Parsha Paragraphs
Rabbi Naftali Kassorla
Parshat Acharei Mot - Kedoshim 5778
Not By Chance
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ר׳ אלחנן יעקב בן מו״ח ר׳ שמואל פנחס ז״ל
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The parsha begins: “Hashem spoke to Moshe after the death of Aharon's two sons, when they approached before Hashem, and they died” (Vayikra 16:1). In Aharon's merit for accepting the decree without question, G-d introduces the Yom Kippur service. “בזאת יבא אהרן” – “With this shall Aharon enter [the holy of holies]” (ibid. 3).
Among the intricate and lengthy details of the Yom Kippur service, there is a compelling and mysterious aspect: the שעיר המשתלח, literally translated as “The sent he-goat.” The Kohen Gadol would set aside two he-goats, one on his left side and the other on his right. The Kohen would then stick both hands into a box filled with two lots. He would draw the lots, one in each hand. On one lot was written “לה׳”– this would be attached to one of the goats (the goat on the same side as the hand that drew this lot), and that goat would be brought as a קרבן חטאת (sin offering). The other lot read ״לעזאזל״ and was put on the other goat, which would be brought outside the city and pushed off a high cliff.
What is the significance of these lots? Seemingly it would be enough to set aside each one for a purpose, as with any other korban, i.e. one would be designated as a חטאת, and the other goat would be, by default, sent to Azazel. What is the purpose of labeling each goat separately, specifically through the process of a lottery?
There is a fascinating Gemara in Sanhedrin (43b) that can perhaps shed light on this question. After the miraculous destruction of Yericho, G-d placed a complete חרם (ban) on the spoils of war; no one was allowed to take anything from Yericho. In the next attempt at conquest, Yehoshua and the Nation fought the city of Ai, but were soundly beat back, losing thirty-six men in the battle. Yehoshua and the people were at a complete loss to understand why this tragedy befell the Nation, especially after such a powerful victory in Yericho. (See Yehoshua 7)
G-d comes to Yehoshua and tells him that someone in the camp has broken the חרם. Yehoshua asks G-d: “Who is it?” G-d responds “וכי דילטור אני (Am I a gossiper)?! Go, and make a גורל (lottery).” Yehoshua drew the lot, and it fell on Achan. Confronted with the results, Achan responded: “How can you find me guilty through lots? If I were to put you [Yehoshua] and Elazar Hakohen, two of the greatest of the generation, surely the lots would fall upon one of you as well!” Deeply bothered by this, Yehoshua responds: “Do not cast aspersions upon the lots, through which the land of Israel is destined to be apportioned!” Achan finally relents and admits his sin.
What was Achan’s argument here? And what about his argument upset Yehoshua so much?
The Maharsha, the famous commentator on the Talmud (ibid.), explains Achan’s defense as follows: “If I were to put only you [Yehoshua] and Elazar Hakohen in the box, of course it would fall on one of you.” Achan was claiming that there is no Providential authority to the lots; rather they are subject to “chance” – a מקרה בעלמא – just a random chance! And the biggest proof is: For even if he were to put two of the most saintly people, leaders of the generation, one of them would be found “guilty”, despite them being completely innocent. If they were the only options, then of course, statistically it would have to fall on at least one of them. Achan’s argument was that surely the lots are not a proof that he committed any wrongdoing.
But really this argument was a great disrespect to Yehoshua, for Achan was attacking a basic premise in Judaism: That G-d maintains an intimate and personal relationship with the Jewish people. Our Nation exists on a wholly different plane than the rest of the world. The Gemara says (Shabbat 156b) אין מזל לישראל, that we as a Nation are not governed by “chance” or statistics, rather we are tended to with love; guided and cared for directly by the One Above*. Therefore, if the lot fell on him, it was surely decided by G-d himself. (And if Yehoshua and Elazar were the only ones placed in there, G-d would find a way to make sure neither one comes out!)
To claim or suggest that something is just by chance or happenstance, removes the unique connection that G-d has bestowed upon the Jewish people, having set us aside from among the Nations of the world. And this is what Achan was attacking. Therefore, Yehoshua was deeply angered at this wanton disrespect for the lottery; he knew that nothing is by chance, and nothing that happens in this world is without G-d’s personal knowledge and direction.
This is why lots are an integral part of the Yom Kippur service in the Beit Hamikdash. They stand as symbols to the Jewish people that we are in the Hands of G-d, just as our fate and forgiveness on this holy day is decided by G-d alone. Not by chance or statistics, but rather a clear and guiding Master, and unto Him do we pray for our personal and National salvation. These lots would serve as a testament for all, that we are not cast into this world without Divine direction or care, and that no matter what the statistics say, there is always a chance that Hashem will do differently.
I once heard a remarkable story: A father of three was unfortunately stricken with a rare disease, an illness that carried with it a low percentage of survival. The family, obviously devastated to receive such news, met with their doctor to discuss a plan of action. The doctor, a non-Jew, led the family through what felt like a dizzying maze of options of experimental medications, risky surgeries and consultations with other doctors–experts in the field. But just as the family arose to leave, the doctor stopped the family: “One last thing I must tell you...you are Orthodox Jews, and you have a very powerful tool; you have prayer. I can't tell you how many times I've seen your Jews beat the odds. It's like you people are not subject to percentages! As much as I’m a non believer, and as hard as it is to admit, I've seen it too many times to ignore. Please don't forget to pray.” The family, strengthened with this “medical advice,” stormed the Heavens with their prayers. Thank G-d, their father went on to live for many years in full health, truly “beating the odds.”
This doctor had a front-row seat to this special nature of Klal Yisrael. No כח (power) other than G-d Himself controls our fate, and surely not statistics – a complete absence of power. This is a message we can learn from the גורלות of the Yom Kippur service, which we can carry through all year long.
Shabbat Shalom
* While the nature of השגחה פרטית, especially the concept of אין מזל לישראל, is subject to dispute, this is only regarding the individual, but in reference to the Nation as a whole there is an almost unanimous agreement among the commentators that G-d is personally involved in the collective fate of the Jewish People. Whether an individual is “on the level” to be personally watched over by G-d, is a matter of debate.
Furthermore as mentioned previously, אין מזל לישראל, does not necessarily mean that there is no guiding מזל to the Nation, or for an individual at all. For example, Rashi says (ibid. S”V אין מזל): דעל ידי תפילה וזכות משתנה מזלו לטובה - that through prayer and a persons merits, he can change his “fate.” This implies that there is a מזל, but it is not set in stone, rather it can be changed if one prays or is meritorious.
Regarding Achan's guilt, proven by the lotteries, one could ask: Why is this not considered purely a personal השגחה פרטית question, which is subject to dispute as previously mentioned? The answer to this is as follows: the lots were cast in order to discern the reason for why the Nation lost to Ai, which is ultimately a collective issue. The entire context and purpose of this episode in the Gemara in Sanhedrin is that the punishment for Achan’s sin was a carrying-out of collective punishment after crossing the Jordan, the time at which Klal Yisrael became subject to “כל ישראל ערבים זה בזה” – collective responsibility.
