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Rabbi Mark Borovitz, Finding Recovery and Yourself in Torah, p. 197-198
they were not bad boys, as some commentators have said. They were not trying to outdo their father, Aaron, nor their uncle, Moses. They knew of their separation from God and longed for a complete union. They thought that they could remove all barriers to God and be one with God while still being human. Many of us today believe this is the definition of being spiritual. Torah is teaching us, I believe, that part of the experience of being human is about learning where we stop (our finiteness) and where God and other humans begin. In this way, Torah is teaching us that some separations are important and necessary...When we try to eliminate the distance between ourselves and God, we are attempting to be God and to be human at the same time. We cannot be both. We have to remember that God has God’s place in the world, and the world cannot exist without God in God’s place. We also have a place in the world, and the world does not exist well without us in our place.
Rabbi Shai Held, The Heart of Torah, vol. 2, location 1443, Kindle edition
Thus, on one level, Leviticus 16 is primarily concerned not with the sins of the Jewish people but with the impurity of the mishkan. A defiled sanctuary is a terrifying proposition because, Leviticus assumes, God will not abide in a place of impurity. “An impure, or defiled, sanctuary induced God to withdraw His presence from the Israelite community. . . . As long as impurity persisted, God remained offended, so to speak, and the danger of His wrath and possible alienation was imminent.” The Day of Atonement thus aims to ensure that God’s presence does not depart from the sanctuary, and thus from the people.
Rabbi Mark Borovitz, Finding Recovery and Yourself in Torah, p. 200
The High Priest is taught that just because he has an elevated position in the community, he is not above the law; he is taught that he is not above reproach. He is taught that he is still human and takes human actions that miss the mark. While the High Priest has a role that is different from the roles of others in the community, he, too, is human, according to our Torah. We have to remember that just as the High Priest is prone to error, so are we. There are no gurus in the Jewish tradition. When we try and make ourselves gurus or be perfect, we are missing the most important lesson of our tradition: as humans we will make mistakes and miss the mark. We are not hardwired to be perfect. We have to accept our imperfections and flaws. We have to accept that we can do t’shuvah and be forgiven.
Rabbi Shefa Gold, Torah Journeys, p. 117
Understanding that the Mishkan can be found inside us and that the High Priest also resides there, Acharey Mot can be received as a clear reminder of the responsibility to keep our hidden sanctuaries functioning. The inner Mishkan functions as our place of access to the infinite flow. This is the place where we can touch God inside us, and the presence of God can touch our lives moment to moment...The blessing of Acharey Mot is the opportunity to purify our inner sanctuaries at regular intervals, whenever necessary.....once a year, once a month, every week...or perhaps each night. There will always be imperfection, mistakes in our human stories. And after seeing and speaking the truth, there will always be Divine forgiveness.
A day for men to starve their bodies?
Is it bowing the head like a bulrush
And lying in sackcloth and ashes?
Do you call that a fast,
A day when the LORD is favorable? (6) No, this is the fast I desire:
To unlock fetters of wickedness,
And untie the cords of the yoke-a
To let the oppressed go free;
To break off every yoke.
(ה) וּמֵאֵ֗ת עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל יִקַּ֛ח שְׁנֵֽי־שְׂעִירֵ֥י עִזִּ֖ים לְחַטָּ֑את וְאַ֥יִל אֶחָ֖ד לְעֹלָֽה׃ (ו) וְהִקְרִ֧יב אַהֲרֹ֛ן אֶת־פַּ֥ר הַחַטָּ֖את אֲשֶׁר־ל֑וֹ וְכִפֶּ֥ר בַּעֲד֖וֹ וּבְעַ֥ד בֵּיתֽוֹ׃ (ז) וְלָקַ֖ח אֶת־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ (ח) וְנָתַ֧ן אַהֲרֹ֛ן עַל־שְׁנֵ֥י הַשְּׂעִירִ֖ם גֹּרָל֑וֹת גּוֹרָ֤ל אֶחָד֙ לַיהֹוָ֔ה וְגוֹרָ֥ל אֶחָ֖ד לַעֲזָאזֵֽל׃ (ט) וְהִקְרִ֤יב אַהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָ֛יו הַגּוֹרָ֖ל לַיהֹוָ֑ה וְעָשָׂ֖הוּ חַטָּֽאת׃ (י) וְהַשָּׂעִ֗יר אֲשֶׁר֩ עָלָ֨ה עָלָ֤יו הַגּוֹרָל֙ לַעֲזָאזֵ֔ל יׇֽעֳמַד־חַ֛י לִפְנֵ֥י יְהֹוָ֖ה לְכַפֵּ֣ר עָלָ֑יו לְשַׁלַּ֥ח אֹת֛וֹ לַעֲזָאזֵ֖ל הַמִּדְבָּֽרָה׃
(5) And from the Israelite community he shall take two he-goats for a sin offering and a ram for a burnt offering. (6) Aaron is to offer his own bull of sin offering, to make expiation for himself and for his household. (7) Aaron shall take the two he-goats and let them stand before יהוה at the entrance of the Tent of Meeting; (8) and he shall place lots upon the two goats, one marked for יהוה and the other marked for Azazel. (9) Aaron shall bring forward the goat designated by lot for יהוה, which he is to offer as a sin offering; (10) while the goat designated by lot for Azazel shall be left standing alive before יהוה, to make expiation with it and to send it off to the wilderness for Azazel.
Rabbi Samson Rafael Hirsch, The Hirsch Chumash: Sefer Vayikra Vol 2, p. 501-502
place lots upon the two goats. This does not mean that he places two lots on each of the two goats, nor does it mean that he places both lots on both of them. Rather it means that both lots are held in abeyance over each one of the two goats. Either lot could fall upon either one of the two goats; it is not decided beforehand which lot each goat is to receive. Hence the two lots must be alike...[they] may be made of any material.
USCJ & RA, Etz Hayim: Torah and Commentary, p. 681
What can we see as the meaning of the scapegoat...it may be a symbol of the evil impulse itself, the tendency to be led astray by the animal part of our nature, by lust or appetite. It may have been believed that words alone were not enough to rid the Israelites of the inclination to do wrong; something physical had to be expelled from their communal midst.
Rabbi Mark Borovitz, Finding Recovery and Yourself in Torah, p. 203
Too many of us don’t let go of our past errors, continuing to hold on to them tightly. Doing this allows malignant shame to grow and flourish within us. By sending the errors out of our camp, we can separate ourselves from these mistakes and acknowledge that they are still in the world. The difference is, we are no longer bound by our mistakes or to them, we don’t have to repeat them, and we can let go of the power to rule us we have given them.
Rabbi Peter Schaktman, The Mussar Torah Commentary, p. 181
While responsibility leads to greater wholeness, guilt—neurotic, and often narcissistic—instead engenders anxiety. Guilt is a source of spiritual negativity, a potentially debilitating state of being. No such angst is associated with the scapegoat. The ritual is prescribed, the High Priest and people enact it, and what results is a cleansed, confident community that has acted responsibly.
Rabbi Samson Rafael Hirsch, The Hirsch Chumash: Sefer Vayikra Vol 2, p. 506
We are all faced with the decision between being for God and for Azazel. We all stand at the Sanctuary entrance - to choose between God and the power of our senses. Inside, in the Holy of Holies, rests the Torah as the holiest of holies. Withour eyes on the Torah, we make our decision.
Dr. Avivah Gottlieb Zornberg, The Hidden Order of Intimacy, p. 222-223
For the people, the goat is perhaps invested with the residue of the Golden Calf, the pathology of Egyptomania that survives, even as it is annually voided in the wilderness.
(כ) וְכִלָּה֙ מִכַּפֵּ֣ר אֶת־הַקֹּ֔דֶשׁ וְאֶת־אֹ֥הֶל מוֹעֵ֖ד וְאֶת־הַמִּזְבֵּ֑חַ וְהִקְרִ֖יב אֶת־הַשָּׂעִ֥יר הֶחָֽי׃ (כא) וְסָמַ֨ךְ אַהֲרֹ֜ן אֶת־שְׁתֵּ֣י יָדָ֗ו עַ֣ל רֹ֣אשׁ הַשָּׂעִיר֮ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כׇּל־עֲוֺנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כׇּל־פִּשְׁעֵיהֶ֖ם לְכׇל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה׃ (כב) וְנָשָׂ֨א הַשָּׂעִ֥יר עָלָ֛יו אֶת־כׇּל־עֲוֺנֹתָ֖ם אֶל־אֶ֣רֶץ גְּזֵרָ֑ה וְשִׁלַּ֥ח אֶת־הַשָּׂעִ֖יר בַּמִּדְבָּֽר׃
(20) When he has finished purging the Shrine, the Tent of Meeting, and the altar, the live goat shall be brought forward. (21) 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 agent. (22) Thus the goat shall carry on it all their iniquities to an inaccessible region; and the goat shall be set free in the wilderness.
Dr. Avivah Gottlieb Zornberg, The Hidden Order of Intimacy, p. 214, Kindle edition
The wilderness is a world beyond human agency. The man who has been chosen to escort the animal is given minimal agency: in the biblical text, none at all, and in the Talmudic narrative, the authority to precipitate the animal to its death.
Rabbi Dr. Sue Reinhold, 'Devarim in the Kitchen'
The text is very specific – the goat is to be ‘set free in the wilderness.’ Now, I want to hone in on this little detail. The way the goat gets out to Azazel is בְּידַ־אִי֥שׁ†עתִִּי֖†המַּדִבְּרָֽהָ ¨“b’yad ish iti habamidbar,” “by the hand of a designated man, off to the wilderness.” The tradition is mostly silent on this ish, this person. It really could be any person. I’ve thought about this a bit. Who is this person? I say it’s you, it’s me. It’s all of us. Ish iti, isha iti. When have you had to walk into the wilderness? What did you work on there, what did you learn? What did you leave there? And who helped you back out? I know I’ve had a few trips out there, and I’ve learned a lot there too. And I’ve had lots of help on the way out. Thank God. This is our opportunity: to walk out to that wild place, and come back changed.
Rabbi Dr. Sue Reinhold, Yom Kippur Sermon 5784/2023
An ‘ish iti,’ (Lev. 16:21) a ‘designated person,’ I have always thought this means something like a ‘person appropriate to the occasion,’ perhaps someone a little like a Tawonga Wilderness Leader, this person would lead this scapegoat out to the wilderness. And then, presumably, this person would take the long trek back into town, on their own. What is a Jew in the wilderness? For a long time I’ve wondered about this ‘ish iti.’ I mean, I am a little worried about them! They are charged with taking this goat out to the wilderness. Do they have enough water with them? Do they have dry food or a camp stove? A tent or a tarp in case they get trapped in some kind of storm? For a people that wandered in the desert together for 40 years, it is odd that anyone goes out into the desert alone. And, as our Torah tells us, ‘it is not good for the human to be alone.’ (Gen 2:18). This is why I find the ‘ish iti,’ who leads the goat out to Azazel on Yom Kippur, to be so concerning. Call me a Jewish mother. I really don’t want Israelites wandering off into the wilderness alone! But, in all seriousness: this is core to Judaism. You don’t go into the desert alone. And, Judaism is very, very real about how we all wind up in ‘great and terrible’ wildernesses at some points in our life. But what Judaism also promises is that when you do wind up in the wilderness, you don’t have to be alone.
(ט) הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל:
(9) With regard to one who says: I will sin and then I will repent, I will sin and I will repent, Heaven does not provide him the opportunity to repent, and he will remain a sinner all his days. With regard to one who says: I will sin and Yom Kippur will atone for my sins, Yom Kippur does not atone for his sins. Furthermore, for transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. Similarly, Rabbi Elazar ben Azarya taught that point from the verse: “From all your sins you shall be cleansed before the Lord” (Leviticus 16:30). For transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person. In conclusion, Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you? It is your Father in Heaven, as it is stated: “And I will sprinkle purifying water upon you, and you shall be purified” (Ezekiel 36:25). And it says: “The ritual bath of Israel is God” (Jeremiah 17:13). Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.
(א) בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:
(1) Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).
(כט) וְהָיְתָ֥ה לָכֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם בַּחֹ֣דֶשׁ הַ֠שְּׁבִיעִ֠י בֶּֽעָשׂ֨וֹר לַחֹ֜דֶשׁ תְּעַנּ֣וּ אֶת־נַפְשֹֽׁתֵיכֶ֗ם וְכׇל־מְלָאכָה֙ לֹ֣א תַעֲשׂ֔וּ הָֽאֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר בְּתוֹכְכֶֽם׃ (ל) כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י יְהֹוָ֖ה תִּטְהָֽרוּ׃ (לא) שַׁבַּ֨ת שַׁבָּת֥וֹן הִיא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹׁתֵיכֶ֑ם חֻקַּ֖ת עוֹלָֽם׃ (לב) וְכִפֶּ֨ר הַכֹּהֵ֜ן אֲשֶׁר־יִמְשַׁ֣ח אֹת֗וֹ וַאֲשֶׁ֤ר יְמַלֵּא֙ אֶת־יָד֔וֹ לְכַהֵ֖ן תַּ֣חַת אָבִ֑יו וְלָבַ֛שׁ אֶת־בִּגְדֵ֥י הַבָּ֖ד בִּגְדֵ֥י הַקֹּֽדֶשׁ׃ (לג) וְכִפֶּר֙ אֶת־מִקְדַּ֣שׁ הַקֹּ֔דֶשׁ וְאֶת־אֹ֧הֶל מוֹעֵ֛ד וְאֶת־הַמִּזְבֵּ֖חַ יְכַפֵּ֑ר וְעַ֧ל הַכֹּהֲנִ֛ים וְעַל־כׇּל־עַ֥ם הַקָּהָ֖ל יְכַפֵּֽר׃ (לד) וְהָֽיְתָה־זֹּ֨את לָכֶ֜ם לְחֻקַּ֣ת עוֹלָ֗ם לְכַפֵּ֞ר עַל־בְּנֵ֤י יִשְׂרָאֵל֙ מִכׇּל־חַטֹּאתָ֔ם אַחַ֖ת בַּשָּׁנָ֑ה וַיַּ֕עַשׂ כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃ {פ}
(29) And this shall be to you a law for all time: In the seventh month, on the tenth day of the month, you shall practice self-denial; and you shall do no manner of work, neither the citizen nor the alien who resides among you. (30) For on this day atonement shall be made for you to purify you of all your sins; you shall be pure before יהוה. (31) It shall be a sabbath of complete rest for you, and you shall practice self-denial; it is a law for all time. (32) The priest who has been anointed and ordained to serve as priest in place of his father shall make expiation. He shall put on the linen vestments, the sacral vestments. (33) He shall purge the innermost Shrine; he shall purge the Tent of Meeting and the altar; and he shall make expiation for the priests and for all the people of the congregation. (34) This shall be to you a law for all time: to make atonement for the Israelites for all their sins once a year. And Moses did as יהוה had commanded him.
RA & USCJ, Etz Hayim: Torah and Commentary, p. 684
29. the alien who resides among you Each of us carries a 'stranger' inside us, a part of us that is alien to our essential self. Each of us must confront this 'stranger' as we examine ourselves on Yom Kippur.
Richard Elliott Friedman, Commentary on the Torah, p. 1719, Kindle edition
16:29. degrade yourselves. The verb here is the same word that is used to describe what the Egyptians did to the Israelites (Exod 1:11–12): degradation, affliction. It has been understood to mean that one does not eat or drink or bathe or wear fine shoes on the Day of Atonement; rather, one humbles oneself.
Ginzberg, Louis, Legends of the Jews, p. 925, Kindle edition
The highest chief of the Levites, however, was Eleazar, who was "to have the oversight of them that keep the charge of the santuary." But despite his high position, Eleazar was modest enough to participate in the service in person. During their marches from place to place, he himself would carry all needful things for the daily offering. In his right hand he carried the oil for the candlestick, in his left hand the incense, on his are the things that were made in the pans, and, attached to his girdle, the phial with the oil for ointment.
Rabbi Israel Salanter, cited in RA & USCJ, Etz Hayim: Torah and Commentary, p. 685
Every generation has its own particular complex of sins to which it is vulnerable. Therefore, every generation needs its own spiritual guide to show it the way to atonement and reconciliation.
Rabbi Shefa Gold, Torah Journeys, p. 117
Decisions about what we eat and with whom we engage in intimacy must be made as part of our pursuit of holiness, which means our motives must be pure, our intentions clear, and the implications considered regarding our actions and their effects on the whole.
(1) יהוה spoke to Moses, saying: (2) Speak to the Israelite people and say to them: I יהוה am your God. (3) You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws. (4) My rules alone shall you observe, and faithfully follow My laws: I יהוה am your God. (5) You shall keep My laws and My rules, by the pursuit of which human beings shall live: I am יהוה.
Yoma 85a, b
The Gemara relates: It once happened that Rabbi Yishmael, and Rabbi Akiva, and Rabbi Elazar ben Azarya were walking on the road, and Levi HaSadar and Rabbi Yishmael, son of Rabbi Elazar ben Azarya, were walking respectfully behind them, since they were younger and did not walk alongside their teachers. This question was asked before them: From where is it derived that saving a life overrides Shabbat? Rabbi Yishmael answered and said that it is stated: “If a thief be found breaking in and be struck so that he dies, there shall be no blood-guiltiness for him” (Exodus 22:1)... and even so the home owner is permitted to save himself at the cost of the thief’s life, then a fortiori saving a life overrides Shabbat. Rabbi Akiva answered and said that it is stated: “And if a man comes purposefully upon his neighbor to slay him with guile, you shall take him from My altar, that he may die” (Exodus 21:14)... They taught only that a priest is not removed from the altar in order to execute him for murder, but to preserve a life, e.g., if the priest can testify to the innocence of one who is sentenced to death, one removes him even from on top of My altar, even while he is sacrificing an offering. Just as this priest, about whom there is uncertainty whether there is substance to his words of testimony or whether there is no substance to his words, is taken from the Temple service in order to save a life, and Temple service overrides Shabbat, so too, a fortiori, saving a life overrides Shabbat.
Richard Elliott Friedman, Commentary on the Torah, p. 1735, Kindle edition
18:5. when a human will do them, he’ll live through them! This way of picturing the laws, as a path to life, begins here. It returns as the climax of the Torah in Deuteronomy. The path to the Tree of Life is blocked at the Torah’s beginning, and the way to recover it is emphasized at the Torah’s end. The laws are not presented as a burden but as a blessing. Those who have characterized the law as a weight that no human can possibly bear, as a curse from which one needs to be saved, may insufficiently appreciate the positive, fulfilling quality of the law as experienced by those who live it.
RA & USCJ, Etz Hayim: Torah and Commentary, p. 701
5. Molech represents the demonic, destructive face of religion, the cult of death and human sacrifice...It is the polar opposite of everything the Holiness Code stands for. That may be why the Torah condemns it so vigorously.
Rabbi David Kasher, ParshaNut, p. 241
These laws, then, come to annul the Akeidah. They are there to tell us that, whether God intended Abraham to offer up his child or not back then, that chapter of our story is now closed. We can debate the meaning of that incident throughout the ages; surely there is some profound message in it for us. But we are not to take from it any call to action, any model of practice. And we are not to worship the god of the Akeidah. That god no longer exists. Perhaps that god never existed. We were in error, Abraham was in error, in placing a god of terror side by side – or even within – the God of mercy.