A thought on פרשת אחרי מות
"...al shnei ha'se'eirim goralos...""...lots over the two goats..." (16:8)
Many interpretations have been offered in helping us grasp the meaning of the two goats, one of which is brought in the Holy Temple and one of which was cast over a precipice. The interpretations range from the midrashic to the mystical in explaining the nature of the "goat to Azazael." It is very difficult to fathom its significance and the essence of this atypical way of serving HaShem. The casting of that goat took place on Yom Kippur, as well.
The Recanati presents a very different perspective on the Azazael event: Our people accepts that HaShem is One. We acknowledge that all events in this life are Heavenly ordained and although we may experience good times and rough times, we know that HaShem is Merciful and Compassionate, and that all of our experiences of His Presence lead us to formulating "attributes", qualities which we attribute to Him. We believe that He is Merciful and Compassionate. When we feel His providence and beneficence, it is easier for us to believe this. We are also aware that there are times when we experience tougher times, which we attribute (verb) to the attribute (noun) of midas din, justice.
It is very important that we understand that din is not a separate dimension. It is not synonymous with "bad." To posit that midas ha'din is the "bad side" or the "dark side" would lead one to speculate about a plurality, a "lack of One-ness." So, we are very careful to accept that our perception of din is a human attribution. Din is how Rachamim is at times manifest and perceived by human beings.
However, our subservient fervor to accept that din is rachamim -in- disguise can also mislead us. We can eventually get to the point where we no longer recognize that there is, in fact and in reality as we experience reality, midas ha'din to contend with. Justice is one of the pillars upon which the world must stand. It may be harsh, it may be difficult and it may be very tough, but it serves a purpose. At times, we have a sense of what that purpose is, and at other times we fail to grasp its purpose. Regardless, din is part of our reality, and it is manifest in life because HaShem wills it. It is as much a mida of HaShem as is mercy.
This, explains the Recanati, is the function of the goat to Azazael. Lest we forget that amidst the bountiful rachamim which we yearn for, there is also an important mida of din, we incorporate into the Yom Kippur ritual a service of two goats. One of them, that of Azazel, characterizes the experience of din: it is dispatched in an abrupt, indelicate and even superfluous-seeming way, given that its companion goat is offered as a formal korban.
A nod to din is a step for our own sake. It is our task to acknowledge that din is also a facet of the One-ness Above, and may not be ignored or forgotten. This demonstration of our awareness that the Merciful and Compassionate One also decrees and sends forth justice is a necessary step in our attaining atonement.
The Recanati closes with the message that this is implicit in our daily prayers. Just before the "Modim" section of the Amida prayer, we recite "Retzei" - show us favor. The end of this passage says, "u's'hee l'ratzon tamid avodas Yisroel amecha," - may the service of Your people Israel find favor always. The word "always" seems unnecessary. It would have been sufficient to ask that our service be acceptable.
This word, the Recanati writes, is in response to the sad reality that we no longer have a means of attaining atonement through the consecrated offerings. This includes the tragedy that we have no way of expressing our acceptance that justice is also merciful. In fact, in this long and bitter exile, so much of our experience feels like abject din. At times, our ability to sense the vast midas rachamim is clouded. In view of this problem, we assert in our prayer that we petition HaShem to always accept our service favorably: even when we struggle and even when we are unable to demonstrate that we accept His din as we accept His mercy, our faith in His One-ness remains unchanged. Always.
Wishing you a good Shabbos and a liberating Pesach. Hoping to resume these parsha thoughts after yom tov. D Fox
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Many interpretations have been offered in helping us grasp the meaning of the two goats, one of which is brought in the Holy Temple and one of which was cast over a precipice. The interpretations range from the midrashic to the mystical in explaining the nature of the "goat to Azazael." It is very difficult to fathom its significance and the essence of this atypical way of serving HaShem. The casting of that goat took place on Yom Kippur, as well.
The Recanati presents a very different perspective on the Azazael event: Our people accepts that HaShem is One. We acknowledge that all events in this life are Heavenly ordained and although we may experience good times and rough times, we know that HaShem is Merciful and Compassionate, and that all of our experiences of His Presence lead us to formulating "attributes", qualities which we attribute to Him. We believe that He is Merciful and Compassionate. When we feel His providence and beneficence, it is easier for us to believe this. We are also aware that there are times when we experience tougher times, which we attribute (verb) to the attribute (noun) of midas din, justice.
It is very important that we understand that din is not a separate dimension. It is not synonymous with "bad." To posit that midas ha'din is the "bad side" or the "dark side" would lead one to speculate about a plurality, a "lack of One-ness." So, we are very careful to accept that our perception of din is a human attribution. Din is how Rachamim is at times manifest and perceived by human beings.
However, our subservient fervor to accept that din is rachamim -in- disguise can also mislead us. We can eventually get to the point where we no longer recognize that there is, in fact and in reality as we experience reality, midas ha'din to contend with. Justice is one of the pillars upon which the world must stand. It may be harsh, it may be difficult and it may be very tough, but it serves a purpose. At times, we have a sense of what that purpose is, and at other times we fail to grasp its purpose. Regardless, din is part of our reality, and it is manifest in life because HaShem wills it. It is as much a mida of HaShem as is mercy.
This, explains the Recanati, is the function of the goat to Azazael. Lest we forget that amidst the bountiful rachamim which we yearn for, there is also an important mida of din, we incorporate into the Yom Kippur ritual a service of two goats. One of them, that of Azazel, characterizes the experience of din: it is dispatched in an abrupt, indelicate and even superfluous-seeming way, given that its companion goat is offered as a formal korban.
A nod to din is a step for our own sake. It is our task to acknowledge that din is also a facet of the One-ness Above, and may not be ignored or forgotten. This demonstration of our awareness that the Merciful and Compassionate One also decrees and sends forth justice is a necessary step in our attaining atonement.
The Recanati closes with the message that this is implicit in our daily prayers. Just before the "Modim" section of the Amida prayer, we recite "Retzei" - show us favor. The end of this passage says, "u's'hee l'ratzon tamid avodas Yisroel amecha," - may the service of Your people Israel find favor always. The word "always" seems unnecessary. It would have been sufficient to ask that our service be acceptable.
This word, the Recanati writes, is in response to the sad reality that we no longer have a means of attaining atonement through the consecrated offerings. This includes the tragedy that we have no way of expressing our acceptance that justice is also merciful. In fact, in this long and bitter exile, so much of our experience feels like abject din. At times, our ability to sense the vast midas rachamim is clouded. In view of this problem, we assert in our prayer that we petition HaShem to always accept our service favorably: even when we struggle and even when we are unable to demonstrate that we accept His din as we accept His mercy, our faith in His One-ness remains unchanged. Always.
Wishing you a good Shabbos and a liberating Pesach. Hoping to resume these parsha thoughts after yom tov. D Fox
Need a new ride? Check out the largest site for U.S. used car listings at AOL Autos.
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posted by Rabbi Dr. Fox at 11:26 PM
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