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The Scapegoat | 3X0-101 test Cram and boot camp

"The goat will bear upon itself all their iniquities..." (Leviticus 16:22)

Our Parsha starts off with the dialogue of one of essentially the most perplexing ceremonies within the Torah; the offering of a "scapegoat" to atone for their sins - the goat that is pushed over the cliff on the Day of Atonement and includes away all the sins of the Jewish americans on its returned.

Maimonides tells us that the "scapegoat":

...[Has the capacity to] atone for the entire sins in the Torah, whether they be mild or grave, no matter if the transgression turned into committed unintentionally or with deliberation, whether the sin is widely used to the perpetrator or whether it isn't ... (laws of Repentance 1:2)

by way of rationalization the Midrash presents the following idea:

This goat [the scapegoat, called sair in Hebrew] refers to Esau, as it is written: "but my brother Esau is a furry [written as soir in Hebrew] man" (Genesis 27:eleven) [The Hebrew words sair, "goat," and soir, "hairy" are spelled identically.]

[It is further written]: "The goat will endure upon itself all their inequities (avonotam)." In Hebrew the notice avonotam can be split into two phrases avonot tam, that means "the inequities of the blameless." this is a reference to Jacob about whom it's written: "Jacob changed into a wholesome (tam) man" (Genesis 25:27). The word tam in Hebrew ability wholesome or blameless. (Bereishis Rabba sixty five:15)

The scapegoat represents Esau, and the Midrash suggests that this explains the way it works; the sins committed by means of Israel are somehow traceable back to Jacob, as we're all his descendants. Jacob's sins can in some way be blamed on Esau, and for this reason it makes experience that the goat, which represents Esau, includes away all of Israel's sins. Is there any means they will carry these seemingly ordinary ideas a bit nearer to earth?

* * *


This week's Torah portion opens with an incident involving human deaths it is harking back to the scapegoat theory:

"God spoke to Moses after the death of Aaron's two sons, who introduced an [unauthorized] offering before God and that they died." (Leviticus sixteen:1)

As they might don't forget from Parshat Shmini (Leviticus, Chap. 10) Aaron's sons were consumed by fire once they entered the Holy of Holies unbidden in an try to deliver an unauthorized incense offering.

Moses offered Aaron the following phrases of comfort:

"Of this did God speak, asserting: 'I will be sanctified via those who are nearest Me, therefore I might be honored earlier than the whole americans.' And Aaron was silent." (Leviticus 10:three)

The Talmud interprets the meaning of this verse with the support of a Midrash:

Moses instructed Aaron: "Aaron, my brother, I knew that the Temple would be sanctified via someone very holy and close to God. i assumed it had to be either you or me ... but now I see that they, Nadav and Avihu, are superior than we're [as they were selected]." (Talmud, Zevochim 115b)

Moses consoles Aaron with the concept that the deaths of Aaron's two sons were required to sanctify the Temple. interestingly two of the holiest Jews alive had to die in order for the Temple to be accurately sanctified. Moses idea that he and Aaron would be chosen, and he became a bit stunned when Aaron's two sons have been chosen instead. in that case, Nadav and Avihu were also scapegoats of a kind; their deaths had been required to inaugurate the Temple for the leisure of us.

although bringing the unauthorized incense is explicitly mentioned because the cause of their deaths, the Talmud is suggesting that it was now not the top-quality purpose. while Nadav and Avihu would not have died had they performed nothing incorrect, the punishment of their sin took under consideration the indisputable fact that their deaths would have secondary effect; there turned into whatever nevertheless missing in the Temple and their deaths had been obligatory to provide the lacking ingredient.

How can americans's deaths do this? What was missing? would not the Torah abhor the very idea of human sacrifice?!

The scapegoat idea is crucial to atonement. To be aware it more desirable, they should keep in mind atonement superior. Atonement is the conclusion of an extended procedure that starts with repentance. To take into account atonement stronger they must do a bit work on repentance first.

* * *


Atonement is conditional upon repentance, and repentance has particular guidelines. on the very starting of the laws of Repentance, when he's discussing the rules of repentance, Maimonides explains that repentance requires confession, and that confession consists of three aspects:

  • Admitting to having dedicated the sin.
  • Expressing truthful remorseful about for having committed it.
  • Making a firm commitment certainly not to do it again.
  • without a confession that incorporates all these points, comprehensive atonement is impossible to achieve no remember how truthful the sinner could be in his coronary heart regarding his or her repentance.

    Maimondes discusses the problem of repentance chiefly within the context of the Day of Atonement within the 2nd Chapter (ibid.):

    The Day of Atonement, Yom Kippur, is a time of repentance for every person - for the individual as neatly because the congregation. It marks the final stage of forgiveness and pardon for Israel and for this reason, every person is commanded to repent and confess on Yom Kippur ... The confession that Israel has adopted to claim on Yom Kippur is: however we've sinned, and this is the essence of confession. (legal guidelines of Repentance 2:7-8)

    it is perplexing to notice that two of the three features Maimonides himself earlier stressed out as being elementary requirements of confession are missing from the Yom Kippur confession he cites – the expression of feel sorry about over having sinned, and the commitment on no account to repeat the sin. If Israel as a nation adopts a typical form confession to recite in order to fulfill the repentance requirement of the day of Atonement and accommodates it into the public prayer all Jews are informed to recite, how is it viable that the extra essential facets of confession are missing from it?

    * * *


    allow us to start with the aid of attempting to consider the function confession plays within the repentance system. They Jews don't confess their sins to a priest who is empowered to supply us absolution. since repentance basically takes region in the heart, what feasible position does confession play in it?

    Repentance is in response to alternate. an individual's movements mirror his beliefs, his persona and his personality. Repentance is about changing one or the entire above: If we'd enunciate the penitent's claim to forgiveness it might probably sound something like this, "i'm now not the person who dedicated the sin. I actually have changed, and the sin I committed no longer expresses the adult i am. I seem returned on the grownup who dedicated the sin, and i no longer appreciate myself in him or her. due to the fact that the new 'me' can't be identified with the sin it isn't fair to punish me."

    When this observation reflects the internal reality of the speaker, God accepts it and takes notice of the trade. considering the fact that the person has changed, and the sin no longer reflects his personality and personality, it is irrational to hang the person of nowadays morally responsible and accountable for the acts of a person who now not exists; God duly pardons the sin.

    * * *

    THE procedure OF exchange

    unlike God, they people are unable to peer into people's hearts; they are able to simplest see each and every other's deeds; they are hence unable to aspect repentance easily into human justice systems. however most of us do admire the rationale of linking repentance to forgiveness. They often agree that the essence of a person is character, and when there's a profound persona alternate in somebody, they are coping with a brand new adult. Most of us can relate to the principle of atonement - if a sinner turns into a truly distinctive grownup from who he become when he or she committed the sin they can all see the justice of excusing her or him from having to suffer the penalties.

    In effect then, repentance includes the shedding of old character characteristics. we're unable to change their peak, their I.Q., or their age, however they are capable of alternate their characters. once they repent they are changing their inner furniture, leaving most effective the outer shell intact. within the view of most of us, such a transformation makes us an additional person entirely.

    We can't shed their persona features without tinkering with the innermost core of their beings, throwing out elements of the historical working gadget that turned into in charge of directing the drives and motivations that triggered us to sin. To step away from their historic selves they need to shed these historic motivators like a snake sloughs off his worn out layer of dermis and emerge with a brand new operating system that drives us toward the respectable.

    Speech is the only formulation at their disposal for externalizing their inner selves. it is throughout the medium of speech that they categorical the feelings in their hearts and the concepts in their minds. When they are expressed they develop into part of the outer world in a way. Verbalizing their feelings of repentance via confessing the sins we've committed is their method of discarding ancient recommendations and attitudes; they eject the emotions that brought on the commission of their sins through speaking them out; they symbolically throw them out of their internal ambiance wrapped within the programs of their words.

    * * *

    THE issue OF change

    trade is intricate. They commonly feel sorry about their actions as soon as they comprehensive them, however infrequently will they be successful in in reality changing ourselves. Most regularly they repeat their past error and be apologetic about them each and every time all over the place once more. The third requirement of repentance, the decision 'on no account to do that once again' is the sticking element that generally defeats their trustworthy want to become superior individuals. As everyone who owns a laptop knows, when there is whatever truly incorrect with your operating system you are in huge situation. They want serious aid to trade. this is the place the Day of Atonement comes in.

    let us try to hint how Yom Kippur operates through searching on the Temple provider and making use of the religious symbols to the individual Jewish coronary heart.

    On Yom Kippur, the high Priest entered the Holy of Holies, and carried out exactly the equal act that caused the deaths of Aaron's sons. they are reminded on the very outset:

    "And God stated to Moses: communicate to Aaron your brother - he shall not come continually into the Sanctuary (the Holy of Holies) in the curtain, in front of the cowl that's on the Ark, so that he should no longer die; for in a cloud will I appear on the Ark-cover." (Leviticus sixteen:2)

    Rashi explains:

    Why did God couple the demise of Aaron's sons with the commandment restricting Aaron's entry into the Holy of Holies? Rabbi Elazar ben Azariah compared this to a ailing person who had to be cautioned now not to consume cold meals or sleep in a humid location. One medical professional only gave him the guidelines with out elaboration, however a 2d doctor told him, "except you evade cold meals and damp places, you are going to die as so-and-so died." naturally the 2d doctor's warning turned into more constructive. (Sifra)

    the first part of this week's Torah component is dedicated to describing the particular circumstances that are required to render Aaron's annual entry into the Holy of Holies protected.

    * * *


    to be able to take into account the value of coming into the Holy of Holies, they have to bear in mind how they ourselves are put together spiritually.

    tradition teaches that the human soul has 5 degrees, of which the lessen three are related to their physical selves. And it's these three that situation us right here. at the core of their being we're a neshama, which is at all times related to God to such an excellent extent that it's intricate to tell the place the Divine Presence ends and the person starts. although their neshama is the core of their being, they are not self-mindful on the stage of neshama; they are simplest self-aware on the backside two tiers of their souls, the Ruach and the nefesh.

    The neshama is related to their ruach, their religious self. we're all self mindful as non secular beings; they are able to all imagine ourselves as residing without their our bodies, and all of us have a sense of morality and appropriate and incorrect that they understand is notably materialistic concerns. The ruach is related to their nefesh, the life drive that burns within us and is the engine that drives us, the materialistic part of their beings.

    The Temple is put collectively in the identical way. The outermost degree is known as the Azara, and that is the place the animal sacrifices are all brought. This level parallels the nefesh. it's linked to the Heichal, a plenty extra religious area. No animal sacrifices are ever offered there. The incense is obtainable in the Heichal, that is the place the Menorah is to be discovered; the Holy bread that stays heat and clean from Shabbat to Shabbat is there. it's obviously a extra spiritual part of the Temple, however they nonetheless have day by day entry to it simply as they do to their personal spirituality. This stage parallels the ruach.

    at last within the innermost recesses of the Heichal is the Holy of Holies; a separate alcove it's curtained off; the Holy Ark is stored there and this is the region that the Shechinah inhabits; they would not have day by day entry to this part of the Temple in any respect. The best person who ever enters it is the high Priest, and even he is handiest allowed to enter every year. This lack of access is naturally an existential expression of their lack of entry to their own neshamot.

    * * *

    DEFINING your self

    The symbolism is clear; the excessive priest who enters the Holy of Holies on Yom Kippur ought to enter it on the level of neshama.

    life is troublesome simplest as a result of they aren't truly bound about how to define ourselves. have been they capable of see ourselves evidently as neshamot and have been they therefore mindful of their unbreakable attachment to God, the factor of their lives would be rather clear to us; they wouldn't be at all perplexed as to why they exist and what they are purported to do with their lives. but God decreed that they have to are living with free will, and therefore the consciousness of how their life is dependent upon their attachment to God at the supply of their beings is withheld from their self-awareness.

    instead we're placed in a circumstance of existential battle; their raging existence force, the nefesh, and their non secular side, the ruach, are always contending with every other pulling us in distinctive directions. The ceaseless battle confuses us; none of us are certain of who and what they are. no one needs to deny their real selves and are living the wrong life; their confusion about who we're is the supply of their sins. The everlasting confusion is the dilemma that varieties the backdrop against which they should pastime their free will.

    Our state of oblivion regarding the existence of their neshama, the optimum degree of their soul this is always attached to God renders us incapable of attaining clarity about who we're and clearing up their confusion.

    moving into the Holy of Holies means fitting self-aware as neshamot. The fog of confusion is instantly dissipated and changed by means of complete readability of vision. To get pleasure from such readability runs opposite to the aim of residing during this world. To enter the Holy of Holies is to step out of life as God decreed that it should be lived here in this world of difficult decisions. When Nadav and Avihu took this step, they terminated the element of their persevered existence on this planet of option and hence left it; they died.

    but they sanctified the Temple in the process. They confirmed the existence of the Temple on the stage of neshama, they proven the existence of their personal Neshamot, the state of the attachment of the neshama to God, and how this relationship is mirrored with the aid of the Holy of Holies in the Temple. To us simple individuals the cause of their dying would perhaps have remained a complete mystery; but to the 'generation of the smart' who stood on the foot of Mt. Sinai the lesson taught by their deaths changed into evident, and printed the vigour of the heretofore missing dimension of the Temple, the Holy of Holies.

    * * *

    THE reward OF YOM KIPPUR

    we're on the cusp of Yom Kippur. The stage of readability to which Nadav and Avihu aspired can also no longer be feasible to hang on to in this earthly lifestyles, but the occasional attainment of the sort of level of clarity is a matter of necessity for every Jew. They need to be in a position to attain an occasional glimpse of their real origins, otherwise the accumulation of the mistakes of existence will flow us steadily extra and further faraway from their neshamot, from the factor of their attachment to God except the style again turns into so cluttered with the debris of their blunders that the return experience becomes unimaginable to attempt.

    Existence in a state of irreconcilable confusion is simply as purposeless as existence in a total state of readability. Neither state allows for for the existence of free will. If they totally lost the ability to find their method back to their origins they might also lose the point of their existence.

    it truly is why God gave us Yom Kippur. On this one special occasion, God permits us to step out of their ordinary selves and offers us a glimpse of their genuine connection to Him. Their consultant, the Kohen Gadol, is allowed to become self-aware on the stage of neshama. This makes it possible for us all to get a glimpse of who they actually are and points the manner back to their origins through temporarily resolving their inner conflicts and enabling us to reach clarity. they are able to push out the issues that separate us from God as long as they are under the idea of the readability provided by means of the entry of the Kohen Gadol into the Holy of Holies.

    Armed with this tips they can without problems have an understanding of the difference between the confession of the usual penitent, and the confession they utter on Yom Kippur. in the confusion of regular life, once they aren't self aware on the level of neshama, altering their characters and redefining ourselves is a heroic procedure. The attainment of the level of trustworthy regret and the potential to form an organization decision on no account to come to previous misdeeds - the fundamental concomitants of all character alternate - are extraordinarily onerous tasks. for this reason, repentance is extremely elaborate to achieve, and the penitent need to reach very lofty religious tiers on the foundation of his personal efforts.

    On Yom Kippur - when they are provided a glimpse of their origins and the confusion of self-definition is essentially eliminated - the rejection of all their negatives turns into a depend of direction. we're able to push out all their sinful actions as unreflective of their proper selves, as a result of they are provided a glimpse of who they basically are. The confession of Yom Kippur is easily that they now have sinned. They be apologetic about their inequities and may definitely unravel on no account to return to them, now not as a result of they have developed the resolution and unravel essential for the success of interior alternate, but because of the clear vision of ourselves that the Holiness of the day provides. The personality change of Yom Kippur could be very temporary however is nonetheless very precise.

    * * *


    Isaac's twin sons, Jacob and Esau, were spiritually greater powerful than we're. They attained absolutely the clarity of vision that comes from total self-definition with out the assist of Divine intervention, through the exercise of their own freedom of choice. Jacob defined himself as a neshama - Jacob became a 'wholesome man', totally constant and complete and free of contradictions. Esau declared, "look i'm going to die," thus defining himself as a creature of this world best, a person of the container.

    We don't possess the spiritual strength to reach on the clarity of imaginative and prescient that allows for such sharp self-definition, but on Yom Kippur, the fashioned difference between Jacob and Esau reestablishes itself in all and sundry with God's support. We, the descendants of Jacob, regain their forefather Jacob's usual wholesomeness. Their complete lack of bewilderment highlights the contrary facet of the coin as neatly. all of a sudden they are a billion percent clear that they are not Esau, and they recognize that the spiritual complications they face the relaxation of the 12 months comes from the lack of readability about no longer being Esau. This then is the key behind the theory of the "scapegoat."

    The loss of the Temple and the Holy of Holies, the undeniable fact that they are able to no longer sacrifice the "scapegoat" doesn't suggest that we've wholly misplaced Yom Kippur. however we've bodies; they are inhabitants of a world of motion, no longer spirit. God gave us a Temple and sacrifices as a result of He is aware of that we're always hampered by using the inability to translate their ideas into deeds. today, Yom Kipur nonetheless helps us to reap the non secular degree of genuine repentance, but the absence of the physical entry of the Kohen Godol into the Holy of Holies and the shortcoming of the genuine scapegoat, makes it an awful lot greater intricate for us to grasp on to the idea supplied via this great uplift.

    * * *

    the secret OF RETENTION

    The reply is to focus on the fantastic. On Yom Kippur, when they reach the degree of neshama they should still take upon ourselves one single Mitzvah that they will take a look at all through the 12 months on the level that they would observe all their Mitzvoth if they managed to hold on to the clarity of Yom Kippur. it would be foolish to choose a difficult Mitzvah; whilst they stand earlier than God on Yom Kippur on the level of neshama, they are perfectly conscious that the following day they can no longer even bear in mind how it felt. an excellent instance of a simple mitzvah: a single blessing; to at all times recite the blessing over water with the utmost center of attention and attention.

    A small step perhaps, nevertheless it nevertheless makes it possible for us to preserve the degree of neshama as an reality in their lives right through the year. Connection to holiness means rejection of the contrary. If they maintain a small point of holiness, they additionally preserve a small point of separation from the degree of Esau. The essence of the scapegoat is finished detachment from what he represents. If they are absolutely indifferent from the level of Esau, the movements that come up out of the connection to him do not in reality symbolize us.

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