Azazel’s Role in Yom Kippur

Azazel’s role in the Yom Kippur ceremony begins to make sense when we realize that Yom Kippur is just another
incarnation of the most prominent judgement mystery in the Bible – the bitter water trial.  As we have seen, the
first bitter water trial formulation in the Bible was the infamous judgement between the Serpent and Eve.  Another
critical formulation of the trial was Israel’s golden calf judgement at the foot of mount Sinai.  And of course, the
most straight forward formulation was the Sotah’s bitter water trial in Numbers 5 for the wayward woman
suspected of adultery by her husband.  Yom Kippur is just another formulation.  

All the formulations shared common features summarized in Table 11.  There is always of a “Wayward Woman”
element of the judgement.  She is the guilty idolater who shall be punished.  This is the Serpent in Eden, the
Israelites who worshipped the calf at Sinai, and the defiled adulterous of the Sotah trial.  This is Azazel and his
host and unrepentant Israel in Yom Kippur.  

There is always the “Innocent Woman” element of the judgment.  She is woman granted relieve from the curses.  
This is Even in the garden, the Loyal Israelites who followed Moses at Sinai, the innocent wife of the Sotah trial,
and Repentant Israel at Yom Kippur.  

All the formulations shared a “Seed of Idolatry” element.  This was the seed of sin which bore the curses of the
judgment.  It is rejected as an acceptable sacrifice to Jehovah, and it returns its curses unto the Wayward Woman
for her destruction.  This is the Serpent’s seed in Eden, the Golden Calf at Sinai, the seed of adultery in the Sotah
trial, and Azazel and the goat given to him in Yom Kippur.  

All the formulations have a “Slain Promised Seed” element. This is the mystical seed of God, which is the
incarnate manifestation of God himself, which is an acceptable sacrifice to God.  This seed is able to carry away
the curses of the judgment from the Innocent Woman, and when its sacrifice is accepted by God, the curses are
not returned to her.  This is Eve’s bruised promise seed in Eden, Moses in Sinai, the mystical seed golem formed
from the dust of the water in the Sotah trial, and the high priest and the goat given to Jehovah in Yom Kippur.  
Finally, all formulations have a “Revived Promise Seed” element.  This the slain promised seed restored to life.  
This is Eve’s promised seed in Eden, which although bruised returns to slay the Serpent and her seed.  This the
return of Moses from his extended stay atop mount Sinai.  This the seed promised to the innocent woman of the
Sotah trial, and this is the high priest who is cleansed by the blood of the goat to Jehovah, who walks into the Holy
of Holies and achieves atonement for Israel on Yom Kippur.

In Yom Kippur the goat to Jehovah, the high priest, and Jehovah are all manifestations of God.  The goat to
Jehovah is the slain promised seed, whose blood and sacrifice allow the high priest, the revived promise seed, to
ascend to Jehovah in the Holy of Holies and make atonement for all of Israel.  This is the Christian understanding
of the ceremony, where Christ is both the sacrifice, the high priest, and God.  By parallelism who expect the same
imagery on the other side.  Then why is one goat “to Jehovah” while the other is “to Azazel” and not “to Lucifer”?  
The accepted sacrifice is “to Jehovah” because God accepts the sacrifice and takes on the curses of the
judgment himself.  However, the rejected sacrifice to returned “to Azazel” and the curses of the judgment return to
him and his hosts.  Indeed, in the Yom Kippur ceremony lots and cast, and the goat on whom the lot to Azazel falls
is rejected as a sacrifice in the Temple.  It is sent away back to Azazel with the sins and curses of Israel heaped
upon it.  This is the same sequence of events in the Sotah trial.  The sacrifice of the defiled adulterous takes the
curses away from her first drinking.  But when this sacrifice is rejected upon the altar, when the woman drinks a
second time from the bitter waters, the curses return to her again.  And they do not depart again, but consume
her in fiery curses.  
Next: The Miracles of the Temple