This perashah is the reading for Yom haKippurim, as it mentions the deaths of the sons of Aharon haKohen. The Ḥakhamim (Doctors of the Law) teach that the death of the righteous brings atonement for their generation (T.B. Mo‘ed Qaṭan 28a). This operates on a psychological level, since no one can truly die for another’s transgressions. What the Talmudic passage conveys is that when people witness the passing of the righteous, they reflect inwardly and ask themselves, “If such is the judgment for the righteous, how much more severe will mine be, seeing that I am not as righteous?” As a result, the individual is moved to repent of their misdeeds.
During the ‘abodah (service) of Yom haKippurim, two male goats are selected—one for Aḏonay, and one for ‘Azaz’el. Ibn ‘Ezra notes that the deranged see “demons” in the form of goats. He also comments that some err in believing there is any power besides the Revered Eternal God that can bring harm or benefit. In many cultures, it is common for people to blame the so-called “devil” or Satan for their own misconduct. In fact, the dualism of Zoroastrianism heavily influenced Near Eastern thought. Yet the prophet Yeshayahu challenged this Persian dualism when he proclaimed:
“I am Aḏonay, and there is none else; I form the light and create darkness, I bring peace and create evil—I, Aḏonay, do all these things” (45:7).
Thus, the ritual testifies that there is only one Cause and one Universal Force.
When the goats are chosen, lots are cast. This teaches us that neither goat is intrinsically good or bad. It is the Eternal—blessed be He—who determines the outcome of each. The lesson we learn from this miṣwah is that we must not blame others for our failures. We must accept full responsibility for our choices and their consequences.
Rabbi Shim‘on ben Laqish taught:
“The yéṣer hara‘ (evil inclination), the Satan, and the Angel of Death are one and the same.”
First, it appears as a desire and temptation. Once a person succumbs, it presents itself before the Heavenly Court as the accuser. Finally, it is given permission to execute judgment and take the person’s life.
In the end, the entire ritual of Yom haKippurim points us to the oneness of the Creator—praised be He. When we accept this reality deep within our hearts, we are able to walk as freed servants in the liberty granted to us by the Torah.