Evidence from Leviticus that Azazel’s Role in the Yom Kippur Ceremony
            Indicates he was the Infamous Seed of the Serpent

The strongest evidence that Azazel was not a Watcher, but rather the seed of the Serpent Lilith, comes from
none other than the Bible.  Leviticus 16 specifies a peculiar role for Azazel in Israel’s Yom Kippur ceremony.  As
we shall see, this ceremonial role identifies Azazel as the infamous seed of Serpent of God’s cursing in the
garden.  

As we have seen, 1 Enoch strongly hints that Azazel was not a fallen Watcher, but rather the firstborn seed of
those fallen angels.  Certain other clues in 1 Enoch further hint that Azazel was specifically the firstborn seed of
Semjaza, the leader of Watchers, mating with Lilith.  But besides Azazel’s proclivity to teach man evil ways, 1
Enoch provides little other insight into Azazel’s nature and role in mythology.  However, if 1 Enoch is silent on
these issues, the Bible is not.  Leviticus 16 specifies Azazel’s amazing role in Israel’s Yom Kippur ceremony.  
That role equates Azazel and his hosts as the counterpart to Israel as the sons of God in a bitter water trial.  As
such, Azazel is none other the infamous seed of the Serpent, who is locked in eternal conflict with Eve’s
promised Messianic seed.  Azazel would bruise the heal of that promised seed, but the Messiah would crush
the head of Azazel and his mother, the Serpent.  

In Leviticus 16 Azazel plays a critical role in Israel’s Yom Kippur high holiday.  On this most important day Jews
believe they are cleansed of all their sins.  Their sins are “covered” from God’s sight, and thus they achieve
atonement for their sins.   In the ancient Temple ceremony outlined in Leviticus 16 the congregation brought
two goats to the Temple.  There the high priest cast lots upon each to determine which one would be given “to
Jehovah” and which would be given “to Azazel” (i.e. the “scapegoat” of the KJV).  The goat “to Jehovah” was
sacrificed upon the Temple altar, and its blood was sprinkled upon the mercy seat to achieve atonement for the
priest and then Israel.  However, the goat to Azazel suffered a very different fate.  The priest laid his hand upon
its head and confessed, or literally placed, all the sins of Israel.  The priest then tied half a piece of red cloth to
the goats horn and had the goat given to a ready man, who led it to a particular remote spot in the wilderness.  
There the ready man pushed it backwards down a jagged cliff, killing it.  In the instant the goat died, the red
cloth tied to its horns turned white, as well as the remaining half that remained at the Temple.  It was in this
moment that the cloth turned white that the sins of Israel were cleansed.  

Azazel’s role in the Leviticus 16 is controversial.  Many scholars, both ancient and modern, refuse to accept the
notion that the name in those passages refers to the popular demon.  This is because the religious implications
become almost too terrible to fathom.  The passages would then seem to indicate that in offering the demon
Azazel a sacrificial goat, Israel achieved atonement.  In an attempt to down-play the ceremony’s demonic
aspects and to not confuse people with such seemingly idolatrous (and worse) notions, Talmudic writers
apparently only referred to Azazel as a place in the desert (i.e. this place being Dudael were Azazel was bound
in 1 Enoch).  The Sages described the commandment to send a goat to Azazel as a choq (qx), or a decree that
is beyond human intelligence.   Even modern Christian scholars, who view the Yom Kippur ceremony as a
prophetic archetype of Christ’s sacrificial atonement, see equal difficulty in the goat to Azazel.  Alfred
Edersheim, in scrambling to rectify the symbolism of the two goats in light of Christ’s redemptive act, concludes
both goats symbolize Christ.  

However, all the disharmony brought about by the goat given to Azazel can be relieved by understanding how
the Yom Kippur ceremony parallels the bitter water trial.  In doing so the peculiar roles of Azazel and the goat
given to him becomes clear.  Azazel and his host mirrors the defiled Sotah, and Israel mirrors the innocent
woman who undergoes the trial.  The goat given to Azazel mirrors the defiled seed of adultery in the trial, which
is a rejected sacrifice that carries the woman’s defilement back to her and brings curses of death.  But the goat
given to Jehovah mirrors the mystical first promised seed of the trial, which is an accepted sacrifice that when
slain brings atonement from the curses.  Edersheim’s confusion in assigning both goats’ roles to Christ stems
from that the fact that he correctly identifies that the sins which the goat to Azazel bears are also the sins which
the slain promised seed temporarily bears for Israel.  But the slain promised seed is revised, and the sins it
bore away from the people are permanently placed on the head of the Sotah’s adulterous seed, which is
modeled by the goat given to Azazel in the Yom Kippur ceremony.  The goat to Azazel and the goat to Jehovah
are very different and opposite creatures.  The one thing they share in common is that they bear the curses of
the ceremony.  The goat to Jehovah bears the curses for but a brief time before it is revived and elevated to
the seat of Jehovah, where it atones for all sins of Israel.  The goat to Azazel bears the curses for eternity while
bound in the pit of hell with its wayward Sotah, Azazel.
Next: The Yom Kippur Ceremony
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