Pemikiran Yahudi Imamat 26:11: Akeidat Yitzchak & Duties

(1) The first message from G'd to Moses was to tell him, that although on occasion, death can be due to the concept of bi-krovay ekadesh, that death need not occur due to a mortal sin, there had been mortal sin in the case of the death of the sons of Aaron. The cause had been the sin as spelled out in the Torah at this point. The second communication by G'd to Moses, though related to him at a later stage, is coupled here with the former, in order to make the point that access to the holy of holies is restricted even to the High Priest, and that G'ds Presence does not appear in public, only wrapped in a cloud. (2) Even amongst the good people, the physical usually outweighs the spiritual. The High Priest who personifies the most favourable mix of the physical and the spiritual, is nonetheless mostly matter. His sin offering is described already in Leviticus 4,4, and consisted of a bull. Most of this bull was burned outside Jerusalem, only a small part being offered on the altar, (verse 12 there) The ram, symbolising man's spiritual part, which becomes olah, a total offering, i.e. fit for consumption by the altar in its entirety, is the other half of the High Priest's offering. Since the majority of the people are guilty of very fundamental errors, due to their yetzer hara, evil urge, the he-goat for the azzazel does not qualify for being offered on the altar itself. The fact that even the he-goat was presented in front of the tabernacle first, alive, is to show that even the kind of person represented by this he-goat will be granted forgiveness on the Day of Atonement. This is a tribute to the fact that a good part of their erroneous conduct had been due to the nature of the human condition, i.e. their being physical beings, something over which they had not had any control initially. The lots to be drawn symbolise the very fact that no choice existed prior to one's having being born into this world. (3) Use of the device of drawing lots to determine anything at all, appears to be an outright denial of G'ds Providence, since the result that emerges after the drawing of lots will be viewed as coincidence. The fact is however, that the cumulative effect of the lot falling again and again on the same person, lends it significance. If until the time of Shimon the Just, the lot "for the Lord" was always drawn by the he-goat placed on the right, that surely tells us something about the meaning of the word "right." (the time frame under discussion is about fifteen hundred years!) Indeed, once that pattern had been broken, due to the fact that the Jewish people could not produce a High Priest who was a tzaddik, and whose merits would counterbalance the sins of the masses, the lot would have become meaningless even if it had fallen on the he-goat that had been placed on the right. When Pharaoh had dreamed the same dream twice, that fact told Joseph something about whether the dream had any significance, or whether it was merely a matter of coincidence. The very repetition enabled Joseph to draw some conclusions. This is even more so, when the repetition occurs more than once. This is the reason the sailors "threw lots" (plural) and not just one "lot" before they were satisfied that the storm that threatened to sink their ship was really on account of Jonah. (Jonah 1,7) Since the lot fell on Jonah each time they repeated the procedure, they were certain that they were not condemning an innocent person on the basis of a "chance" lot. There is an element of chance concerning which person turns into a sinner, since natural endowments have a great deal to do with the likelihood of someone being able to overcome such strikes against him as he has been born with. Hence, if the he-goat for the azzazel becomes the scapegoat by means of the lottery, we might all breathe a sigh of relief and say "here but for the grace of G'd, go I." For that reason, the halachah, Jewish law, requires that the two he-goats must look so totally alike, that they are indistinguishable from one another. When the Tanna Ben Heh Heh says that reward is in accordance with the pain and effort incurred in securing an objective, (Avot 5,23), that he who has to overcome strong natural impediments rates a special reward, he does not mean that lack of this special effort totally forfeits one's chance of rehabilitation. The "scapegoat," though unfit to be presented on the altar, does accomplish this rehabilitation even for persons who have not made a special effort to surmount handicaps they were born with. (4) The procedure of offering incense, required a special skill, and therefore the full concentration of the High Priest during its performance. The reason for this could have been the need to counter the natural tendency to get "a glimpse" of the shechinah, Divine Presence. After all, the Torah did say "for in the cloud, I will become visible on the lid of the holy ark." (Leviticus 16,2) The Talmud tells of a High Priest, who was a member of the sect of the Sadducees, who when performing the rites of incense, put same on the pan prior to entering into the holy of holies, (contrary to hatachah ) and who boasted about having seen the shechinah. He died shortly after coming out of the sanctuary .The Pharisees saw in this a punishment for his disobedience. The Saducees felt that it was bad manners to enter the holy of holies without having everything ready, whereas the interpretation of the Pharisees of the verse "for through having made the cloud, My Presence over the lid can become revealed" was that they considered the exact composition of the correct quantities and ingredients of the incense as being vital. Placing of the incense on the pan, however, is to take place only "in front of G'd," as per verse 13. The sprinkling of the blood inside the holy of holies was to atone for errors concerning the laws applying to the temple itself, whereas the placing of the hands on the he-goat was to atone for other sins. The fact that the he-goat was used, also demonstrated that it was not a deity, (as some nations believed) This is the reason there had to be a special injunction "they shall no longer sacrifice to the he-goats." (Leviticus 17,7) There was no better date to proclaim the unity of G'd symbolically, and the futility of worshipping anyone or anything else, than the Day of Atonement. This symbolic statement helped to obtain forgiveness for other sins also. Whoever would observe that the scapegoat was thrown from the rock, would realise that it had not been an object of worship. Even Satan, the perennial accuser before the throne of G'd, would have to admit that the Jewish people were quite unequivocal in their service to the Lord. This is the meaning of a statement in Pirke de Rabbi Eliezer that we should present a bribe to Satan on that day. The sacrifice of the original Passover lamb in Egypt, was a similar statement of unequivocal commitment to G'd Therefore, the "great Sabbath," the Sabbath preceding the Passover holiday is conceptually related to the day of Atonement. For that reason Yom Kippur is also called Shabbaton The order of the confession, which according to the view of Rabbi Meir mentions the unintentionally committed sins first, and the intentionally committed ones last, was quoted in that order by Moses after the sin of the golden calf, when he remonstrated with G'd. Since Israel, at that time, had already done penitence, Moses made the point that due to the repentance, intentional sins had already been reduced to the status of unintentional sins. However, the normal process as found in the Bible on many occasions, is to first confess the intentional sins, including the ones that represent acts of rebellion against G'ds authority.

Since the construction of the tabernacle is viewed by our sages as a microcosm incorporating all the creative endeavours employed in creation, the offerings of the princes fittingly represent and testify to the Creator and His hashgachah, supervision of our personal fates, ever since the days of creation. The collective total of these offerings,- and this was possible only if all the princes offered identical offerings-, represented the twelve horoscopes, six opposite the other six. (6 covered wagons and 6 covered wagons, chapter seven verse 3) The silver bowl in its globular shape represented the earth, the whitish colour of silver suggesting the moon. The twelve oxen, which with the wagons would transport the tabernacle, would ensure the continuity of the Divine Presence here on earth, just as the signs of the zodiac are the instruments of ongoing existence of our universe. The fact that although the sacrifice of Nachshon ben Aminadav was the first one of the princes, his is the only one described as "and this was his offering," indicates how closely connected all the twelve offerings were, though each prince brought his own offering independent of any outside instructions. The mizrak kessef, silver bowl, although not much more than half the weight of the silver dish ka-arat kessef, represents man, the relatively puny creature, who was "thrown into the universe" once he had been equipped with his soul, according to the idiom of our sages. (Sanhedrin 38) The word kessef in this connection means the "constant striving" needed by man to achieve his goal here on earth. (as in Genesis 31.30 et al.) The seventy shekel of its weight symbolises man's average lifespan. This number also equals the numerical value of the letter ay in, which is the organ man does most of his striving and desiring with. It is worth the least of the silver and gold vessels offered, reminding us of the relatively inconsequential value of all earthly possessions coveted by our eyes. "Both full of fine flour etc," both the earth whose purpose is to be filled with the glory of the Creator, and man of whom it is written "I will fill him with Divine spirit," are the solet, fine flour referred to in this offering. (Exodus 35,31, "I will fill him with the spirit of the Lord") "Each spoon ten shekel worth of gold, filled with incense," refers to the nachat ruach, Divine spirit come to rest, bestowed upon this earth, namely the soul descended through the ten layers of purely spiritual worlds. (the ten sefirot, as described in the Midrash on Shir Hashirim) "One young bullock." The number 1 symbolises the unique force within the body of man called intellect, which is the most respected of human attributes, just as the bull is the most honoured of all the animals that are suitable as sacrifices on the altar. Ben bakar from the root "to criticise," discern, capable of discernment. It is the task of man to distinguish between good and bad, truth and faslehood. Ayil echad, recalls the forces set in motion through action, through deeds, eyl means constructively powerful. Kevess echad, represents simply the life force, just as at life's beginning man is concerned only with the acquisition of survival techniques such as food and drink. Afterwards he concerns himself with more sophisticated tasks. Then the se-ir izzim, the he-goat begins to play a role. The yetzer hara symbolized by the he-goat, the force responsible for sin in man, even though an integral part of man himself, usually appears as a separate entity. U-lezevach hashlamim, bakar shenayim, for the peace offering two oxen, though bakar represents intellect, a unique phenomenon, the practical manifestation of intellect is observed both in theoretical and practical reason. Therefore, we need bakar shenayim, two of them. The five eylim and five atudim represent the five respective attributes of theoretical and practical reason, by means of which perception takes place. The latter five, the "senses" are quasi automatic functions that continue uninterruptedly unless disturbed by outside forces. Since all the above symbolise what is necessary in order to achieve man's ultimate purpose and perfection, the sacrifice is named that of Nachshon, whose entire purpose in life had been to achieve kirvat hashem, proximity to G'd who had created him and helped imbue him with striving.

Another reason is that the purpose of reward in Olam Haba is essentially clinging to G-d, and drawing near to His supernal light, as written "your righteousness will go before you, the glory of G-d will gather you in" (Yeshaya 58:8), and "the wise will shine like the radiance of the firmament" (Daniel 12:3), and also, "To bring back his soul from the pit (i.e. Gehinom see below Tov Halevanon), to be enlightened with the light of the living" (Iyov 33:30). And no one can reach there except he who the Creator finds favor in, and the favor of the Creator is the root of the reward, as written "his anger is but a moment, in His favor is life" (Tehilim 30:6). And there are hints in parsha bechukosai that pleasing the Al-mighty [is the greatest reward], this is what is written "My soul will not abhor you" (Vayikra 26:11), and "I will turn to you and be unto you a G-d and you will be unto Me a people" (ibid, 26:9).