Evidence from the Zohar for Azazel as the Seed of Lilith

The Zohar is the one ancient work that most firmly establishes the identify of Azazel as the seed of Lilith.  As
we have seen in our discussion on Lilith, the Zohar is a collection of Kabalistic Midrashes (Kabalistic
commentaries) on the Torah, and as such, the Zohar largely defines Kabalistic beliefs.  

In the Zohar Azazel is nearly as prevalent as Lilith.  The Zohar mentions him by name in 19 separate
passages and by indirect reference 9 more times, for a total 28 references.  This is in comparison to Lilith,
which the Zohar mentions by name in 27 separate passages and by indirect reference in a further 29, for a
total of 56 direct references.  As we have already seen, the Zohar’s commentary on Lilith is consistent with
her being the first created woman with Adam from the ground, who became the Serpent of the garden upon
rebelling against Adam and God.  And as we shall see, the Zohar’s passages on Azazel are consistent with
him being Lilith’s firstborn seed.  

The most important passage in the Zohar establishing Azazel as the seed of Lilith comes in Vayetze 116
below.  The passage is a bit difficult to understand on first reading, as the Zohar is a highly mystical work
which is difficult to comprehend for outsiders unschooled in its principles.  However, a little study reveals its
message.

Vayetze 116 : "And Ya'akov went out of Be'er Sheva," part two)*
    From the north side, the grades spread until the dross of gold reaches down TO BRIYAH, YETZIRAH, AND ASIYAH of
    the unholy side. The unholy filth grasps THE MALE above and THE FEMALE below. Here, male and female join
    together. They are the rider ON THE SERPENT and the serpent, which is the secret of the male and female. This is the
    secret of Azazel, WHICH INCLUDES THE MALE AND FEMALE OF DEFILEMENT.

    * Translations from www.kabbalah.com.  ALL CAPS text are clarifications and commentary added by later translators of
    Zohar.

Vayetze 116 states that the secret of Azazel is that he is the “unholy filth” in whom is “joined together” the
male rider of the Serpent with the female Serpent.  Azazel grasps hold the male aspect of Samael and joins it
together within himself with the aspect of the female Serpent.  We already seen that the female Serpent is
Lilith, and the male rider is the spirit of Samael.  

Calling Azazel “unholy filth” is suggestive of him deriving from a sexual act of Samael.  Filth is associated with
defiled semen of Samael and/or the defiled linage of the Serpent.  For example, Acharei Mot 359 below
accuses the Serpent of casting filth (i.e. semen or defiled linage) into Eve, causing her to conceive Cain.  This
is repeated in Pekudei 203 and several other passages.  Thus, when Vayetze 116 says Azazel is the unholy
filth in which the Serpent and her rider Samael are “joined together”, this is suggestive of him being the seed
of their union.  Just as the DNA and physical characteristics of a human father and mother are joined together
in their seed, so too is Azazel the focal point of the joining together of the characteristics of the Serpent Lilith
and her rider Samael.   Note that Acharei 359 states that both Adam and Eve sired demons from the Serpent
Lilith.   This is due to dual sexual nature of the Serpent.

Acharei Mot 359: "Lilit and Na-amah"
    We have learned that when Adam descended with the supernal image, a holy form, and those on high and below saw
    him, they approached him and crowned him ruler over this world. Later, when the serpent came upon Eve, it injected its
    filth in her. Following this, she gave birth to Cain; SHE DELIVERED CAIN FROM THE FILTH OF THE SERPENT. From
    that genealogy were the subsequent generations of the world's evildoers and the habitations of demons and spirits
    come from there and his side. For this reason, all spirits and demons in the world are partly of people below and partly
    of the angels on high, AS THEY ARE BORN HALF FROM THE FILTH OF THE SERPENT, UPON IT WHICH THE ANGEL
    SAMAEL RODE. THEREFORE, HALF STEM FROM THE ANGELS. THEIR OTHER HALF IS HUMAN, BECAUSE THEY
    WERE BORN FROM CAIN WHO WAS HUMAN. These other DEMONS born from Adam THROUGH TWO FEMALE
    SPIRITS (Lilith and Na-amah), AS MENTIONED ABOVE, are all similar as they stem half from below and half from above.

Pekudei 203: "Breastplate and Efod"
    After Adam and his wife sinned, and the serpent had intercourse with Eve and injected filth into her, Eve bore Cain. He
    had the shape from above and FROM below in the secret of the filth of the Other Side, and from the side below OF THE
    EXTERNAL FORCES. Therefore, he was the first to bring death into the world, caused by his side, AS HE CAME OF THE
    FILTH OF THE SERPENT. The nature of the serpent is to lurk so as to kill, and his issue, CAIN, learned his ways. And
    so it is written, "and it came to pass, when they were in the field, that Cain rose up against Abel his brother and slew
    him" (Beresheet 4:8).

Many of the other mentions of Azazel in the Zohar concern his role in the Yom Kippur ceremony.  Some of the
more note-worthy passages that confirm assertions in the previous section about Azazel’s role in the
ceremony are as follows.  

Tzav 42 confirms the notion that the goat to Azazel is a rejected sacrifice that is unable to rise to Jehovah as
an atoning sacrifice.  The reason for this inability to rise is that it is burdened by all the sins of Israel cast
upon it.  This goat carries away Israel’s sins.  The passage also equates the goat to Jehovah, the accepted
sacrifice, to the “perfect man”.  The confirms the archetype of Christ in the goat to Jehovah.  

Pinchas 681 confirms that in the goat to Azazel, Samael is separated from everything and bears all the
transgressions of Israel upon him.  Jehovah is said to be "forgiving (bearing) iniquity", meaning that he
temporarily "bears" the burden of sin so that he might remove it utterly from Israel and place it upon Azazel,
upon whom it shall be forever more.  This confirms the previously laid-out notions of the Yom Kippur
ceremony.   
Next: Evidence for Azazel in Leviticus