Our Gemara on Amud Beis describes the metaphysical procedural link between the twin sacrifices on Yom Kippur—the Azazel scapegoat and the chattas goat whose blood is sprinkled in the Holy of Holies. According to Rabbi Yehuda, if the blood of the goat sacrificed to God spilled from the cup before it was sprinkled, the scapegoat is left to die. Similarly, if the scapegoat died, the blood of the goat sacrificed to God should be spilled, and two other newly chosen goats are used.
There is another twin sacrifice that Shem MiShmuel (Metzora 5673) compares to the Yom Kippur goats in a number of ways, shedding light on the ritual.
The metzora’s purification ritual (as described in Vayikra 14) involves two birds, one of which is a chattas and one that is also cast off, similar to the scapegoat. In addition, the blood is sprinkled seven times, also similar to the Yom Kippur goat. Also similar to the Yom Kippur sacrifices, the two birds should be purchased at the same time, appear similar, and if one was invalidated, the other becomes invalidated (see Mishna Negaim 14:5 and Mishna Yoma 6:1).
Shem MiShmuel explains that these twin sacrifices in the ritual represent the splitting of good and evil. The evil aspect within the community or within an individual is projected onto the scapegoat or the bird, while the longing for returning to God is represented by the goat whose blood is sprinkled in the Holy of Holies and by the sacrificial bird who draws a similar spiritual force via the sprinkling seven times, reminiscent of that procedure on Yom Kippur.
Yet the divergence in the ritual is also significant. The bird is sent to fly out after the chattas is sacrificed, while the scapegoat is sent at the beginning of the sacrificial process. If the scapegoat represents a casting off and removal of sinful quality, it’s understandable that it must come first before the additional purification from the chattas goat. If so, why is the order reversed by the metzora process? Shem MiShmuel explains that the sin of l’shon hara (one of the key causes of tzoraas) is a core problem because it involves speech, which is the most spiritual and least physical part of ourselves. It involves an expression of our intent and will and is much more linked to the soul. Therefore, there is a corruption that is so deep that it requires a full reboot—a kind of death and being reborn. Even if he would try to resolve and separate from sin, he is so far gone, so to speak, that he won’t be able to remain uncorrupted. Therefore, there is a requirement of some kind of supernatural redemption coming from the link to the soul through the Holy of Holies. In this case, it must come first, and only later can the sin be cast off and projected onto the bird.
The psychological impact of this discussion is to recognize that a person could reach a level of corruption that makes repentance almost impossible. Repentance at this advanced, metastasized stage cannot be achieved if not for a particular inspiration or special gift that comes from the holiest of places.
Additionally, this discussion gives the flavor of the symbolic depth of these sacrificial rituals, and we have only touched upon the most superficial understanding.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com