The Scapegoat

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  1. The Casting of the Lot

    Prof. Jonathan Grossman

    This article explains the meaning and significance of the Lottery ("Pur"). The world of magic is often linked with Rachel and her descendants. Haman's lottery was performed during the celebration of the Babylonian New Year, and reflects a deterministic worldview. We will compare the Haman's lottery to the High Priest's lottery on Yom Kippur, and Joshua's lottery for dividing and distributing the land.

  2. The Egla Arufa Ritual

    Prof. Jonathan Grossman

    תאריך פרסום: August 2013 | | 17 minutes

    Our parasha discusses the egla arufa- the calf that is killed in a ritual outside town, after someone has been murdered by an unknown perpetrator. This shiur compares this scenario with other rituals—the scapegoat of Yom Kippur and the para aduma (red heifer), which also occur outside the holy precincts. What is the inherent purpose and symbolism behind these seemingly strange and exceptional rites?

  3. There is Freedom of Choice

    Dr. Yishai Rosenberg

  4. Peshat and Midrash Halakha

    Part 2 - Midrashei Halakha that Contradict the Peshat

    Rabbi Amnon Bazak

    In instances where there is a blatant contradiction between the peshat and midrash halakha, Ibn Ezra systematically interprets the verses in accordance with the midrash. However, other commentators, including the Rashbam and the Vilna Gaon, maintain the distinction between peshat and derash – even in matters of halakha.

    Rashbam maintained that the principle of polysemy, of multiple valid interpretations of the text, is relevant even in these instances. He emphasizes that the laws derived from seeming superfluities in the text are the “essence” – and by this he would seem to be saying that the midrashic teaching is binding, in practical, halakhic terms, but nevertheless the plain sense of the verse still has its value and role.

  5. R. Avraham ibn Ezra

    Part 3

    Dr. Avigail Rock

    Ibn Ezra believes that it is inconceivable for the Sages’ halakhic tradition to contradict the peshat of the verses. On this point, he argues with the Rashbam, who goes as far as to explain the halakhic verses against the tradition of the Sages. As we have explained in the previous lessons, Ibn Ezra supports the view of philological pashtanut and exerts great effort to explain the verses in accordance with the rules of grammar and topical logic. However, when there is a contradiction between the peshat and the Sages’ tradition in Halakha, ibn Ezra pushes the simple meaning of the words so that it will fit with the Sages’ view, while striving to have it dovetail with the rules of grammar and language.

    Despite these words of Ibn Ezra expressing the unquestionable authority of the Sages in Halakha, many times ibn Ezra veers in his interpretation from the interpretation of the halakhic ruling.

    ·       It may be that ignorance of the halakhic ruling – due to poverty and wandering - is what causes him to interpret verses differently than the Sages.

    ·       Alternatively, while the ibn Ezra sees himself as bound by the Sages’ legal authority, the Sages themselves do not believe that this is the verse’s intent, but they tie the law to the verse.

    While ibn Ezra had a profoundly negative view of the Karaites, it is important to note that he does not hesitate to cite their interpretations if he believes they are correct. According to his view, the truth of the Oral Torah may be established not only by finding its laws in the verses of Written Torah, but by confronting the reality of the absence of many laws in the Written Torah. These exigent rules are only found in the Oral Torah, and without their existence there is no significance at all to the laws of the Written Torah.

    Ibn Ezra was aware of Rashi’s status in France. Therefore, in his commentary to the Torah, ibn Ezra keeps his silence despite the fact that he disagreed with him.

    Ibn Ezra conceals issue in his commentary; he embraces the phenomenon of "sod" with regard to deep concepts, issues regarding the authorship of Torah and sins of great Biblical figures.

  6. How Does the Scapegoat Atone - A Message of Mercy and Hope

    Rabbi Dr. Yoel Bin Nun

    Seemingly, there should be no such day as Yom Kippur. How can there possibly be any rectification of sins committed intentionally? Repentance certainly has its place, for it comes to repair the deformed personality; but how can a sacrifice bring forgiveness and atonement for anything other than an unintentional sin? Through an examination of the texts relating to the scapegoat on Yom Kippur and the book of Yonah, we understand that Yom Kippur teaches us that without mercy, the world cannot exist at all. Despite all logic, justice, truth and judgment, Yom Kippur brings us a message of hope, atonement, and great possibility.

  7. Ramban on Acharei Mot Kedoshim - Sa'ir LaAzazel

    Rabbi Ezra Bick | 32 minutes

    We look at the two goats - one "to God" and one "to Azazel." They appear as part of the Yom Kippur service.  Ramban sees this as a sensitive topic, with elements that can be confused with avoda zara. Ramban takes pains to say that it is not a sacrifice, though it may represent the sins of Israel.