The national Jewish atonement on Yom Kippur at the time of the Mikdash – one which is currently the focus of the daf yomi study – involves the bringing of two identical goats over which lots are drawn: one is thereby selected “LaHashem” as a korban, while the second “La’Azazel” is sent to its rocky death.
The path of “LaHashem” is the self-sacrifice of renouncing a self-centered existence. What seems initially to be a loss of self, however, is in fact an entry into a higher and more genuine form of existence; what appears to be a renunciation is in fact a gain of the most sublime values.
[It should be pointed out that to R’ Hirsch the Mikdash is not simply a giant slaughterhouse but rather the materials, arrangement and ceremonial performance of the korbanot represent and embody the entire spiritual and moral calling of the Torah. Accordingly, some of his longest Torah commentary is centred around the parshiyot which recount these details – Terumah, Tetzaveh and Vayikra.]
The path of “La’Azazel” by contrast begins with an apparent preservation of freedom and independence, stubbornly rejecting all notions of sacrifice and devotion to a higher, holy authority. Ultimately, however, in his escape from the sacrifices demanded by the Sanctuary, he fails to see the abrupt precipice that opens behind him and dooms him to a sudden death.
These two paths of “LaHashem” and “La’Azazel” are open to each person to choose between. That the goats must be identical symbolizes the fact that no one can blame his standing, material circumstances, or position for his choices. A precondition for repentance and atonement is the realization that one must take full responsibility for one’s choices and actions, which is why the goats play a central role in the Yom Kippur atonement ceremony.
This explanation is consistent with R’ Hirsch’s approach to explaining the process of viduy (confession) which is so central to the Yom Kippur prayer. Rather than providing automatic absolution through the recitation of sins, the Jewish notion of viduy involves verbalizing, and thereby admitting to oneself that one has indeed gone wrong and taking full responsibility for one’s wrong choices. That acceptance of free will and responsibility is a central precondition to atonement is further reflected by the central position it occupies in Rambam’s Hilchot Teshuva.
[This passage is adapted from a chapter of Judaism Reclaimed: Philosophy and Theology in the Torah which looks at demonic and other apparent biblical references to a ‘dark side’ such as the Azazel goat].
First posted on Facebook 7 October 2019, here.
