In his defense, Bialik wrote: “It is possible that the word is a bit harsh according to its regular use in the marketplace, but according to its accurate and real meaning, it is a name of a mountain in the desert, not far from Jerusalem a two-three hour walk in the Judean Desert. A man was selected, preferably a priest, to take the goat to the precipice in the wilderness and he was accompanied part of the way by the most eminent men of Jerusalem. There's also sa'ir le'azazel, which means scapegoat, but azazel doesn’t mean scape either. (1) Azazel is not a mere jinnee or demon of uncertain ways and temper, anonymous and elusive (see Animal Worship ), but a deity standing in a fixed relation to his clients. The goat would tumble down the hill, smashing on the sharp rocks as it fell, and dying by the time it reached the bottom.

There's also sa'ir le'azazel, which means scapegoat, but azazel doesn’t mean scape either. He was thus an instance of the elevation of a demon into a deity. It was the lonely wilderness and Israel is represented as a nomadic people in the wilderness, though preparing to leave it.

We learn more about Azazel from the Book of Jubilees and the Book of Enoch, where it says :“And Azazel taught men to make swords and knives and shields and breastplates; and made known to them the metals [of the earth] and the art of working them; and bracelets and ornaments; and the use of antimony and the beautifying of the eyelids; and all kinds of costly stones and all colouring tinctures. 1901 The Jewish Encyclopedia. (comp. This interpretation is borne out by the fact that the complete ceremony could not be literally fulfilled in the settled life of Canaan, but only in the wilderness. This derivation is presented by a Baraita, cited Yoma 67b , that Azazel was the strongest of mountains. See articles Atonement and Atonement, Day of . Tos. And this place, in my opinion, is pretty dignified place for that man to take a walk in.” Nachmani withdrew his lawsuit and was charged 180 prutot in court fees. (The third opinion is a midrashic reference to the atonement process and not relevant to this discussion.) Zeit." Such a development is indeed rare in Hebrew religious history of the Biblical age, but Azazel was really never a national Hebrew god, and his share in the ritual seems to be only the recognition of a local deity. Among the many rituals the High Priest had to officiate on this holy day was a lottery among two goats. Three points seem reasonably clear. Nay, more as a demon of the desert, it seems to have been closely interwoven with the mountainous region of Jerusalem and of ancient pre-Israelitish origin. Azazel is represented in the Book of Enoch as the leader of the rebellious giants in the time preceding the flood he taught men the art of warfare, of making swords, knives, shields, and coats of mail, and women the art of deception by ornamenting the body, dyeing the hair, and painting the face and the eyebrows, and also revealed to the people the secrets of witchcraft and corrupted their manners, leading them into wickedness and impurity until at last he was, at the Lord's command, bound hand and foot by the archangel Raphael and chained to the rough and jagged rocks of [Ha] Duduael (= Beth Ḥ adudo), where he is to abide in utter darkness until the great Day of Judgment, when he will be cast into the fire to be consumed forever (Enoch 8:1,9:6,10:4-6,54:5,88:1 see Geiger, "Jü d.

This shall be a statute for ever unto them throughout their generations.” (17:7) Nahmanides explains: “And this is the secret of the issue, that they worshipped other gods, they the messengers sacrificed to them.”, The rabbi went on to explain that this wasn’t idolatry, since “the scapegoat wasn’t a sacrifice from us to him, God forbid, but rather we did what our God commanded us to do, like when holding a banquet and the master orders that the person holding the meal serve his slave.”. ), and the arrival of the shattered animal at the bottom of the valley of the rock of Bet Ḥ adudo, twelve miles away from the city, was signalized by the waving of shawls to the people of Jerusalem, who celebrated the event with boisterous hilarity and amid dancing on the hills (Yoma 6:6,8 Ta' an. The story of Azazel as the seducer of men and women was familiar also to the rabbis, as may be learned from Tanna d. b. R. Yishma' el: "The Azazel goat was to atone for the wicked deeds of ' Uzza and ' Azzael, the leaders of the rebellious hosts in the time of Enoch" (Yoma 67b ) and still better from Midrash Abkir, end, Yalḳ ., Genesis 44 , where Azazel is represented as the seducer of women, teaching them the art of beautifying the body by dye and paint (compare "Chronicles of Jerahmeel," trans. Inasmuch as according to the narrative the sacrifice of Azazel, while symbolical, was yet held to be a genuine vicarious atonement, it is maintained by critics that Azazel was originally no mere abstraction, but a real being to the authors of the ritual— as real as Yhwh himself. At Yoma 67b the Talmud offers three definitions of the word Azazel: The first explanation argues that it means hard and rough. The Hebrew translated as "to" could also be translated as "for" or "belonging to." Aharon Nachmani, a young and zealous member of the Battalion for the Defense of the Language, a group dedicated to policing the exclusive use of Hebrew among Palestine Jews, approached Bialik and shouted “Bialik, speak Hebrew!” to which the annoyed Bialik responded, “Lekh le'azazel!”.
The priest would turn his back to the valley below, hoist the goat and toss it down. "Azazel"() is regarded as a compound of "az" (), strong or rough, and "el" (), mighty, therefore a strong mountain. Unlike other Hebrew proper names, the name itself is obscure. An etymology is found to suit this interpretation. He points out that there are many phrases in Hebrew that originally had idolatrous connotations, but received new meaning … https://www.studylight.org/encyclopedias/tje/a/azazel.html.

Israelis use this word all the time but have no idea that it’s a name of an ancient desert goat-demon worshiped by their ancestors.

Bacharach writes of a mother who hit her son and said “Go to Azazel in the desert!” The phrase gained popularity among the users of Hebrew.

with Samael and the Zohar Aḥ are Mot, following Naḥ manides, with the spirit of Esau or heathenism still, while one of the chief demons in the Cabala, he never attained in the doctrinal system of Judaism a position similar to that of Satan.

" This prayer was responded to by the congregation present (see Atonement, Day of ). It appears in phrases like le'azazel eem zeh which translates to “the hell with it” and lekh le'azazel which translates as to “go to hell” - but azazel doesn’t actually mean hell. compare Brandt, "Mandä ische Theologie," 1889, p. 38).

connects the word with the mythological "Uza" and "Azael," the fallen angels, to whom a reference is believed to be found in Genesis 6:2,4 . It appears twice in the novel Ayit Tzavua (1858) by Abraham Mapu, the first Hebrew novelist.
Two goats were procured, similar in respect of appearance, height, cost, and time of selection.

1901. An etymology is found to suit this interpretation. Such is the signification of the utter separation of the scapegoat from the people of Israel. Leader of the Rebellious Angels.

One day in 1927, the poet Haim Nahman Bialik and his friend the publisher Yehoshua Hana Ravnitzky were walking on a Tel Aviv street talking in Yiddish with one another. Men were stationed at intervals along the way, and as soon as the goat was thrown down the precipice, they signaled to one another by means of kerchiefs or flags, until the information reached the high priest, whereat he proceeded with the other parts of the ritual. The scarlet thread was a symbolical reference to Isaiah 1:18 and the Talmud tells us ( ib.

At each one of these the man leading the goat was formally offered food and drink, which he, however, refused. It first appears in Hebrew texts in the Book of Leviticus as a part of the Temple worship on Yom Kippur. In this interpretation the contrast found in Leviticus 16:8 , in case it is to be regarded as a full parallelism, would be perfectly correct. When he reached the tenth booth those who accompanied him proceeded no further, but watched the ceremony from a distance. The high priest then laid his hands with the labels upon the two goats and said, "A sin-offering to the Lord"— using the Tetragrammaton and the two men accompanying him replied, "Blessed be the name of His glorious kingdom for ever and ever." He then goes on to say that he doesn't think the theory that Azazel refers to a place of idol worship is likely, but even if it is true, it doesn't mean that the service was still associated with idol worship.


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