Rabbi Israel Chait
Transcribed by student
The Scapegoat is a very unique sacrifice. All other sacrifices require slaughter and blood sprinkling, which is the fulfillment of the sacrifice and reflects the presence of atonement. However, the Scapegoat is brought to a desolate place and is brutally killed by being thrown over a precipice. Chazal teach us that the nations of the world criticize the B’nai Yisroel for its practice of the Scapegoat as being solely ritualistic and ceremonial. Although the gentiles have ritualistic practices, they are symbolic and their performances engender some emotional satisfaction unlike the Scapegoat. Judaism prides itself on the fact that ones commitment to the Torah is based upon his intellectual conviction and that its commandments are ethical and moral principles. We must therefore explain the significance of the Scapegoat and the intellectual insight the Torah is imparting to us.
The Eben Ezrah gives us a clue as to the secret of the Scapegoat. He states that a basic secret of the Scapegoat is after the word “azazel” and when you are 33 years old you will know this secret. If one counts 33 verses from the word “ha’midbarah”, the word after “azazel”, which appears in Leviticus, chapter 16 verse 10, one may get a clue. The verse that is being referred to is 17,7. The verse states: “They should no longer sacrifice their sacrifices unto the satyrs that lead them astray. Rashi explains the word l’saeerim to mean l’shaydim, unto the demons. The Eben Ezrah is teaching us that if one desires an insight into the Scapegoat he [sic] must recognize that adhering to this practice will lead one to the practice stated in chapter 7 verse 17. The Israelites will no longer turn astray and sacrifice to the demons as the nations of the world. We will explain this insight after we examine several salient laws with respect to the Scapegoat. It is interesting to note that the Rambam holds that the Scapegoat renders atonement without repentance for all commandments that are not punishable by kares, excision. Rabbi Yehudah HaNasi’s position in the Talmud, although we do not rule like him, is that even the “day of Yom Kippur” itself effectuates atonement. We must appreciate how atonement works, if the sinner is not repentant. Halachically, Teshuva implies that one must return to God. His relationship with the creator must be rekindled as a result of his recognizing the cause of his sin and being able to elevate himself to a higher intellectual level. The individual is a changed person, one who is no longer drawn by the temptations of the instinctual nor the frailties of the emotional components of his nature, which causes him to commit the sin. We therefore must understand how does the mere practice of the Scapegoat grant atonement to a sinner?
The last Mishna in the tractate of Yumah quotes a statement of Rabbi Akiva, which states “Happy are you Israel before whom you are purified, and who purifies you, your Father in heaven.” This is a puzzling statement. Anybody who performs Teshuva and returns to God, as a result of his own actions, is purified before God. This applies even to a Gentile. Why then does Rabbi Akiva specify a Jew; and furthermore it seems from his statement that Teshuva is extraneous to this purification process. We must try to comprehend Rabbi Akiva’s teaching.
Nachmanides comments on the Eben Ezra, explaining the service of the Scapegoat discusses a Medrash. The Medrash says that the children of Jacob give Samael, their prosecuting angel, a bribe on Yom Kippur. This bribe is the sacrificial Scapegoat. It is given so that he should not annul their sacrifices. The Scapegoat has all the sins of the Children of Israel on its head, as set out in the verses in the Torah. The Medrash continues, “as a result Samael will see that there is no sin on Yom Kippur and will explain before God, ‘Creator of the world, there is one nation in this world which are akin to the ministering angels. Just like the ministering angels are bare footed, so too on this day the Jews are bare footed’.” Samael makes similar observations when addressing God with respect to eating, drinking, standing all day, making peace amongst themselves and being free of sin. In all these activities the Jewish people on Yom Kippur are comparable to the ministering angels. The Holy One upon hearing these testimonies from the prosecutor Samael, makes atonement for the altar, the sanctuary, the priests of Israel and for all the people of the assembly of Israel. This is the Agadah that the Rambam quotes to help us understand the Scapegoat.
This Agadah raises several questions: Who is Samael and how is he bribed? Originally the purpose of the bribe is so that the sacrifices should not be annulled, however the seeming result of the bribe is that it is responsible for the entire atonement of Yom Kippur. Maimonides, in his “Guide for the Perplexed” states that Samael is the appellation applied by our sages to Satan. The derivation of the word Samael is “Sam-El”, the blinding of God. Samael represents that part of human nature, which blinds the individual from perceiving the ultimate reality, God. The Yetzer Harah and Satan are used interchangeably by Chazal and represent mans evil inclination which is rooted in his physical nature. Chazal use the term Satan, which implies something external to man, to signify that this part of man is not his essence. Rather the tzelem Elokim – intelligence – is man’s essence. Chazal use the term Yetzer Harah to teach us that although it is not man’s essence, we are nevertheless responsible for this part of us. The key to understanding the Scapegoat is appreciating its inexorable connection to the atonement of Yom Kippur. There were two goats, which were subject to the lottery. One was designated for God and was brought upon the altar as a sacrifice. The second goat was designated l’azazel and was the saeer ha’mishtaleyach, the goat that was sent away to meet its final destiny in the desert. The atonement of the day of Yom Kippur was really a result of the goat that was designated l’azazel and not the one that was brought as a sacrifice. The atonement of Yom Kippur is unique because it atones for many sins, kalot vechamurot, lenient and stringent sins. Whereas a korban chatas is brought for a particular maaseh aveira, act of violation, and atones for that particular sin. On Yom Kippur “lifneh Hashem tetaharu”, we are purified before God. The essential character of the day atones. This is a different type of forgiveness than a specific korban chatas, a sin offering. Yom Kippur is related to the state of the gavra, the individual. The day atones the individual. A person, who appreciates the sanctity of the day, demonstrates that he, as an individual, is worthy of forgiveness. Consequently, this new status results in the removal of the particular sins.
An understanding of the service of the Scapegoat gives us insight into the essential nature of the sanctity of Yom Kippur and its function as a purifier. The Scapegoat atoned for all the sins of the Jews. Leviticus Chapter 16, Verses 21 and 22 tells us that Aaron placed his hands on the Scapegoat and confessed all the sins of the Children of Israel and all their transgressions, and placed them on the head of the Azazel goat. How does this goat serve to forgive all the sins of the Jewish people? The Torah is teaching us that the sins of man are really separate and extraneous to his essential nature. Aaron was capable of removing all of man’s sins and placing them on the head of the goat. The Scapegoat as stated, represents the Satan, man’s evil inclination, the part of man driven by his fantasy. This service signifies that the part of man, which is based upon his emotions and fueled by his fantasy, is really not reflective of man’s true essence, his Tzelem Elokim, his intelligence. This part of man, his instinctual nature, may be severed from his true nature. However, if man follows his fantasies and his evil inclination, he is doomed as the Scapegoat, to face a brutal and lonely death.
The Midrash quoted by Nachmanides can now be understood. We bribe Samael and give him the Scapegoat. We, as Torah Jews, recognize that the pursuit of the fantasy blinds us from perceiving “chachmas haboreh”, the wisdom of our Creator. We acknowledge by the service of the Scapegoat, that there is a spiritually higher nature to man, his true essence that we value. As Torah Jews, we thereby attempt to lead our lives based upon the Tzelem Elokim. By bribing Samael, we acknowledge that there is a part of man’s nature, which is overpowering. However, we cannot deny our instinctual nature, but must acknowledge that it stems from the lower part of man’s being, and as such, must be dealt with. If we deny our instinctual nature “Samael”, it can have tragic consequences. On the contrary, we recognize the instinctual part of man’s nature but acknowledge our life long struggle as Torah Jews to separate that part of our nature from the Tzelem Elokim. Only by “bribing” Samael and recognizing the potent powers of fantasy, can we hope to ever be successful in combating these forces and removing them from overwhelming our actions as Torah Jews. We demonstrate that ultimately if one is led astray by the powers of the fantasy, he will surely perish and be doomed to spiritual genocide.
The Scapegoat was taken to the desert by the “ish iti”, a specially prepared man. This demonstrates that the ultimate destruction of the Scapegoat is not fortuitous. Rather, it is a necessary result that the pursuits of the fantasy will lead to ones downfall. That is why the ish iti was mezuman l’kach, was prepared for this job, to ensure and guarantee that the Scapegoat would meet its eventual destruction. This recognition by Klal Yisroel that we appreciate the overwhelming force of man’s instinctual nature and constantly strive to overcome it and elevate our lives to a higher spiritual plane, makes us akin to the mal’achey hashares, ministering angels. This causes Samael to remark that on Yom Kippur the Children of Israel are like the Ministering Angels. The Ministering Angels are not under the influence of the instinctual, they are not swayed by emotions. Similarly on Yom Kippur the Jewish people demonstrate through the prohibitions of the day (eating, drinking, cohabitation, and wearing leather shoes etc.) that we abstain from these physical pleasures to demonstrate that there is a higher part to man’s existence.
This explains how the Scapegoat atones for all sins. Since man recognizes this concept and appreciates that his physical existence leads him on the path of Samael, he must strive through chachma, wisdom, to live life based upon his Tzelem Elokim, and thus become a different type of person. Yom Kippur is a day of reality whereby he recognizes the dangers in his daily existence of Samael, but elevates himself on this day to be pured before Hashem. This explains that although a person did not do teshuva on a particular maeseh aveira, act of sin, but since he recognizes the consequences of Samael and that man’s true essence is chachma, he has elevated himself to higher spiritual level and he is a being worthy of forgiveness.
We can now understand the reason why there are two goats, one for Hashem and one for azazel. This represents man’s duel nature, his intellect that is l’Hashem and his instinctual which is l’azazel. In order to have the sacrifice to Hashem, you must have the Scapegoat. One cannot be successful in his struggle as a talmid chachom unless he recognizes the lower part of human nature. Intellectual perfection cannot be achieved if one simply represses his instinctual nature. By repressing one’s instinctual nature it still remains an influential part of his personality.
The many meticulous details with respect to the performance of the Scapegoat also evidences this concept. A person is driven to the life of the physical by many powerful forces. Each of these drives is shattered by the method of performance mandated by the Torah by bringing the Scapegoat. A person is drawn to the life of the material because of the enticements of the physical pleasures that one imagines is comforting when living an instinctual existence. This is why the Scapegoat is brutally thrown over the cliff to a torturous death. This represents that visions of physical pleasures are illusory and transitory and ultimately will result in a painful shattering of such false emotions. A person is also drawn to the life of the physical because he feels that material success garners respect and popular acceptance by the masses. Therefore the Scapegoat is sent out with one man, alone without any fanfare, to a desolate and lonely place in the desert. This demonstrates that leading a life of materialism will ultimately and invariably result in a lonely and desolate existence. Lastly, a person is fooled by the entrapments of a physical existence in order to insulate himself from the limited nature of such an existence and to cater to his fantasy of immortality. Thus the Scapegoat always meets the same destiny, a harsh and cruel termination, to help emasculate any such fantasies that a person may harbor.
We can now appreciate Rabbi Akiva’s statement quoted in the last Mishna in Tractate Yumah. “Happy are the Children of Israel because they are purified before God.” Although it might be possible in isolated cases for individuals to come to the true recognition of God, however, for a nation of people, on such a large scale, it is impossible. How fortunate are we Torah Jews who have a system of Torah and Mitzvos, (that contains the abstract and beautiful practice of the Scapegoat), a system based upon chachma that allows us to recognize man’s true nature and remove ourselves from living a purely physical existence, the life of fantasy that ultimately leads to man’s downfall. Therefore Rabbi Akiva exalts “how happy are we the nation of Israel that we are fortunate to such a blessing.”