in this week’s Torah portion, the Jewish people would offer two goats as sacrifices: one was offered in the traditional manner in the Temple and the other was thrown off a rugged cliff. To decide which of the two identical goats would stay within the Temple confines and which one would be pushed off the cliff, lots were cast.
As Yom Kippur rituals, both of these offerings served as a means of atonement for the Jewish people.
Several questions come to mind:
First, why two offerings?
Second why was one of the offerings not brought in the Temple as all other offerings are?
ACHAREI-KEDOSHIM
Third, why did they decide which was offered in the Temple and which outside of the Temple, by casting lots?
Parallel Forces
Chassidic literature refers to the fact that the word Azazel, is an acronym for the Biblical phrase: “Es zeh le’umat zeh asah Elokim-This corresponding to the other did G-d make.” This statement teaches that for all the forces of good and holiness in the world, G-d created a corresponding measure of evil and unholiness. By creating both good and evil, G-d gave us the opportunity to choose between right and wrong, thus endowing our actions with purpose and meaning.
Can We Change?
Yom Kippur is the day that we are required to “do” teshuvah, to repent, return to G-d and change ourselves. How can we really change? Can we truly transform our behavior and character? If we have a predilection to one type of behavior, how realistic is the Torah’s demand that we change it?
ACHAREI-KEDOSHIM
The answer is provided by the two goats and the symbolism behind them. One goat - representing good – stays inside the Temple, while the other, representing evil, is cast down a cliff outside the Temple. As was stated earlier, the decision as to which goat went where was made by casting lots. It is because the lots that were cast were not just arbitrary criteria, but were G-d’s way of showing us that His decision, as to which goat should remain in the Temple and which goat should not, was not based on logic, but on G-d’s ability to transcend logic and reason.
Similarly, no matter how compelling it might seem for one to go in the wrong direction, one has the G- d given power to transcend the realm of logic, and choose to go down the right path. No matter how strong the forces to do evil may be, the divine power of free choice is even greater.
Transcending Logic
The arbitrariness of the lottery system in determining where the goats would go, underscores Judaism’s insistence that we do not limit our dedication to good and repudiation of evil to the limits imposed by logic and reason. We must do ACHAREI-KEDOSHIM good even when it seems to be unreasonable and flies in the face of logic. And when logic says that it is good enough, we must become “unreasonable” – ignore the limits of reason – and go beyond the borders of goodness imposed by that logic.
Conversely, we must reject evil, even when one cannot find a compelling reason to do so. And we must repudiate evil beyond the rational reasons one has for such rejection. Our rejection of evil must be utter and absolute, not measured and calculated.
Distracted from Moshiach?
The Talmud declares that Moshiach will come “B’hesech hada’as (literally: with a removal of the mind)-when our minds are distracted from him.” Commentators question how this is possible in light of the imperative to eagerly anticipate Moshiach’s arrival every moment.
The answer provide by Chassidic thought is that Moshiach’s coming and the subsequent Redemption will inaugurate an age when our commitment to G- d and Torah will transcend logic and reason. Moshiach will make “hesech hada’as,” he will “remove our minds” not by turning off our minds, but after reaching the limits of logic and reasoning, ACHAREI-KEDOSHIM he will introduce us to a higher level of awareness, one that transcends reasoning and logic.
ACHAREI-KEDOSHIM
ACHAREI-KEDOSHIM
From the book Light from the Future: Parshas Acharei-Kedoshim by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
