Acharei Mot: Chapter 19

"And Aaron shall cast lots upon the two goats"

Synopsis

Rabbi Aba wonders what the "lots" in the title verse were for. Rabbi Shimon begins his explanation by talking about why Shimon was the brother chosen by Joseph to be taken away and bound. Shimon was from the aspect of harsh judgment, and he had allied himself with Levi who was also from the side of judgment. We learn of two spirits who pursue judgment, and who spy on the land every day. We are reminded how Yisrael is beloved of God above all other nations, and that God gave them one day a year to purify themselves so that they will rule over all the prosecutors and spirits. Rabbi Shimon says that one of the goats in the title verse was for Hashem and one for Azazel. If both goats had been for Azazel the world would not have been able to bear it. The goat cannot slander the children of Yisrael on Yom Kippur because it finds them doing good deeds, and in fact it becomes their defender. As a result of the sacrifice of the goat, judgment no longer rules over Yisrael.

Aaron Goats Torah Yom Kippur

111. It is written, "And Aaron shall cast lots upon the two goats..." (Vayikra 16:8). Rabbi Aba came and asked: What where those lots for? Why did it require Aaron to place the lots? What is this Torah portion for? I have learned before my master the order OF THE YOM KIPPUR service, and also this matter I wish to know.

111. אָתָא רִבִּי אַבָּא וְשָׁאִיל, כְּתִיב וְנָתַן אַהֲרֺן עַל שְׁנֵי הַשְּׂעִירִים גּוֹרָלוֹת וְגוֹ.' הָנֵי עַדְבִין לָמָּה. וְאַהֲרֺן לָמָּה לֵיהּ לְמֵיהַב עַדְבִין. וּפַרְשְׁתָּא דָּא לָמָּה. וְהָא אוֹלִיפְנָא קַמֵּי דְּמַר סִדְרָא דְּיוֹמָא, וְהַאי בְּעֵינָא לְמִנְדַּע.

Eyes Jacob Joseph Judgment Tribes

112. Rabbi Shimon opened the discussion saying, "And took from them Simeon, and bound him before their eyes" (Beresheet 42:24). He questions: For what reason did Joseph see fit to take Simeon with him rather than any one of the OTHER brothers? HE ANSWERS: Joseph said that Simeon always was the opening for Judgment. When I left my father to go to my brothers, Simeon first began the Judgment, as the verse says, "And they said one to another, Behold, this dreamer comes. Come now therefore..." (Beresheet 37:19). And later in Shechem, "that two sons of Jacob, Simeon and Levi..." (Beresheet 34:25). All these actions pertain to Judgment. THEREFORE, it is better to take this one and not allow him to arouse quarreling among all the tribes.

112. פָּתַח ר"ש וְאָמַר, וַיִקַּח מֵאִתָּם אֶת שִׁמְעוֹן וַיֶּאֱסוֹר אוֹתוֹ לְעֵינֵיהֶם. וְכִי מַה חָמָא יוֹסֵף לְמֵיסַב לְשִׁמְעוֹן עִמֵּיהּ יַתִּיר מֵאֲחוֹהִי. אֶלָּא, אָמַר יוֹסֵף, בְכָל אֲתַר שִׁמְעוֹן פְּתִיחוּתָא דְּדִינָא אִיהוּ, וְהַהִיא שַׁעֲתָא דַּאֲזִילְנָא מֵאַבָּא לְגַבַּיְיהוּ דְּאֶחָי, שִׁמְעוֹן פָּתַח בְּקַדְמֵיתָא בְּדִינָא, הה"ד וַיֺּאמְרוּ אִישׁ אֶל אָחִיו הִנֵּה בַּעַל הַחֲלוֹמוֹת הַלָּזֶה בָּא וְעַתָּה לְכוּ וְגוֹ.' לְבָתַר בִשְׁכֶם, וַיִּקְחוּ שְׁנֵי בְּנֵי יַעֲקֺב שִׁמְעוֹן וְלֵוִי, כֻּלְּהוּ בְּדִינָא הֲווֹ. טַב לְמֵיסַב דָּא, וְלָא יִתְּעַר קְטָטוּתָא בְּכֻלְּהוּ שְׁבָטִין.

Judgment Point

113. What did Simeon see in attaching himself to Levi more than to the others? Reuben was also his brother and close to him, JUST AS LEVI, SO WHY DID HE NOT STICK WITH REUBEN? HE ANSWERS: Simeon saw and realized that Levi was of the aspect of Judgment and Simeon was caught up with even harsher Judgment, so he said: Let us join one with the other and we could destroy the world. What did the Holy One, blessed be He, do? He took Levi aside to His place and said, 'From this point on, let Simeon stay bound with ropes alone.'

113. וְתָנֵינָן, מַאי קָא חָמָא שִׁמְעוֹן לְאִזְדַּוְּוגָא בְּלֵוִי יַתִּיר מִכֺּלָּא. וְהָא רְאוּבֵן הֲוָה אָחוּהָּ וְסָמִיךְ לֵיהּ, אֶלָּא שִׁמְעוֹן חָמָא וְיָדַע דְּלֵוִי מִסִּטְרָא דְּדִינָא קָא אָתֵי, וְשִׁמְעוֹן מִסִּטְרָא דְּדִינָא קַשְׁיָא יַתִּיר אִתְאֲחָד. אָמַר נִתְעֲרָב חַד בְּחַד וַאֲנָן נֶחֱרִיב עָלְמָא. מָה עָבֵד קוּדְשָׁא בְּרִיךְ הוּא, נָטַל לֵיהּ לְחוּלָקֵיהּ לְלֵוִי, אָמַר מִכָּאן וּלְהָלְאָה שִׁמְעוֹן לֵיתִיב בְּקוּפְטִירָא בַּהֲדֵּיהּ בִּלְחוֹדוֹי.

Aba and Ima Joshua Judgment

114. We have learned that from the aspect of Ima there are two spirits who pursue Judgment attached to the left hand. We have established that they daily spy on (or 'from the feet of') the land, NAMELY MALCHUT, MEANING THEY NOURISH FROM NETZACH, HOD, YESOD OF MALCHUT, REFERRED TO AS FEET. This is the secret of, "two men to spy" (Yehoshua 2:1).

114. תָּאנָא בְּסִטְרָא דְּאִימָא, תְּרֵין גַּרְדִּינֵי טְהִירִין אִתְאַחֲדָן בִּידָא שְׂמָאלָא, וְהָא אוֹקִימְנָא דְּאִינּוּן מְאַלְלֵי אַרְעָא בְכָל יוֹמָא וְיוֹמָא, וְהַיְינוּ רָזָא דִּכְתִּיב שְׁנַיִם אֲנָשִׁים מְרַגְּלִים.

Crowns Earth Idolatry Love Mercy Prosecution Purification Sin World to Come, The Year Zeir Anpin

115. We have learned that Yisrael has a more fortunate share than the idolatrous nations, as the Holy One, blessed be He, desired to purify them and have mercy for them as they are His portion and inheritance. It is written, "For Hashem's portion is His people..." (Devarim 32:9) and "He made him ride on the high places of the earth" (Ibid. 13). "On the high places" exactly, as they join up higher and higher WITH ZEIR ANPIN. Therefore, the love of the Holy One, blessed be He, is clinging to them, as it is written, "'I have loved you,' says Hashem" (Malachi 1:2) and, "But because Hashem loved you" (Devarim 7:8). From this excessive love, He gave them one day during the year to purify them and clear them from their sins, as it is written, "for on that day..." (Vayikra 16:30). This was in order that they may be meritorious in this world and in the World to Come, and that no sin may be found in them. Consequently on this day, Yisrael are crowned and rule over the prosecutors and all spirits.

115. וְתָאנָא, זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל יַתִּיר מִכָּל עַמִּין עע"ז דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְדַכְּאָה לְהוּ, וּלְרַחֲמָא עָלַיְיהוּ, דְּאִינּוּן חוּלָקֵיהּ וְעַדְבֵיהּ, הה"ד כִּי חֵלֶק יְיָ' עַמּוֹ וְגוֹ,' וּכְתִיב יַרְכִּיבֵהוּ עַל בָּמֳתֵי אָרֶץ. עַל בָּמֳתֵי אָרֶץ דַּיְיקָא. דְּהָא אִינּוּן אִתְאַחֲדָן לְעֵילָּא לְעֵילָּא. וְעַ"ד קוּדְשָׁא בְּרִיךְ הוּא רְחִימוּתָא דִּילֵיהּ אִתְדְּבָק בְּהוּ, הה"ד אָהַבְתִּי אֶתְכֶם אָמַר יְיָ,' וּכְתִיב כִּי מֵאַהֲבַת יְיָ' אֶתְכֶם וְגוֹ,' וּמִגּוֹ רְחִימוּתָא יַתִּירָא דְּרָחִים לְהוּ, יָהַב לוֹן יוֹמָא חַד בְּשַׁתָּא לְדַכְאָה לְהוּ, וּלְזַכָּאָה לְהוּ מִכָּל חוֹבֵיהוֹן, דִּכְתִּיב כִּי בַיּוֹם הַזֶּה וְגוֹ.' בְּגִין דִּיהוֹן זַכָּאִין בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי, וְלָא יִשְׁתְּכַּח בְּהוּ חוֹבָא. וְעַ"ד בְּיוֹמָא דָּא, מִתְעַטְּרִין יִשְׂרָאֵל, וְשַׁלְטִין עַל כֻּלְּהוּ גַּרְדִּינִין, וְעַל כֻּלְּהוּ טְהִירִין.

Aaron Azazel Chassadim Fragrance Goats Judgment Matron

116. We have learned that "And Aaron shall cast lots upon the two goats." "Aaron shall cast," WHY ONLY AARON? Because he stems from the aspect of Chesed, AND THUS IS ABLE TO PERFECT MALCHUT WITH CHASSADIM. "Upon the two goats:" BEHOLD "upon" is to be understood precisely, HINTING ABOUT MALCHUT WHICH IS ABOVE THE TWO GOATS, so as to give fragrance to the Matron, DENOTING MALCHUT. "One lot for Hashem, and the other lot for Azazel" (Vayikra 16:8). HE QUESTIONS: These two goats SYMBOLIZE JUDGMENTS, so why should one of them be for Hashem? HE ANSWERS: The Holy One, blessed be He, said, 'Let one GOAT stay with Me and let the other wander around in the world, for if both joined together, the world would not be able to bear it.'

116. תָּאנָא וְנָתַן אַהֲרֺן עַל שְׁנֵי הַשְּׂעִירִים גּוֹרָלוֹת. וְנָתַן אַהֲרֺן, בְּגִין דְּאָתֵי מִסִּטְרָא דְּחֶסֶד. עַל שְׁנֵי הַשְּׂעִירִים, עַל דַּיְיקָא, בְּגִין דְּתִתְבֲּסַם מַטְרוֹנִיתָא. גּוֹרָל אֶחָד לַיְיָ' וְגוֹרָל לַעֲזָאזֵל וְהָא תְּרֵין שְׂעִירִין אִינּוּן, אֲמַאי חַד לַיְיָ.' אֶלָּא אָמַר קוּדְשָׁא בְּרִיךְ הוּא, יֵתִיב הַאי גַּבָּאי, וְחַד יֵזִיל וְיִשׁוֹט בְּעָלְמָא, דְּאִלְמָלֵי תַּרְוַיְיהוּ מִזְדַּוְּוגָן, לָא יָכִיל עָלְמָא לְמִסְבַּל.

Goats Grades Peace Sin

117. This GOAT comes out and roams around the world. It finds Yisrael performing various kinds of worship on various levels and a variety of good practices and it cannot overcome them. Among them all, peace reigns and the goat cannot commence to slander them, MEANING TO INSTIGATE AGAINST THEM. This goat is sent with the burden of all the sins of Yisrael.

117. נָפַק הַאי, אָזִיל וְשָׁאט בְּעָלְמָא, וְאַשְׁכַּח לְהוּ לְיִשְׂרָאֵל, בְּכַמָּה פּוּלְחָנִין, בְּכַמָּה דַּרְגִּין, בְּכַמָּה נִמוּסִין טָבָן, לָא יָכִיל לְהוּ, כֻּלְּהוּ שְׁלָמָא בֵּינַיְיהוּ, לָא יָכִיל לְמֵיעָל בְּהוּ בְּדַלְטוֹרָא. הַאי שְׂעִירָא שַׁלְחִין לֵיהּ בְּמַטוּלָא דְּכָל חוֹבַיְיהוּ דְּיִשְׂרָאֵל.

Azazel Goats Judgment Praise Prosecution Torah Yom Kippur

118. We have learned that numerous bands of demons are ready under the authority OF THIS GOAT, prepared to spy out the land against all those transgressing the Torah, but on that day, YOM KIPPUR, it is unable to find words of slander against Yisrael. When this goat OF AZAZEL arrives at the mountain, multiple joys burst forth from it to all. Even he who pursued Judgment that emerged, NAMELY THE SUPERNAL GOAT, recants and speaks praise of Yisrael. The prosecutor has become the defense attorney, MEANING THE SLANDERER HAS NOW BECOME THE CHAMPION SPOKESMAN FOR YISRAEL.

118. תָּאנָא, כַּמָה חֲבִילֵי טְרִיקִין מִזְדַּמְנָן, דְּאִינּוּן תְּחוֹת יְדֵיהּ, וּמְמָנָן לְאַלְלָא אַרְעָא, עַל כָּל אִינּוּן דְּעַבְרִין עַל פִּתְגָּמֵי אוֹרַיְיתָא. וְהַהוּא יוֹמָא, לָא שְׁכִיחַ דַּלְטּוֹרָא לְמַלְּלָא בְּהוּ בְּיִשְׂרָאֵל. כַּד מָטָא הַאי שְׂעִירָא לְגַבֵּי טוּרָא, כַּמָה חֵידוּ עַל חֵידוּ מִתְבַסְּמִין כֻּלְּהוּ בֵּיהּ. וְהַהוּא גַרְדִינָא דְּנָפִיק, אַהְדָּר וְאָמַר תּוּשְׁבַּחְתָּא דְּיִשְׂרָאֵל, קַטֵיגוֹרָא אִתְעָבֵיד סַנֵיגוֹרָא.

Goats Purification Sacrifice Sin Yom Kippur

119. Come and see not only this alone, but everywhere that Yisrael need to cleanse themselves their sin, the Holy One, blessed be He, gives them a plan to bind the accusers, SO THEY WILL NOT ACCUSE. It is also to pacify them through the means of sacrifices and burnt offerings that they offer before the Holy One, blessed be He. From then on, they are unable to cause harm and on that day, YOM KIPPUR, more than any other day, just as Yisrael below plead everyone delight, THROUGH THE TWO GOATS, so they all accusers. All of this is as a result of the sacrifice and the service of the Holy One, blessed be He.

119. ות"ח, לָאו דָּא בִּלְחוֹדוֹי הוּא, אֶלָּא בְּכָל אֲתַר דְּבַעְיָין יִשְׂרָאֵל לְאִתְדַכְּאָה מֵחוֹבַיְיהוּ, קוּדְשָׁא בְּרִיךְ הוּא יָהִיב לוֹן עֵיטָא לְקַשְּׁרָא מָארֵי דְּדִינָא, וּלְבַסְּמָא לְהוּ בְּאִינּוּן קָרְבְּנִין וְעִלָּוָון, דִּקְרֵבִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, וּכְדֵין לָא יַכְלִין לְאַבְאָשָׁא. וְהַהוּא יוֹמָא יַתִּיר עַל כֺּלָּא, כְּמָה דְּמְבַסְּמִין יִשְׂרָאֵל לְתַתָּא לְכֺלָּא, הָכִי מְבַסְּמִין לְכָל אִינּוּן דְּאִית לְהוּ דַּלְטּוֹרָא וְכֺלָּא קָרְבְּנָא הוּא וּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא.

Aaron Azazel Directions Female Goats (Holy) Temple Judgment Light Male Priests

120. We have learned that at that time it is written that Aaron "shall take the two goats..." (Vayikra 16:7), these TWO GOATS are stirred up that very day above. They wish TO JOIN TOGETHER, AS MENTIONED, to rule and to set out into the world. When the priest offers the two goats down below in the Temple, they are offered above, and when the lots are spread in every direction, the priest casts lots down below. Then the priest, WHO IS CHESED, casts the lots on high. Just as one remains with the Holy One, blessed be He, REFERRING TO THE ONE GOAT ALLOTTED TO HASHEM, below, and one, NAMELY THE GOAT OF AZAZEL, is brought out to the desert, so it is on high. One remains with the Holy One, blessed be He, IN THE CENTRAL COLUMN, and one goes out and wanders in the world into the desert on high, MEANING THE JUDGMENTS THAT BECOME REVEALED WITH THE EMERGENCE OF CHOCHMAH, WHICH ARE CONSIDERED OF THE ASPECT OF DESERT AND FOREBODING WILDERNESS. The one joins with another, MEANING THEY SHED LIGHT ONE UPON THE OTHER.

120. תָּאנָא, בְּהַהִיא שַׁעֲתָא דִּכְתִּיב, וְלָקַח אַהֲרֺן אֶת שְׁנֵי הַשְּׂעִירִים וְגוֹ,' מִתְעָרִין אִינּוּן בְּהַהוּא יוֹמָא לְעֵילָּא, וּבַעְיָין לְשַׁלְּטָאָה וּלְמֵיפָּק בְּעָלְמָא. כֵּיוָן דְּכַהֲנָא מְקָרֵב אִלֵּין לְתַתָּא, מִתְקָרְבִין אִינּוּן לְעֵילָּא. כְּדֵין עַדְבִין סַלְּקִין בְּכָל סִטְרִין, כַּהֲנָא יָהַב עַדְבִין לְתַתָּא, כַּהֲנָא יָהִיב עַדְבִין לְעֵילָּא. כְּמָה דְּחַד אִשְׁתְּאַר בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא לְתַתָּא. וְחַד אַפְּקִין לֵיהּ לְהַהוּא מַדְבְּרָא, הָכִי נָמֵי לְעֵילָּא, חָד אִשְׁתְּאַר בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, וְחַד נָפִיק וֶשֶׁט בְּעָלְמָא, לְהַהוּא מַדְבְּרָא עִלָּאָה, וְחַד בְּחַד מִתְקַשָּׁר.

Aaron Goats Head Judgment

121. It is written, "And Aaron shall lay both his two hands on the head of the live goat, and confess over him..." (Ibid. 21). Hence it is written, "And Aaron shall lay both his two hands," WHICH IS THE SECRET OF THE RIGHT AND LEFT COLUMNS so that the Holy One, blessed be He, THE CENTRAL COLUMN, will harmonize his hands. In "On the head of the live goat," "the live" is exact, AS IT COMES to include the goat above.

121. כְּתִיב וְסָמַךְ אַהֲרֺן אֶת שְׁתֵּי יָדָיו עַל רֺאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו וְגוֹ.' בְּג"כ וְסָמַךְ אַהֲרֺן אֶת שְׁתֵּי יָדָיו, דְּקוּדְשָׁא בְּרִיךְ הוּא יִסְתְּכַּם עַל יְדוֹי. עַל רֺאשׁ הַשָּׂעִיר הַחַי, הַחַי דַּיְיקָא, לְאַכְלְלָא הַהוּא דִּלְעֵילָּא.

Priests Purification Sheep Sin

122. "And confess over him all the iniquities" (Ibid.) is similar to "that he shall confess that he has sinned in that thing (lit. 'over her')" (Vayikra 5:5). We established that "over her" means that the person becomes cleansed and that sin rests on her, ON THE SHEEP. So also here "and confess over him," implies that after the priest makes a confession on behalf of Yisrael over him, ALL THE SINS will rest "over him."

122. וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת, כְּמָה דִּכְתִּיב וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ. וְאוֹקִימְנָא עָלֶיהָ, דְּאִתְדָכֵּי ב"נ וְאִשְׁתְּאַר עָלֶיהָ כָּל הַהוּא חוֹבָא. אוֹף הָכִי וְהִתְוַדָּה עָלָיו, בָּתַר דְּאוֹדֵי כַּהֲנָא בְּגִינַיְיהוּ דְּיִשְׂרָאֵל, עָלָיו: כְּלוֹמַר, יִשְׁתַּאֲרוּן כֻּלְּהוּ עָלָיו.

Azazel Demons Goats Judgment Sacrifice

123. Rabbi Aba said to him: If so, behold it is written, "And they shall no more offer their sacrifices to the demons (also: 'goats')" (Vayikra 17:7), SO HOW CAN YOU SAY THAT THE GOAT OF AZAZEL CORRESPONDS WITH THE GOAT ABOVE? He answered him: Here things are different as there they used to offer sacrifices to goats, as it is not written: 'And they shall no more offer their sacrifices goats,' but rather "to the goats" as they worshipped goats AND GAVE THEM authority. Here ONLY "and the goat shall bear upon it all their iniquities" (Vayikra 16:22), and the sacrifice was made only for the Holy One, blessed be He. Come and see: as a result of this sacrifice, those on high and those below are perfumed, and Judgment neither dwells nor rules upon Yisrael.

123. א"ל ר' אַבָּא, אִי הָכִי וְהָא כְּתִיב וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים, אָמַר לֵיהּ שָׁאנֵי הָכָא, דְּהָתָם לַשְּׂעִירִים הֲווֹ קְרֵבִין קָרְבְּנָא, ובג"כ לָא כְּתִיב וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם שְׂעִירִים, אֶלָּא לַשְּׂעִירִים, דְּהָתָם לַשְּׂעִירִים הֲווֹ עַבְדֵּי פּוּלְחָנָא, וְשׁוּלְטָנוּתָא. וְהָכָא וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם, וְקָרְבְּנָא לָא אִתְעָבֵיד אֶלָּא לְקוּדְשָׁא בְּרִיךְ הוּא. ת"ח, דִּבְגִינֵי קָרְבְּנָא מִתְבַּסְּמָן עִלָּאִין וְתַתָּאִין, וְדִינָא לָא שַׁרְיָא וְשַׁלְטָא עָלַיְיהוּ דְּיִשְׂרָאֵל.

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