Definitions of a Scapegoat

By Rabbi Yoseph Kahanov

SCAPEGOAT
Pronunciation: ˈskāp-ˌgōt
Function: noun
Etymology: scape; intended as translation of Hebrew ʽazāzēl, as if ʽēz ‘ōzēl goat that departs—Lev 16:8(Authorized Version)
Date: 1530

1: a goat upon whose head are symbolically placed the sins of the people after which he is sent into the wilderness in the biblical ceremony for Yom Kippur

2 a: one that bears the blame for others b: one that is the object of irrational hostility – Merriam-Webster Online Dictionary
Most everyone is familiar with the term “scapegoat.” Not everyone, however, is aware of its legendary Biblical origins.

Yom Kippur, the holiest day in the Jewish calendar, is devoted to atonement and spiritual rededication. The unique observances of the day, such as increased and intensified prayer and the various forms of self denial, including a twenty-four-hour prohibition against all food and drink, are familiar concepts, especially among Jews. Still, some of the ancient observances associated with this awesome day are not as well known.
When the Holy Temple stood in Jerusalem in all its majesty and glory, the day of Yom Kippur was observed through an intricate series of rituals preformed by the high priest in the sacred House of G-d. One of the more dramatic annual services is known as the ritual of “the two goats.”

On the Day of Atonement two indistinguishable members of the above mentioned species were brought before the High Priest, who placed a randomly-pulled lot on the head of each one. One read “to G-d” and the other, “to Azazel” – the name of a steep cliff in a barren desert.

As instructed in the first of this week’s double Torah reading, Achrei Mos – the portion that is actually read on the day of Yom Kippur – the first goat was to be solemnly sacrificed in the Temple, the second was to be taken to the cliff of its name and thrown off, dying unceremoniously before it even reached the bottom.

While the intriguing “two goats” ritual seems shrouded in mystery, with rather little offered by way of explanation, it is not, I suspect, due to a lack of importance. It is more than obvious that any ceremony which the Torah dictates, especially one that is preformed in the Holy Temple, and not just at any time but on the holiest day of the year, by the High Priest, does not lack in significance.

It is especially important to try to understand the meaning of this command in light of its strange nature and the many questions it raises, not the least of which is the issue of animal cruelty.

As with all aspects of Torah, there are, no doubt, many layers of insight regarding this unique and mysterious Mitzvah, albeit not as readily accessible as with some of the other Divine precepts. What I wish to propose here is a rather basic and somewhat apparent message.

The Talmud (Yoma 62a) instructs that the two Yom Kippur goats are required to be identical in appearance, size and value. We are furthermore instructed that the two must be chosen together at the very same time and place. Why would the goats need to be identical, especially when their purpose was so different?

The answer, it appears, is that they are intended to exemplify two sides of an identical entity. The entity, of course, being the human species and the Jew in particular. The goat sent into the wilderness was hence called a goat “for Azazel.” The commentaries explain that the name Azazel is an acronym for “zeh le’umas zeh asa Elokim,” G-d has made one in contrast to the other. For something to qualify as a contrast it must share essential common qualities.

The lesson of the Yom Kippur goats is that there are two distinct ways to live human life, they are as mutually exclusive as they are divergent. Our existence is either G-d oriented, or it is self oriented. And the corollary follows directly: eternal spiritual life, or its extreme opposite.

The goat that becomes a sacrifice on the Temple altar might symbolize the idea of Divine dedication and service, which ultimately culminates in fusion with its eternal Divine source, and as such, eternal spiritual existence.

Its partner, by contrast, whom the Torah describes as “laden with the sins of the people,” finds its fate in a desolate, unholy place, plummeting towards complete abolition. The latter depicts the persistent deterioration and ultimate extinction that results, from the absence of Divine purpose and the inherent destruction the stems from its alternative: self centeredness.

Of course, the end of our selfish lifestyle of hedonism and indulgence is not always apparent. One could only imagine the thoughts that were flashing through the mind of the Azazel goat as it watched its pious partner being sacrificed to G-d on the holy altar. One could only imagine its sense of vindication as it readied itself for its upcoming romantic journey to the exotic outbacks.

The indulgent, pleasure driven, wise guy, was no doubt musing how his poor, naïve, sucker for a partner died just the way he lived; a compete sacrifice to G-d. What a shame! What a waste of a life! But he? He was going places. He would live it up until the end! Little did he know. . .

Through the dramatic ritual of the two Yom Kippur goats, G-d, in His infinite mercy and kindness, wishes to wake us up from our exotic fantasies and bring us back to reality. He wishes to alert us to the unattractive end of a life devoted to selfishness, decadence and pleasure; a life which is devoid of holiness and spirituality.

While, since the destruction of the Holy Temple, we may ourselves lack the actual goat service, we can certainly learn from the Torah’s eternal command regarding this awesome ritual.

May we merit the rebuilding of the majestic Temple and the eradication of all sin from the face of the earth forever, with the coming of the righteous Moshiach.

– Rabbi Kahanov is a Shliach in Jacksonville, Florida, and Director of Chabad of Northeast Florida. He welcomes your input and feedback: rabbi@chabadjacksonville.org