Rav Etan's D'var Torah for Shabbat Parshat Achrei Mot-Kedoshim

There is a fascinating ritual done every year in Temple times. It is part of the service of the high priest on Yom Kippur, and we read about it this Shabbat. Essentially, in order to repent for the sins of the Jewish people, every Yom Kippur two goats were brought forward, and by lottery, one was chosen to be given as an offering to God in the Temple while the other was to be thrown off a cliff. There is actually a famous phrase which is derived from this ritual – it is called the scapegoat. I have always been fascinated, but also confused by this ritual, or by this entire notion of the scapegoat. #1] Do we actually believe that we can absolve ourselves of our sins by placing it on something else? #2] If so, how is this Teshuva – how is this wholehearted sincere remorse and repentance? When I think of teshuva, I think of taking responsibility for one’s own actions – not absolving oneself of guilt by putting the blame on something or someone else, as is indicated by a scapegoat which is sent off to the desert.

It is no surprise that Maimonides, the rationalist, writes in his Guide for the Perplexed, the following: There is no doubt that sins cannot be carried like a burden, and taken off the shoulder of one being to be laid on that of another being. But these ceremonies are of a symbolic character, and serve to impress people with a certain idea, and to induce them to repent – as if to say, we have freed ourselves of our previous deeds, have cast them behind our backs, and removed them from us as far as possible. (Guide III: 46).

But, I think there is something more in Maimonides’ explanation here than mere symbolism. Key to understanding the message of the scapegoat is the fact that there are two goats, and both together represent a healthy path towards repentance. You see, the positive quality of a scapegoat is that it allows us to move forward, to take some of the edge off of blaming ourselves. And that is a good thing. Yes - Life is not always fair, there is a happenstance of life, and yet it is not your fault even though we often blame ourselves for regrets, mistakes and misgivings. The Seir La’azazel is a recognition that just as not all of our successes are result of the work of our hand – that there is something called mazal – luck – or God’s hand, so too, not all of our mistakes are our fault. Indeed, there are many things outside of our control. It used to surprise me when I would meet former classmates of mine who were super successful even though they didn’t strike me as so brilliant in High School, and the converse, as well, to see someone struggling who seemed like they had a bright future ahead of them. Much of life is luck, being in the right place at the right time, some call it God. The Seir is a reminder not to be too hard on ourselves, to cut ourselves some slack – some of the blame can be transferred. But, it only works in conjunction with the other goat – the Seir La’Hashem – the sin offering to God. We also have to take responsibility for our actions, the work of our hands. So much is out of our control during this time. Our health, livelihood, and future are all uncertain right now no matter what we do. But, there is also so much still in our control – our safety and that of others is greater by acting responsibly and following the guidelines of the medical experts, our overall health is improved by continuing to make time for self-care and exercise, and our mental health is improved by taking moments every day to pray and by consciously spending time cultivating a mindset of gratitude. A healthy balance entails offering both goats.

Shabbat Shalom,
Rav Etan