|
|
|
PARSHATH AHREI MOTH
Commentary
IN DETAL (A selection of some verses of interest):
16:1 - "…after the death of the two sons of Aharon…"
There are two complete parshiot between the death of Aharon's two sons and this parsha. This seems curious to me. It seems to me that we can learn from this that one cannot approach a person in the midst of his grief. Even though Aharon accepted the Divine Judgment of his sons, it would have been inappropriate and ill received if HaShem had instructed him through Moshe concerning that, which caused his sons' death. Rather, he is given instruction concerning the laws of tumah [impurity] and t'horah [purity]. These are detailed laws that touch on the delicate balance of the world. In a way, these laws help focus Aharon's thoughts for the important laws of Yom HaKippurim, upon which the balance is even more precarious. Once this distance is created, it is possible to learn from their deaths and apply it to the service itself. In this way, it seems to me, HaShem is teaching us also how to talk with someone that is involved in a tragedy. If this is how one must approach Aharon, who is on a tremendously high level, how much more sensitivity is needed for those of us who have not quite reached that level.
16:4 - "…linen tunic …"
The Gemara [Rosh HaShanah 26] teaches that the reason why the Kohen Gadol [High Priest] does not wear his golden vestments is because the "prosecutor" cannot become the "defender," that is, the gold would be reminiscent of the golden calf and would be unable to atone for the Nation of Yisrael. Further, white is a color of humility and reflects a contrite heart. By wearing such a vestment, the Kohen Gadol will be able to conduct the service properly, however, if he were to wear the golden vestments, it would be difficult to eliminate all traces of haughtiness.
16:5 - "He shall take two goats…"
It seems to me that this entire ceremony resonates Abraham's activities with his two sons. One son, Yits?aq he bound and offered (nearly) to God on the altar. The other, Yishmael, was sent out into the wilderness. While I am unsure as to the significance, the parallel seems worth noting.
16:8 - "…`Azazel …"
One goat is sent to `Azazel. According to Rashi, this is a strong and hard mountain, a high peak. He understands the word as coming from "`az" meaning strong and "el" meaning mighty. He cites as support verse 22 which says that the goat is sent to "erets g'zerah" which Rashi tells us denotes "a land which is cut off," that is a precipitous cliff.
However, it seems to me that the simple meaning of the word is a combination of "`ez," meaning goat and the root "aleph, zion, lamed" which means to be sent off. This root also has a connotation of death to it. Quite literally, this word can mean, "the goat that is sent off (to die)."
On a different level, however, the word "`az" which means "strength" is often used to connote boldness and arrogance. It seems to me that a significant part of t'shuvah [repentance] is removing the arrogance from our hearts. Thus symbolically, the sending away of one goat (which is a very arrogant and strong animal - thus the connection between the various words) as a representative of our arrogance, allows us to use that boldness that remains for the service of HaShem. While generally, arrogance is not a desired trait, there are times when it is absolutely necessary, such as in our battle with Amalek [see our Purim study].
Therefore the majority of our arrogance is sent away to perish off the edge of a cliff, while the remainder is dedicated to God. In fact it is that remaining boldness, properly directed, which will give us the courage to make the necessary adjustments in our lives so that our t'shuvah will be effective.
|
Articles