ציטירנדיקער פּירוש אויף דברים 11:29

אלון מורה THE PLAIN OF MOREH — This is Shechem (Sotah 32a). He showed him Mount Gerizim and Mount Ebal where Israel took upon themselves the oath to observe the Torah (cf. Deuteronomy 11:29 and Deuteronomy 111:30).

לברך את העם, “to bless the people;” the following tribes are to stand on Mount Gerizim, etc.” Rashi following the Mishnah tractate Sotah, folio 32, comments that six tribes ascended Mount Gerizim, and 6 tribes ascended Mount Eyval, the priests and that the Levites were standing at the respective bases of these two mountains. On the other hand, the opinion of Rabbi there, is that both the twelve tribes and the Levites stood at the base of the mountains as described in the Book of Joshua, the latter standing next to the Holy Ark. (Joshua 8,33) According to Rabbi, what has been described in Deuteronomy 11,29 means that the other tribes stood near each of those two mountains. The word על mentioned there, means the same as in Exodus 40, 3: וסכות על הארון, “you will screen the Ark with it.”Rabbi Eliezer, son of Yaakov, in tractate Sotah 37, claims that it is impossible that the members of the tribe of Levi stood at the base of these mountains as they had already been included as one of the tribes that stood on the mountain in our verse here, [which was written long before the one in Joshua 8,33. Ed.] At the same time, the verse in Joshua 8,33 clearly appears to contradict this. How are we to resolve this apparent contradiction? According to Rabbi Yoshiah, the Levites who were potentially fit to carry the Holy Ark, i.e. the ones 30 years and older but below the age of 50, stood at the base of the mountain, next to the Holy Ark, whereas the other Levites stood on Mount Gerizim. Rashi further comments on our verse here, that the Levites standing at the base faced the six tribes standing on top of Mount Gerizim commenced blessing the six tribes, using the text written for the curses but inverting it by saying that all the people not guilty of the sins described in our chapter are blessed.

AND HE SHALL PUT THEM UPON THE HEAD OF THE GOAT. Such an expression is not used with reference to the bullock of Aaron [over which he confessed his own sins and those of the other priests], nor in relation to the goat of the sin-offering of the Eternal, nor regarding the leaning of hands upon any of the offerings. This is because all offerings were brought for acceptance upon the fires of G-d⁸⁴Above, 4:35; 5:12. [which burnt on the altar], and thus they effected pardon and atonement. But this [goat that was sent away to Azazel], since it was not for G-d, and the recipient thereof [i.e. Sammael] has no power to offer atonement or pardon, therefore the goat merely carries the people’s sins away, and [the accusing angel] must answer “Amen” against his will.¹⁰⁵See Ramban above, Verse 8 [in connection with the quote from the Pirkei d’Rabbi Eliezer about Sammael]. The particular expression of Ramban here is based upon a Rabbinic tradition (Shabbath 119 b) that two ministering angels, one good and one bad, accompany a person on the eve of the Sabbath on his way from the synagogue to his home. If the house is in order, the light is kindled, and peace reigns throughout, the good angel says, “May it be so on the next Sabbath as well,” and the bad angel answers “Amen” against his will, etc. When the Israelites are free from all sins and transgressions [as after the moment of confession of sins over the goat sent to Azazel], he indeed carries their sins away, as is mentioned in many verses in the Torah¹⁰⁶E.g., thou shalt set the blessing upon Mount Gerizim, and the curse upon Mount Ebal (Deuteronomy 11:29). and the prophets. This then is [the meaning of the expression], and the goat shall bear upon him all their iniquities.¹⁰⁷Verse 22. That was the reason why the thread of crimson wool¹⁰⁸A thread of crimson wool was tied on the head of the goat as soon as the lot determined that it was to be sent to Azazel (Yoma 41 b). When the person who brought it there finally arrived at the ravine, he divided the threat and tied one half to the rock and the other half between the horns of the goat (ibid., 67a). There was also a thread of crimson wool tied to the door of the Sanctuary (ibid., 68 b). At the moment of the fulfillment of the Divine command concerning this goat, the threads miraculously turned white as a sign of the Divine forgiveness, as it is said, though your sins be as scarlet, they shall be as white as snow (Isaiah 1:18) (Yoma 68 b). turned white at the time when the goat was sent away to Azazel, i.e., at the moment that he pushed it over the cliff, when it was broken in pieces, as is mentioned in the words of the Sages.¹⁰⁹Ibid., 67 a.