A Dynamic Atonement

This week's Torah portion is Acharei Mot, which means, after the death,” referring to the death of Aaron's two sons. It contains all the laws for Yom Kippur: how it was celebrated so long ago with ceremonies and sacrifices, and the portion also lists prohibited marriages, which are mostly those within the family. Yom Kippur is our holiday of atonement, but also cleansing and expiation. In the ancient past, blood atoned for our sins, as the Torah says, “For the soul of the flesh is in the blood and I have assigned it for you upon the altar to provide atonement for your souls, for it is the blood that atones for the soul.” (Levit. 17:11). How was it that blood atoned for sins?

Perhaps in the ancient world, which was more destructive and warlike, people experienced death so much more frequently than we do: either human death through battle or the natural death of family members, or they experienced the killing of animals for food or during worship through sacrifice. Maybe there was a kind of balance of life, seen as the image of the scales of justice: something died and there must be a payment for the life; or perhaps a restitution for the death, to restore balance to the world. Perhaps there was an appreciation that life inevitably creates death. Moses said, “Choose life,” which leads us believe that we can cause more life or more death through our words and actions.

Our atonement is not very much like the kind described in Acharei Mot. Comparing us to the people who lived at this more brutal time, I'm sure they would have thought of us as wimps. Yet there are two similarities between their atonement and ours. The high Priest had to confess and atone three times during the Yom Kippur service. So admitting to ourselves what is less worthy is always part of our expiation. Also, the giving of the sacrifice is similar to the giving of charity for us, or the giving of ourselves to others which is an alternative pathway to atonement. Our atonement may be less filled with awe, but perhaps it is more dynamic; more concerned with ways to extend our goodness into the world. We are asked to feel contrition for what we do, but also to feel hope that we can do just a little better and be blessed through our small personal victories, when goodness and kindness, patience and love win over our less than holy selves.

The Haftarah for this Shabbat, Shabbat HaGadol, which is the great Shabbat, just before Passover, says, “Turn back to Me and I will turn back to you.” (Malachi). At this time of renewal during Pesach, and of the spring when new hope blossoms, let us turn in ourselves to that which is most giving, most patient, and most loving, so that our atonement can be not a preoccupation with paying for the past but the expressing of our goodness in the present and into the future. As King David wrote in Psalm 34: “Turn from the bad, and do good; seek peace, and pursue it.” (Ps. 34:15). That is, the moment is now, and we can make it wonderful.