What is it about?

In Leviticus 16, Aaron is commanded to bring a bull to atone for himself and his household (v. 3) along with two goats to atone for the children of Israel (v. 5). He sprinkles the blood of the bull and one of the goats in different places in the Temple and sends the second goat, the scapegoat, to “ʾAzazel to the desert.” The biblical scapegoat ritual is discussed extensively in the research community, mainly due to its similarity to ancient pagan rituals. Here, I present the interpretation of the early rabbis, which states that atonement is attained not by sending the goat away but through the confession performed on it. I also discuss the novelty introduced in the early rabbinic literature, concerning the disposition of the goat: thrown off the cliff and not just sent to the desert.

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Why is it important?

The mythical aspect of the casting of the scapegoat and the concept Azazel are deemphasized in the biblical text, and some pre-Tannaitic sources include clear expressions of the mythical perception of the ritual. Conversely, Tannaitic literature generally interprets Azazel as a mountain instead of a demonic figure. The Tannaitic sources uprooted the clear power of atonement attributed to the scapegoat in the Bible. In Tannaitic literature the atonement is not dependent on the scapegoat, but rather on the blood rituals and the confessions.

Perspectives

An in-depth study of Mishnah Kippurim and parallel sources led me to conclude that the Mishnah is not describing the actual rituals as they were performed in the Temple. While the Mishnah is aware of historical traditions, and these are expressed in a number of places, the ceremony described therein is based on a combination of interpretation, ideology, and shards of historical tradition.

Yosef Marcus
Yaakov Herzog College

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This page is a summary of: The Scapegoat Ritual: Between Biblical and Tannaitic Law, Review of Rabbinic Judaism, September 2022, Brill,
DOI: 10.1163/15700704-12341397.
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