In the past few days, the Old Testament scripture lessons appointed in the Daily Office have turned from Exodus and the conclusion of the
Israelites’ journey through the wilderness to Leviticus and the mandates that
God gave his people as a way of remembering their relationship with him. Recently,
I have been rereading the story of Yom
Kippur, the Jewish Day of Atonement, which is chronicled in Leviticus 16. God
commanded that on that one day of the year all of his people should assemble in
order to recall their sins and seek God’s forgiveness. Having heard the story
before, I remembered most of the details, but several little points seemed new
to me.
For example, did you remember that there were two goats involved in the atoning
ritual? Both were brought to the entrance of the Holy Place by the High Priest,
where lots were cast, designating one as a sin offering and the other as “Azazel” (a Hebrew word of uncertain
meaning and etymology that is often rendered as “scapegoat”). The first goat
was then killed, and its blood was sprinkled on the mercy seat and on the altar
as a way of atoning for the people’s uncleanness. The second goat, however, met
a surprising fate. God commanded that the High Priest would lay his hands upon
the head of the goat and “confess over it all the iniquities of the people of
Israel” and then send it out into the wilderness, where it was set free. As
metaphor became reality, the goat literally bore the sins of God’s people and
carried them out to a place where no one would find it—out of sight, out of
mind.
And then what? Don’t you want to know what happened to the
goat? My instinctive desire for closure makes we wish that the story ended in a
different way. God could have commanded that the scapegoat be utterly
destroyed—burned, annihilated, or consumed until nothing was left. Or God could
have commanded that there only be one goat and that the one on whose head all
the transgressions were laid be slaughtered and its blood sprinkled on the
mercy seat and the altar. But that is not what God told his people to do. God commanded
that the Azazel goat be lead into the
wilderness and set free. The end of the story is not really an end at all.
Sure, like Schrödinger’s Cat, we might assume that the goat never made it out
alive, but we cannot know that. We are not supposed to know that. Part of the
ritual’s beauty is its unfinished nature.
People often come to me with a problem or a circumstance
that they cannot seem to get beyond. Sometimes a friend betrays us, and we
cannot find forgiveness for that person. Sometimes we hurt someone we love, and
we cannot let go of our guilt. “If only there were some way I could put this
feeling in a bottle and throw it into the sea,” we might think to ourselves.
But then what? Where will the bottle end up? How will we find real peace? How
will we know that our brokenness is gone forever?
The other day, a friend of mine sent me a short reflection
on forgiveness that was written by Edmond Browning, former Presiding Bishop of
the Episcopal Church. In it, Browning stresses that to forgive is not merely to
forget. Real forgiveness is harder and more costly than that. True forgiveness
is to encounter the transgression and, through love, to embrace transformation
and renewal while still remembering the wrong. In other words, to pretend that
the wound never existed is to deny its true healing. Only by accepting it and
remembering it can we move past it.
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