After two hundred years, a volcano in Iceland came alive and spurted its lava and ash into the earth's atmosphere causing havoc to the entire European airline industry and to tens of thousands of stranded travelers (including myself who desperately attempted to fly in or out of Western European cities).
Aside from the expected reactions of disappointment, frustration, desperation, and – occasionally – anger, this episode has reminded modern man of his vulnerability when facing Mother Nature's unpleasant surprises. A century after the Wright brother's initial brief flight, man has succeeded in conquering the elements which had previously prevented him from flying. Today, man does it better, faster, and longer than any bird in existence. The 
In a moment, technologically-advanced man is paralyzed.
airline industry has transformed our working and living habits. At times, employment includes domestic or international jet travel. We visit and tour the world for purposes of recreation, pleasure, and enjoyment.
Occasionally, we even broaden our horizons of knowledge and life's experiences thanks to air travel. We take air mail service for granted and enjoy daily imports flown in from afar. And all of this suddenly grinds to a halt because an old volcano decides to burp. In a moment, technologically-advanced man is paralyzed! Coping with this situation becomes a nightmare. It is, indeed, a humbling experience to fall so fast and from so high.
In this week's (double) Parsha Acharei Mot, the Torah provides the process for dealing with man's fall from his self-made high pedestal. The root of sin is man's arrogance and haughtiness. An individual, endowed with these negative characteristics, can never sincerely accept upon himself the yolk of Heaven commanding him to a restrictive lifestyle. At one point or another, such an individual is bound to collapse and fall. Sometimes the fall is severe resulting in both physical – and spiritual – injury and death.
The Torah (Vayikra 16:21-22) speaks of the "Goat destined for Azazel" being sent out on Yom Kippur by an agent of the High Priest to the desert. Ramban (Vayikra 16: 8) teaches that the emptiness and desolation of the desert territory addresses the sinner himself. ". The goat is forcibly pushed off the cliff and tumbles down to his crushing end. . This gruesome scene symbolically represents the spiritual end of the sinner himself. He will necessarily fall from his high post.
The day of Yom Kippur, on the other hand, also provides a vision for rehabilitation. Two goats – not one – had to be taken. The second is a mirror image of the first. The two must be identical to each other in every way. Both goats actually represent the same person. As the High Priest will use his hand to draw the two lots – one to G-d and one to Azazel – so, too, each individual must use his or her hand to choose the direction he decides to go: to G-d or to Azazel – the world of spiritual emptiness. The choice "to G-d" is an act of submission. It echoes Avraham's response of – "here I am". It expresses the readiness for a self-sacrificial life dedicated to the service of G-d.
The Mishnah (Berachot 9:4) teaches that travelers ought to pray both at times of departure as well as at times of safe arrival. This is partially fulfilled today by reciting the traveller’s prayer while leaving and the Hagomel blessing upon returning. The first prayer upon leaving is to beg for protection from the various hazards potentially encountered while on the road. The second prayer is that of thanksgiving for arriving safely at ones destination.
In the case of this past week's travel, the aftermath of this ordeal should not only translate into an expression of thanksgiving, but also of acknowledging the humbling experience by reciting Psalm 130, “I call to you, G-d, from the depths”. It is not an accident that this chapter is customarily included in the morning prayers during the ten-day period from Rosh Hashana until Yom Kippur reminding us that the Yom Kippur atonement process is only possible if we understand the need to first fall from the heights and only then sincerely call out to G-d from the depths.