Parshas Acharei Mos/Kedoshim 5778

Moloch and Azazel

Two enigmatic characters show up in this weeks parsha - Moloch and Azazel. Worshipping Molech is a special commandment separate from the general prohibition of idolatrous practices and Azazel was the name of the second goat that was dispatched and thrown off a cliff on Yom Kippur. What are they?

Moloch

The worship of Moloch consisted of a parent giving over his child to the priests of Moloch, and having that child either pass through the fires or put on hands of the idol which was heated up. The priests of Moloch would bang loud drums to distract the parents. There is also disagreement whether the child actually died or if the ritual was merely the passing in the fire, but no death occurred. It is not clear was the motivation of the parents was, but perhaps they gave up one child to Moloch so the rest of their family may live, somewhat similar to how a first born used to be dedicated to serve G-d.

According to the Ramban (Lev. 18:12), Moloch was an idol worshipped originally by Ammonites, also known as Milkom (as mentioned in Tanach in regards to Shlomo, see I Kings 11:7 and II Kings 23:13). However, the Talmud (Sanhedrin 64a/b) cites opinions that Moloch itself is not a specific idol, but rather it refers to the ritual of having his/her children passing through the fire. The name "Moloch" is related to the word "Melech", meaning "king" and as the Talmud explains, it can be anything that a person considers as a "king" over himself.

There are several reasons why a person is punished for this ritual:

• The simplest is because it is murder if the child dies or because it is idolatry.
• The Sforno also explains that animals are sacrificed to G-d and not people, so someone who does this obviously considers Moloch greater than G-d since he is offering something more precious than animals.
• There is also an opinion in the Talmud (Sanhedrin 64a), that this ritual was not idolatry but rather is a decree without a reason ("chok").

Azazel

The "goat of the Azazel" is the name of the second goat sent away on Yom Kippur:

• According to Rashi, Ibn Ezra, Bechor Shor and the Talmud (Yoma 67b) this is a reference to the place where the goat was brought.
• Yalkut Shemoni (44:1) and the Talmud (ibid) cite another opinion that it is intended to atone for the sins of the fallen angels Uzza and Azael (the Nephilim in the end of Parshas Bereishis).
• Pirkei deRabbi Eliezer, Bereshis Rabba and the Ramban are of the opinion that refers to a demon or Samael.
• According to the Abarbanel it describes someone who is defiant against G-d

The purpose of sending the goat is:

• R' Saadia Gaon and Sforno explain that this is a sin offering but cannot be brought in the Bais haMikdash because it is too impure.
• According to the Abarbanel, Daas Zeikinim and the Rashbam, it is symbolic.
• Pirkei DeRabbi Eliezer learns that this is a bribe for Samael (some learn Azael) so he won't prosecute. Ramban adds that this was a gift to Samael and is allowed because we are simply sending a gift to one of G-d's servants.
• The Daas Zeikinim based on the Ibn Ezra, makes a connection between Azazel and a later commandment not to sacrifice to goat-demons. He learns that we destroy the goat to show how idolatry has no truth (instead of bringing it as a sacrifice)

(see our earlier posts here and here, see also this source sheet from AlHaTorah.org)

Parshas Acharei Mos - Kedoshim 5777

Who Took the Goat to the Azazel?

The Torah (Leviticus 16:21) writes:

Aaron shall lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat; and it shall be sent off to the wilderness through a designated man.

Rashi (ibid) explains:

A READY MAN — one who was held in readiness for this purpose from yesterday (Yoma 66a; Sifra, Acharei Mot, Section 4:8).

Rashbam (ibid) explains:

A man familiar with the paths and the desert regions, someone always available, on call, for such an assignment.

Rabbeinu Bachya explains:

Our Rabbis taught us: "man" - this could be a regular Israelite (i.e. not a priest); "designated" - even someone who is spiritually impure / tomeh; and even on the Sabbath

Ibn Ezra disagrees:

Our Sages, whose words are true, said [Yoma 66a] that this person was a kohen.

HaEmek Davar explains:

Someone who was wise and knew what to do in the right time

Chizkuni explains:

According to a Midrashnot found) the word: עתי, “which could be translated as: “whose time had come,” this is someone who was destined to die before this year is out. This would account for the fact that it was noticed that the man who had been entrusted with this task never lived out that year. We must assume that in those days people used astrology to determine who was not destined to live out the year.

(see also Sefer Limakesi Atik that cites several other opinions)

What Are the Seerim?

The Torah writes (Leviticus 17:7):

and that they may offer their sacrifices no more to the seerim after whom they stray. This shall be to them a law for all time, throughout the ages.

Kli Yakar explains why this is written here:

...This was written in order to answer the heretics who say that the goat [to Azazel] was sent to the demons in the desert, G-d forbid...

Rashi explains:

means TO THE DEMONS. Similar is (Isaiah 13:21) “and demons (ושעירים) shall dance there" (Sifra, Acharei Mot, Chapter 9 8).

HaEmek haDavar explains:

The demons are called this way because they don't rest and dance like goats

Ibn Ezra explains:

These are the demons, so called because when one sees them, one’s body convulses [Hebrew: yis̀ta‘er]. Also, the lunatics who see these demons experience visions of goat-like creatures [Hebrew: s̀e’irim].

Tur explains:

“to the demons;” the spiritually negative phenomena, שדים, the expression occurs in that sense also in Isaiah 13:21 ושעירים ירקדו שם, “and the demons are dancing there.”

Radak and Metzudas Zion on Isaiah (13:21) explain:

They were called this because their appearance was similar to goats

Sforno explains that the blood of the sacrifices would feed them:

... Apparently, although they are composed of composite material, their bones are extremely thin and transparent. That just as ordinary human beings in common with the animals possess a נפש חיוני “intangible life-force” which, seeing that it dies with the body it inhabits, as distinct from the human נשמה which is an intangible spirit emanating in the celestial regions, is basically terrestrial in nature, these demons are “powered” by such a life-force. The reason we find that “life-force” referred to on occasion as נפש is the fact that it cannot exist without its tangible partner, the one which feeds on food and drink secured from what is available in our terrestrial universe.
...
Consider the very fact that the Torah describes “blood as the life-force” (Deuteronomy 12:23). If someone were to sacrifice blood to such a creature, especially, seeing that it is powerful enough to sustain the life of such creatures, the blood sacrificed to such creatures would be equivalent to keeping these demons alive. (compare Maimonides, Moreh Nevuchim,3,46 on the subject). 
 ...
At any rate, when a situation exists when many people find such demons useful and pliable to their wishes, people indulged in offering them blood so as to endear themselves to these creatures and to get them to perform their wishes. ...

[Published at parshapeople.blogspot.com / Comments welcome to parsha-people@publishyoursefer.com]

Parshas Acharei Mos (5776)

What is Azazel?

The Torah writes (Leviticus 16:8):

And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel.

Rashi (ibid) explains (based on the Talmud Yoma 67b):

עזאזל AZAZEL — (The word is taken to be a compound of עזז "to be strong" and אל "mighty"). It was a precipitous and flinty rock — a towering peak, for it is said (v. 22) "[and the goat shall bear upon it their iniquities into] an גזר) "ארץ גזרה means to cut) — into a craggy land (Yoma 67b).

(see also Ibn Ezra ibid that explains that this refers to a name of a mountain, and it was a mountain near Mt. Sinai)


Daas Zkenim (ibid) explains this is referring to the Satanic forces:

גורל אחד לה' וגורל אחד לעזאזל, “one lot for the Lord and one lot for Azazel.” Ibn Ezra, [at the conclusion of his commentary on this verse, Ed.], writes that when we get to thirty three, we will be able to understand the meaning of this procedure. [At the beginning of his commentary, he had already hinted that there is a mystical element, kabbalah, in all this. Ed.] What he meant was that when we count the next thirty three verses in the Torah and we get to Leviticus 17:7 the Torah will explain that the procedure described here is meant to teach us not to sacrifice to Satanic forces in the universe anymore. These Satanic forces are symbolised by the scapegoat. Just as the bird released into the air by the priest performing the ritual of the person afflicted with tzoraat is perceived as taking away his former sins, so the scapegoat is supposed to do this on behalf of the whole Jewish nation on the day of Atonement. Ibn Ezra understands the word עזאזל as a combination of two words, similar to גלעד in Genesis 31:47 or to בנימין in Genesis 35:18 or ראובן in Genesis 29:32 and many others. Whereas the first male goat is offered to the Lord as a burnt offering, the second one is symbolically tendered of the Satanic forces, the complete destruction of that animal pointing at the uselessness of idolatry The two words לעז אזל, “it went to waste, to destruction ” symbolise this concept.

Shadal (ibid) explains in a similar fashion:

It seems that this used to be a name of an evil god - Satan ... and for those who believe in the oneness of G-d do not believe in the existence of an evil god, this simply refers to complete evil, similar to the way today we say "Satan" to talk about a great evil and destruction, and this goat was sent to its destruction in the desert for it died from hunger ... however after the land was settled and there was not enough wilderness left it was then necessary to pus hthe goat off a cliff so it does not wonder into another city

Kli Yakar (ibid):

It seems that these two goats were similar to the two goats that Jacob made for Isaac, and one was made into good foods that he loved and that is the portion of Samael...

Yalkut Shemoni (44:1) explains that this refers to angels:

[At the time of the Flood] two angels stood up and said in front of G-d ... gives us permission to go down and walk among mortals and see how we will sanctify your name. G-d told them to descend and they sinned with the daughters of men ... Shamchazai repented ... but Azael did not repent ... and therefore the Jews sacrifice sacrifices on the Days of Atonement - one to G-d to atone for the Jewish people, and one to Azazel

Rabbi Aryeh Kaplan (The Living Torah ibid) cites other opinions:

... others say that azazel means 'to be sent away' (Septuagint), or 'to carry away sins' (Symachus; Vulgate) ... Some say that Azazel represents the forces of nature (Hirsch)

Where Did the Sons of Aaron Die?

The Torah writes (Lev. 16:1):

And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;

Sifra / Toras Kohanim (Shemini, Milum 35) writes:

Rabbi Eliezer said: they did not die but outside, in a place Levites are permitted to enter as it said: "they drew near and carried them by their tunics". If so, why does it say "they died in front of G-d"? An angel obstructed them, and pushed them out, and they went out. Rabbi Akiva said: they died inside as it says "and they died in front of G-d". If so, why does it say "they drew near and carried them by their tunics"? - to teach us that they took hooks of iron and dragged them out.

[Published at parshapeople.blogspot.com / Comments welcome to parsha-people@publishyoursefer.com]