Hitting the Goat Lottery? Yom Kippur’s Torah Portion

Can two goats and three High Holiday Torah Portions unlock atonement’s mechanics?

In this instance, a Three-of-a-Kind meeting a Two Goat Lottery sheds light. Some of the Hebrew Bible’s most troubling of tales unlocks an atonement tool.

Atonement

The Hebrew Bible’s focus on truth, justice and righteousness fails to completely address Atonement. Atonement is arguably a stand-alone matter. As noted by Reuven Hammer, “these overwhelming spiritual occasions [the High Holidays] did not spring full-blown from Sinai.” Entering the High Holidays, P. 2.

While Atonement Venn diagrammatically overlaps with truth, justice and righteousness, it also occupies its own unique space.

Atonement – the reparation or expiation for sin- is multi-leveled; both individual and community atonement exist.

The High Holidays serve for collective atonement by the community. Kol Nidre’s confession of sins is done in plural. The confession is with a “We” and not an “I.”

The Soul

Atonement focuses on the soul. The human soul, arguably, is sin’s repository. Sin presents as a danger. Commenting on Genesis 4:7, Rashi’s example is that of an evil inclination which longs and lusts to cause you to stumble. In modern terms, individuals can be conditioned to perform bad acts. This can be achieved by repeatedly performing them.

The concept of the soul expands outward. The term “the soul of a nation” implies that the soul can attach to a human collective. As such, a holiday dedicated to atonement serves both individual and community interests.

The Suit Analogy

A soul can be likened to a spiffy white suit.

As such, if one began the year wearing this white outfit continuously, over time, something is going to happen. During the course the year, either by accident or intentionally, the suit will accumulate markings and stains. By year’s end, the suit will be discolored.

Cleaning is the suit’s remedy. Even so, there is no guarantee that it will return to its original spiffy white state.

The same is true with the soul. At the new year, with a fresh start, the soul is clean. Over the course of a year, however, it gets blemished. Whether intentionally or unintentionally, a soul gets damaged. Be it through interpersonal relationship failings or those with their deity, individuals experience bumps in the road of life.

Thus, for some religions, sin’s absolution is paramount. Forgiveness and pardon play roles in this process in allowing people to move forward in life. Atonement requires mechanisms. One process to do so is “letting go.” It is akin to handing the suit over to the dry cleaner. It is a moment of vulnerability. Will they get that spaghetti sauce spot out?

The Three High Holiday Torah Portions

The two Rosh Hashanah and the Yom Kippur Torah portions compare and contrast in the most the remarkable of ways.

With the Yom Kippur Portion, Aaron, the High Priest, addresses the loss of two sons. Their death involved the Israelite Deity. Their demise resulted from their proximity to the Lord. Leviticus 16:1.

While the scripture is vague, their “intimacy” implies that the Lord was a causative factor. God, for whatever reason, is culpable. Essentially, Aaron must address a tragedy which appears not be be his fault in any shape or form.

Despite the deaths’ divine connection, Aaron maintains his divine relationship. He is told to take to the congregation of the Children of Israel two goats for a sin offering. Leviticus 16:5.

It is said: “he shall take the two goats and stand them in the front of the Lord, at the entrance of the Tent of Meeting. Aaron was to cast lots on the two goats, one lot for the Lord and one for Azazel.” Leviticus 16:8. One was to be sacrificed, for the Lord, and the other was to be placed in the wilderness. Leviticus 16:9-10.

This act suggests that some “life matters” are not within human control.

In comparison, Abraham, over the two Rosh Hashanah Torah Portions, by divine instruction, existentially jeopardizes both his sons. Ishmael is cast into the wilderness. His survival will be out of Abraham’s control. With his other son, Abraham, with his own hands, is prepared to take Isaac’s life via sacrifice.

In each incident, both Abraham and the Lord act as agents placing these children’s lives in the balance. This is the same with Aaron with the goats. He will act as God’s agent with respect to the goats’ fates.

Unlike Aaron, Abraham was involved in faithful actions that were divinely endorsed. His actions, however, created family chaos. He certainly must have evoked profound enmity from Sarah, Hagar, Ishmael and Isaac.

While Abraham’s relation with his God was on good footing, his atonement from the events centered around family matters. Aaron’s atonement mostly involved his reckoning with God.

Relationship Spectrum

Arguably, Abraham and Aaron illustrate atonement’s spectrum. Aaron must deal with his divine relationship whereas Abraham deals with human relationships. Despite no one being harmed existentially, Abraham accumulated a multitude of misgivings to address. With inexplicable deaths, Aaron must confront his divine relationship. His emotional reconciliation is with his God.

Despite their being on polar opposites within the atonement spectrum, Abraham, like Aaron, performs a sacrifice. Likewise, the two must do something else. For Aaron, it was with the goat; for Abraham, it was his son Ishmael. It was the act of “letting go.”

Thus, beyond forgiveness and pardon, these Portions suggest that “letting go” serves as a mechanism in the atonement process. “Letting go” is analogous to removing a bandage. Sometimes, bandages are removed to expose the wounds so they can heal. “Letting go” is a moment requiring the courage to be vulnerable; to be out of control. It is this lack of control or “letting go” that opens the door for forgiveness and pardon. For example, when one approaches another seeking forgiveness, there is no guarantee concerning the reaction. “Letting go” is exposing oneself to another. It is taking a chance with uncertainty.

Conclusion

Much credit is due to those who selected the High Holiday Torah readings. When considered en masse, they cement the message that an atonement mechanism is the need to “let go.” In essence, atonement’s process for both individuals and communities may require moments of vulnerability.

Be well!!

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