A Time for Optimism

Rabbi Reuven Mann

In the days of the Beit HaMikdash (Holy Temple), the Yom Kippur service was the most consequential performance of the year, since the atonement of Am Yisrael (Nation of Israel) depended on it. This unique divine-service could only be performed by the Kohen Gadol (High Priest), and therefore, great pains were taken to ensure he would be in the best possible condition to discharge his complex tasks on the Sabbath of the Tenth (Yom Kippur).

The law requires that he be sequestered for one week before the big day. Thus, he left his home and close family and took up residence in the quarters designated for him in the Temple called the Lishkat Palhedrin (chamber of the king’s counselors). During those seven days, he familiarized himself with all aspects of the sacrifices and other religious performances that were to be performed on the upcoming Tzom (Fast Day).

On Erev Yom Kippur, he would stand by the Eastern Gate, and a parade of the various animals that were going to be sacrificed passed before him. However, while he was shown bulls, rams, and sheep, the display pointedly omitted any goats. This seems strange since a very significant aspect of the Avoda (Divine Service) consisted of the scapegoat sacrifice, which required the offering of two goats.

In addition, there were other sin offerings requiring the sacrifice of goats. If it was deemed important to view the animals he would be offering, why was he prevented from looking at the goats that would constitute a major part of the day’s program?

The Gemara (Talmud) explains that since the goats are utilized to expiate transgressions, it was feared that the sight of them might arouse distress by reminding the Kohen Gadol of the sinfulness of Am Yisrael. This could have had a negative psychological impact on the Kohen Gadol and affected the manner in which he would perform his tasks.

At first glance, this reason is difficult to comprehend. The entire point of the animal parade is to help familiarize the Kohen Gadol with the order and details of the sacrifices. So, shouldn’t he also be prepared for the various goat offerings? And if this sight is going to cause him to become doleful, why does that matter so much? He is going to encounter the goats the following day anyway, so why not see them now?

In my opinion, the objective of the sequestration was to prepare the Kohen Gadol to be in the best possible condition to perform the Yom Kippur service. Thus, it was crucial to familiarize him with all the complex details of the extensive rituals and allow him to practice the activities he was going to perform. Halachic (Torah legal) education and hands-on training were thus essential components of the week of preparation.

However, of equal significance was the mental state of the High Priest. It mattered greatly if something were to cause him to become demoralized or despaired of the possibility of gaining Kapara (Atonement) for the sins of Klall Yisrael (the Israelites).

This is because on the Holy Day, the acquittal is achieved not simply by discharging the particulars of the Temple service in a technically correct manner. The attitude and disposition of the Kohen Gadol are major elements of the Avoda and key factors in determining whether it would "find favor" with Hashem or not.

The goal was not just discharging the ritual requirements of the day but doing so in a manner that would elicit the “favorable reaction” of Hashem. Therefore, the mindset and sense of purpose with which the Kohen Gadol operated on this exalted day were crucial to achieving the objective.

The most consequential aspect of the Kohen Gadol’s mentality was his sense of absolute confidence in the likelihood of obtaining a Kapara. For the Avoda was not limited to just the physical act of sacrificing; on a certain level, it constituted an expression of fervent prayer for forgiveness.

In the Viddui (Confession) he recited on behalf of his family and all of Klal Yisrael (the Nation of Israel), he beseeched Hashem to pardon their sins and grant them atonement. Therefore, this representative of all Israel who entreats Hashem for their sake must believe with unwavering certainty that what he is doing will be efficacious in the sight of Hashem.

Optimism in Times of Crisis

We therefore withhold from him the sight of goats because we don’t want him to contend with any feelings of pessimism as he enters Yom Kippur. We don’t want him to be plagued with self-doubt about whether he is capable of faithfully executing his assignment. Of course, he will encounter the goats tomorrow, but at that time, he will be actively involved in performing the Mitzvot of the day and will not fall prey to disenchantment or doubtfulness.

This teaching has great relevance for us today. The national morale of Israel is understandably at a low point. This has been a year of great trials and unprecedented tragedy brought about by the terrorist incursion of October 7. Our guard was down, and the crazed hordes swooped in and carried out one of the worst atrocities in history. People were terrorized in their own homes and forced to watch helplessly as their loved ones, including children and babies, were slaughtered in the most brutal fashion.

In the ensuing war, Israel was forced to contend with numerous enemies, including Iran and her proxies. All this is bad enough, but the most troubling factor is the internal divisions that have arisen and threaten to undermine the sense of brotherhood and unity that is vital to sustaining the nation at this time.

Is it true that we are our own worst enemies? Have we lost confidence in the ability of the government, the IDF, and the people of Israel to arise from these setbacks, defeat our enemies, and emerge victorious and stronger than before? How important is it to retain a sense of confidence in ourselves and the cause we are fighting for?

The importance of maintaining a sense of self-confidence can be illustrated in the words that Yehuda uttered to Yaakov in trying to convince him to allow Benjamin to return to Egypt in his charge. The viceroy had told the brothers that they could not revisit Egypt to obtain provisions unless they brought their younger brother with them. Yaakov, fearing what could happen to his only remaining son from Rachel, was reluctant to place him in their hands.

Yehuda rose to the occasion and made a unique offer to his father:

“Send the lad with me, and we will arise and go; so [that] we will live and not die, we, as well as you, as well as our children. I will personally guarantee him, from my own hand you can demand him; if I do not bring him back to you and stand him before you, then I will have sinned to you for all time. For had we not delayed; by now we could have returned twice!” (Bereishit 43:8-10)

The gist of Yehuda’s offer was that he assumed total responsibility for the mission and accepted that failure to fulfill it properly would render him a sinner before his father Yaakov, forever. However, Yehuda did not stop there. He then added that had they not tarried, he could have gone and returned with Benjamin two times. But we must ask: what did this add to his proposal, and what did he seek to achieve by saying this?

In my opinion, Yehuda realized that the substance of his guarantee would be an important factor in influencing Yaakov’s decision to entrust him with Benjamin. However, by itself, it would not be enough. Yaakov would also take into consideration the emotional state of Yehuda. Does he believe in his ability to pull this off? Does he operate with a lot of self-doubt, or is he fully confident that he can do this? The bold statement of Yehuda—that he could already have returned twice—was meant to convey his absolute conviction that he was thoroughly capable of succeeding in his mission. And Yaakov responded to that.

National Unity and Hope for the Future

As the High Holidays approach, and we all stand together as one to be judged by Hashem, we must seriously recognize our need to do true Teshuva (Repentance) and renounce the hatreds and animosities that we harbor toward each other. We must apologize to those we have offended and forgive those who sinned against us and now seek our pardon.

For on this day, the angel Samael, who normally acts as an accuser against Am Yisrael, suddenly becomes their defender and argues before Hashem:

“Master of the Universe, You have one nation on earth that is like the ministering angels in Heaven. Just as the angels are barefoot, so are Bnei Yisrael barefoot on Yom Kippur. Just as the angels do not eat and drink, so too Bnei Yisrael do not eat on Yom Kippur… Just as the angels are at peace with one another, so too is there peace in the midst of Israel on Yom Kippur.” (Pirkei DeRabbi Eliezer 46:10)

[Please note: The idea of Samael is not meant to be taken literally, but rather to communicate important ideas relevant to an understanding of the scapegoat sacrifice.]

The need for internal peace at this time is not just a religious matter. It has very practical consequences as well. If we are firmly united as one People under G-d, then we will confidently go forth, defeat our enemies, and lead our nation to a new level of national achievement.

Let us take these matters to heart as we approach our most holy season. Let us resolve to do Teshuva on the personal and communal levels and strive to renew our sense of Ahavat Hashem (Love of G-d) as well as Ahavat Yisrael (Love of Israel).

We have every reason to be hopeful. We have every reason to believe that we will be worthy of obtaining pardon from Hashem. We have every reason to be confident in our ability to come before Hashem on Yom Kippur as one nation in fasting and prayer, with bonds of love between us.

And let us indeed believe that with a renewed sense of conviction in the righteousness of our cause, and in the ability of our amazing Chayalim and Chayalot (male soldiers and female soldiers) to continue to work their magic, we will defeat our enemies and emerge to a glorious new chapter in our history.

“May Hashem grant strength to His nation, Israel. May Hashem bless His nation with peace.” (Tehilim 29:11)

Shabbat Shalom. Gemar Chatima Tova.