Parashat Acharei Mot describes a very strange sacrificial ceremony performed by the Kohen Gadol on Yom Kippur to atone for the sins of Bnei Yisrael. The Kohen Gadol takes two identical goats and places Goralot – lots -on each of them: one lot for Hashem and one lot for Azazeil (the scapegoat). He takes the goat that has been selected for Hashem and slaughters it on the Mizbeiach as a Korban Chatat. He then takes the goat selected for Azazeil and sends it into the wilderness, to be thrown off a high and austere cliff. Why do two goats, which are almost identical, meet such different ends? Why do two equals meet such different deaths? Rav Shimshon Raphael Hirsch explains that the goats represent the choices that life poses. Everyone is given similar beginnings and is placed into similar situations. What differentiates us is what we do with the alternatives we have. Do we take the easier, less spiritually beneficial option, or do we take the option more conducive to our growth as Torah-observant Jews? The goat sacrificed to Hashem represents the latter, harder decision, which enables us to come close to Hashem. The goat has a long, complicated sacrificial process, culminating in a bond forged with Hashem during its sacrifice. The Azazeil goat, on the other hand, is sent into the wilderness. This goat, laden with sin, exits God’s dwelling, where we are most likely to become pure. It represents the alternative, which involves distancing oneself from God. Therefore, the Azazeil ceremony represents our daily struggle to act as best we can while not widening the gap between ourselves and Hashem.
Rav Kook uses this to explain a Pasuk in the section following that of the two Yom Kippur goats. The Torah states, “VeLo Yizbechu Od Et Zivcheihem LaSe’erim Asher Heim Zonim Achareihem,” “Bnei Yisrael will stop sacrificing to the demons which tempt them” (VaYikra 17:7). Rav Kook explains this Pasuk based on the internal conflict that exists within life. The demonic worship is the appreciation of the unrestrained barbarity in human nature. There is a philosophic belief that unless one knows evil he cannot achieve truth. Theoretically, the purpose of evil in this world is to help people find truth; however, evil has no place in practice. Therefore, once all sins and evil are transferred to the Azazeil goat, it is sent away from humanity to show that evil must also be sent away. Sending the Azazeil goat reinforces the idea that barbarity, while it must be acknowledged as a part of human nature, is not to be channeled, but rather is to be excised as much as possible. Humanity must be based on good and motivated self-improvement rather than pleasure for pleasure’s sake and the evil that comes with it. In Parashat Kedoshim, we read the famous verse: “You shall love your fellow as yourself” (Vayikra 19:18). This simple statement has perplexed many commentators and sparked many, many interpretations. For, as Ramban points out, it is in fact very difficult to love another as we love ourselves. The interpretations abound. Most famously, Rabbi Akiva states that this mitzvah is in fact the fundamental rule of the Torah (Nedarim 9:4). For him, no other principle covers the gamut of the Torah as well. Yet Rabbi Akiva also says, “Your life comes before your brother’s life” (Bava Metzia 72). Along comes Hillel who paraphrases the verse, stating that “What is hateful to you, do not do to others” (Shabbos 31a). Thus, we can understand that the verse implies not to do any harm, physical or financial, to another. The Torah is asking us to want for others the same level of success as we want for ourselves. Once again, this is difficult, as no matter how well we wish someone, we wish better for ourselves.
The Alter of Slobodka said, “The commandment is to love others ‘kamocha’, as you love yourself: instinctively, without reason”. Alternatively, Rabbi Avraham Yehoshua Heschel of Kopitchinitz suggests that this commandment is for us to love those that are not easy to love. Ben Petura goes a step further referring to this principle as “the book of the generations of man”. It is not merely to avoid doing harm and showing rachamim or mercy, but must include positive acts of kindness, gomlei chassadim. As with any quote, oftentimes, the context is left out. It is important to remember that the words following “you shall love your neighbour as yourself” are “I am Hashem” (Vayikra, 19:18). We are asked to remember that we are all created by G-d. The prophet Malachi states, “Have we not all one father? Has not one G-d created us? Why should we deal treacherously every man against his brother, profaning and breaking the covenant of our forefathers?” (Malachi 2:10). Rabbi Twerski highlights the words of Rabbi Akiva who calls this “fundamental principle” a klal gadol. Klal Gadol means all-encompassing principle. Thus, if this passuk is the klal, then all 613 mitzvot should make up part of the characteristics of the klal. Hence, every mitzvah must be performed with Ahavat Yisrael in order to be considered to be properly performed. Even when we pray, we should share our prayers with all of Israel. He reminds us as well of the words of Rabbi Eliyahu Dessler. Rabbi Dessler writes that it is not that we give to those we love, but rather we love to whom we give. “Meaning that in giving of ourselves to others, by investing ourselves in the lives of our fellow man, a part of us remains with that person and our love for them grows” (Michtave MeEliyahu vol.1). More practically, HaKrav V’HaKabbalah offer examples of how to fulfill this mitzvah. Do not feign affection; treat others with respect; always seek the best in others; greet others with friendliness; show empathy and join in their pain; see the best in them; assist physically, even if it is not for something difficult; be ready to assist with small loans and gifts; and lastly, do not consider yourself better than others.
~Devorah Abenhaim
