The Day of Atonement: Understanding the Role of Azazel in Yom Kippur
The Day of Atonement, or Yom Kippur, is one of the most sacred days in the Jewish calendar, holding profound significance in both Jewish and Messianic beliefs. Central to the rituals of Yom Kippur, as described in Leviticus 16, is the commandment involving two goats, one of which is associated with the term Azazel. This blog post will explore the relevant verses in Leviticus, delve into the various interpretations of Azazel, and outline the traditional practices related to the goat designated "for Azazel."
Leviticus 16: The Role of the Two Goats
In Leviticus 16, God instructs Moses and Aaron on the specific rites to be performed on Yom Kippur. Verses 7-10 describe the selection and role of the two goats:
"Then he shall take the two goats and set them before the Lord at the entrance of the tent of meeting. And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel. And Aaron shall present the goat on which the lot fell for the Lord and use it as a sin offering, but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel."1 (Leviticus 16:7-10 ESV)
These verses introduce us to the dual aspect of atonement: one goat is sacrificed as a sin offering while the other is sent into the wilderness.
Reading this verse in other bible translations the word for “azazel” may be translated as “scapegoat” but this is a much later English word originating from this biblical account and meant to convey the idea of conveying blame or guilt due to one onto another. While the translation to “scapegoat” does communicate the overall idea of what is taking place, it is not an entirely accurate translation. The original language which transliterates to the English “azazel” carries a few different traditions or understandings of what this ancient word might mean.
Interpretations of Azazel
The term Azazel has been the subject of much debate and interpretation throughout history. There are several key perspectives on its meaning:
A Symbol of Removal: Some scholars and traditional Jewish sources interpret Azazel as a symbolic representation of removing sin and impurity from the community. The scapegoat, bearing the sins of the people, is sent away to signify the removal of their transgressions. Jacob Milgrom notes that Azazel could be derived from "azal," meaning "remove," and "el," meaning "mighty" or "god," thus implying "removal of godly might" or "complete removal"1. Leviticus states, "The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness.”1 (Leviticus 16:22 ESV)
A Desert Demon or Spirit: In ancient Jewish literature, such as the Book of Enoch, Azazel is depicted as a fallen angel or demon residing in the wilderness. This interpretation suggests that the goat is sent to a supernatural being, symbolizing the return of evil and impurity to its source. The Book of Enoch describes Azazel as a demon who taught humanity wickedness and corruption2.
A Rocky Cliff: Another interpretation is that Azazel refers to a specific location, a rugged and desolate place where the goat is taken and thrown off a cliff, ensuring it will not return. This aligns with the Mishnah’s description of the practice during the Second Temple period. The Mishnah states, "And he pushed the goat backward, and it rolls and descends. And it would not reach halfway down the mountain until it was torn limb from limb."3 (Yoma 6:6)
Traditional Jewish Practices Related to the Goat for Azazel
Jewish tradition provides detailed accounts of how the ritual involving the goat for Azazel was carried out, particularly during the Second Temple period:
Selection by Lot: The High Priest would cast lots to determine which goat would be for the Lord and which would be for Azazel. This element of chance emphasized that the choice was divinely guided4. The Mishnah states, "He shall cast lots upon the two goats, one lot for the Lord and the other lot for Azazel."3 (Yoma 4:1)
Confession of Sins: The High Priest would lay his hands on the head of the goat designated for Azazel and confess the sins of the people of Israel, symbolically transferring their iniquities onto the goat. The Mishnah describes this process: "The High Priest comes over to the scapegoat, places both his hands upon it, and confesses. And he would say as follows: Please, God, Your people, the house of Israel, have sinned, and done wrong, and rebelled before You. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that they have sinned, and done wrong, and rebelled before You, Your people, the house of Israel, as it is written in the Torah of Moses Your servant, saying: ‘For on this day atonement shall be made for you to cleanse you of all your sins; before the Lord you shall be purified.’”3 (Yoma 6:2)
The Escort and Journey: The goat was then led into the wilderness by a designated individual, often a prominent member of the community. According to the Mishnah, ten booths were set up along the route to the wilderness, where the escort could rest and receive food and drink5. The Mishnah elaborates, "People from among the prominent residents of Jerusalem would escort the one leading the goat until they reached the first booth. Booths were set up along the path to the wilderness to provide the escort a place to rest. There were ten booths from Jerusalem to the cliff, with a distance of ninety ris between them. As there are seven and a half ris for each mil, the total distance was twelve mil. At each and every booth, people there say to him: Here is food; here is water, if you need it. And they escort him from booth to booth, except for the last person at the last booth, who does not reach the cliff with him. Rather, he stands from a distance and observes his actions to ensure that he fulfills the mitzva properly."3 (Yoma 6:4). This journey was rigorous and carefully planned to ensure the complete removal of the goat from the community.
Prevention of the Goat's Return: To ensure that the goat did not wander back into the camp or city, it was taken to a rocky, desolate area and pushed off a cliff. The Mishnah describes this process in detail, emphasizing the need to prevent the goat's return: "They pushed it backward, and it rolled over and over, and it did not reach halfway down the mountain before it was dashed to pieces."3 (Yoma 6:6) This was done to avoid bringing the sins back into the community.
The People's Role: During the ceremony, the people of Israel would fast and pray, reflecting on their sins and seeking atonement. The collective participation underscored the communal nature of the atonement process. The Mishnah notes, "They said to the High Priest: The goat has reached the wilderness."3 (Yoma 6:8)
Tradition of the Red Cord at the Temple: The tradition of the red cord associated with the Azazel goat is a fascinating aspect of Jewish antiquities. According to this tradition, a red cord (or thread) was tied to the horns of the scapegoat, the goat designated "for Azazel," as part of the Yom Kippur ritual. This red cord is deeply symbolic and carries significant theological implications.
The red cord was tied to the scapegoat as a visible sign of the sins of the people that the goat was to bear into the wilderness. Part of this red cord was also tied to the entrance of the Temple, where it was visible to the priests and the people.4
A significant part of the tradition holds that this red cord would miraculously turn white if God accepted the atonement offered by the High Priest on behalf of the people. The Mishnah states, "Rabbi Yishmael says: Didn’t they have a different indicator? There was a strip of crimson tied to the entrance to the Sanctuary, and when the goat reached the wilderness and the mitzva was fulfilled the strip would turn white, as it is stated: ‘Though your sins be as scarlet, they will become white as snow.’”3 (Yoma 6:8)
Jewish sources recount that at a certain point in history, the red cord ceased to turn white. This cessation is traditionally linked to the period after the death of Rabbi Yohanan ben Zakkai, who was a prominent sage during the Second Temple period, or to the time around the destruction of the Second Temple in 70 CE. The Talmud (Yoma 39b) states: "Our Rabbis taught: During the last forty years before the destruction of the Temple the lot [‘For the Lord’] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the westernmost light shine; and the doors of the Hekal (Temple) would open by themselves."5
This passage suggests that the red cord no longer turning white was perceived as a sign that the atonement was not fully accepted by God. This was seen as an ominous indication of spiritual decline and impending judgment upon Israel. For the Jewish community, the cessation of this miracle underscored the gravity of their spiritual state and the need for genuine repentance and renewal. In Messianic thought, this tradition is often linked to the belief that Yeshua (Jesus) fulfilled the ultimate atonement, rendering the previous rituals and their associated signs obsolete. The inability of the red cord to turn white is seen as a divine indication that the fulfillment of the means of atonement had been provided through the Messiah.
These detailed practices and traditions surrounding the goat for Azazel highlight the intricate and symbolic nature of the Yom Kippur rituals, emphasizing themes of atonement, repentance, and divine forgiveness.
Messianic Significance
For those who follow Messianic beliefs, the ritual of the two goats holds additional layers of meaning. The sacrificed goat is seen as a foreshadowing of Yeshua’s sacrificial death, while the scapegoat symbolizes the complete removal of sin made possible through His atonement. Yeshua’s role as the Messiah fulfills the prophetic and redemptive aspects of Yom Kippur, offering a bridge between the Old and New Testament understandings of atonement and forgiveness. Imagine Jesus/Yeshua going up to Jerusalem for this holiest of days and being one of the onlookers observing this commandment and imagery God ordained through Moses. Imagine him watching as the goat is lead out of the city into the wilderness. Did it pass the place where Jesus/Yeshua himself would lay down his life bearing the sins of the people? Might he have stood in that spot knowing all that God has been foreshadowing and planning as the way of redemption and renewal for those who would take hold of it?
Conclusion
The Day of Atonement, with its rich symbolism and profound rituals, offers deep insights into the themes of sin, atonement, and redemption. Understanding the role of Azazel and the associated traditions enhances our appreciation of Yom Kippur's significance in both Jewish and Messianic contexts. As we reflect on these ancient practices, we can gain a greater understanding of their fulfillment in the person and work of Yeshua, our Messiah.
References
This blog post aims to provide a comprehensive overview of the term Azazel and its role in the Yom Kippur ritual, drawing connections between Jewish traditions and Messianic beliefs. We hope it serves as a valuable resource for those seeking to deepen their understanding of this sacred day.
Footnotes
Crossway Bibles. The Holy Bible, English Standard Version. ESV Online, https://www.esv.org.
Charles, R. H. The Book of Enoch. SPCK, 1917.
Tractate Yoma, https://www.sefaria.org/Mishnah_Yoma?tab=contents
Neusner, Jacob. The Mishnah: A New Translation. Yale University Press, 1988.
Epstein, Isidore, ed. The Babylonian Talmud: Seder Mo'ed, Yoma. The Soncino Press, 1938.
