(א) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּ֨ר אֶֽל־אַהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְאֶל֙ כׇּל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵיהֶ֑ם זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹֽר׃ (ג) אִ֥ישׁ אִישׁ֙ מִבֵּ֣ית יִשְׂרָאֵ֔ל אֲשֶׁ֨ר יִשְׁחַ֜ט שׁ֥וֹר אוֹ־כֶ֛שֶׂב אוֹ־עֵ֖ז בַּֽמַּחֲנֶ֑ה א֚וֹ אֲשֶׁ֣ר יִשְׁחַ֔ט מִח֖וּץ לַֽמַּחֲנֶֽה׃ (ד) וְאֶל־פֶּ֜תַח אֹ֣הֶל מוֹעֵד֮ לֹ֣א הֱבִיאוֹ֒ לְהַקְרִ֤יב קׇרְבָּן֙ לַֽיהֹוָ֔ה לִפְנֵ֖י מִשְׁכַּ֣ן יְהֹוָ֑ה דָּ֣ם יֵחָשֵׁ֞ב לָאִ֤ישׁ הַהוּא֙ דָּ֣ם שָׁפָ֔ךְ וְנִכְרַ֛ת הָאִ֥ישׁ הַה֖וּא מִקֶּ֥רֶב עַמּֽוֹ׃ (ה) לְמַ֩עַן֩ אֲשֶׁ֨ר יָבִ֜יאוּ בְּנֵ֣י יִשְׂרָאֵ֗ל אֶֽת־זִבְחֵיהֶם֮ אֲשֶׁ֣ר הֵ֣ם זֹבְחִים֮ עַל־פְּנֵ֣י הַשָּׂדֶה֒ וֶֽהֱבִיאֻ֣ם לַֽיהֹוָ֗ה אֶל־פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד אֶל־הַכֹּהֵ֑ן וְזָ֨בְח֜וּ זִבְחֵ֧י שְׁלָמִ֛ים לַֽיהֹוָ֖ה אוֹתָֽם׃ (ו) וְזָרַ֨ק הַכֹּהֵ֤ן אֶת־הַדָּם֙ עַל־מִזְבַּ֣ח יְהֹוָ֔ה פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְהִקְטִ֣יר הַחֵ֔לֶב לְרֵ֥יחַ נִיחֹ֖חַ לַיהֹוָֽה׃ (ז) וְלֹא־יִזְבְּח֥וּ עוֹד֙ אֶת־זִבְחֵיהֶ֔ם לַשְּׂעִירִ֕ם אֲשֶׁ֛ר הֵ֥ם זֹנִ֖ים אַחֲרֵיהֶ֑ם חֻקַּ֥ת עוֹלָ֛ם תִּֽהְיֶה־זֹּ֥את לָהֶ֖ם לְדֹרֹתָֽם׃
(1) יהוה spoke to Moses, saying: (2) Speak to Aaron and his sons and to all the Israelite people and say to them: This is what יהוה has commanded: (3) if anyone of the house of Israel slaughters an ox or sheep or goat in the camp, or does so outside the camp, (4) and does not bring it to the entrance of the Tent of Meeting to present it as an offering to יהוה, before יהוה’s Tabernacle, bloodguilt shall be imputed to that party: having shed blood, that person shall be cut off from among this people. (5) This is in order that the Israelites may bring the sacrifices which they have been making in the open—that they may bring them before יהוה, to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to יהוה; (6) that the priest may dash the blood against the altar of יהוה at the entrance of the Tent of Meeting, and turn the fat into smoke as a pleasing odor to יהוה; (7) and that they may offer their sacrifices no more to the goat-demons after whom they stray. This shall be to them a law for all time, throughout the ages.
(13) The priests and the Levites, from all their territories throughout Israel, presented themselves to Rehoboam. (14) The Levites had left their pasturelands and their holdings and had set out for Judah and Jerusalem, for Jeroboam and his sons had prevented them from serving the Eternal, (15) having appointed his own priests for the shrines, goat-demons, and calves which he had made.
(19) And Babylon, glory of kingdoms, Proud splendor of the Chaldeans, Shall become like Sodom and Gomorrah Overturned by God. (20) Nevermore shall it be settled Nor dwelt in through all the ages. No Arabian shall pitch tent there, No shepherds make flocks lie down there. (21) But beasts shall lie down there, And the houses be filled with screech-owls; There shall ostriches make their home, And there shall goat-demons dance.
(13) Thorns shall grow up in [Edom's] palaces, Nettles and briers in its strongholds. It shall be a home of jackals, An abode of ostriches. (14) Wild beasts shall meet hyenas, Goat-demons shall greet each other; There too the lilith shall repose And find herself a resting place. (15) There the arrow-snake shall nest and lay eggs, And shall brood and hatch in its shade. There too the buzzards shall gather With one another.
(א) לשעירים. הם השדים ונקראו כן בעבור שישתער הגוף הרואה אותם והקרוב בעבור שיראו אותם המשוגעים כדמות שעירים ומלת עוד תורה שכן היו ישראל עושין במצרים:
(1) The Se’irim (satyrs) - these are the demons. They are so called because the body of one who sees them “storms.” However, it appears that they are so called because the insane see them in the form of goats (se’irim). The word “more” teaches that the Israelites did so in Egypt.
(8) and [the High Priest] shall place lots upon the two goats, one marked for יהוה and the other marked for Azazel.
(א) גרלות. ... ואמר רב שמואל אף על פי שכתוב בשעיר החטאת שהוא לשם גם השעיר המשתלח הוא לשם ואין צריך כי המשלח איננו קרבן כי לא ישחט ואם יכולת להבין הסוד שהוא אחר מלת עזאזל תדע סודו וסוד שמו כי יש לו חברים במקרא ואני אגלה לך קצת הסוד ברמז בהיותך בן שלשים ושלש תדענו:
(1) LOTS. ... Rabbi Samuel says that even though it is written that the goat offered as a sin offering is to be offered to God, the goat that was sent was also offered to God. There is no need for this interpretation, for the goat sent into the wilderness did not serve as an offering since it was not slaughtered. If you are able to understand the secret that follows Azazel then you will know its secret and the secret of its name, for it has comrades in Scripture. I will reveal a bit of its secret to you in a hint. When you are thirty-three, you will understand it.
The security leak in this case comes from Rabbi Moses Nahmanides, the Ramban. He justifies his indiscretion by claiming that Ibn Ezra's mysterious secret is not a secret at all, and merely refers to an interpretation that was well known from the Talmud and Midrash. According to the Ramban, the thirty-three does not designate a minimum age, but rather the number of verses that we are instructed to count until we arrive at the key to the solution. Do the math, and you will arrive at Leviticus 17:7: And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray.
Most of the Jewish commentators accepted Nahmanides' solution to the Ibn Ezra Code, but there appears to be a fundamental disagreement about how to interpret his intention.
One approach, represented most prominently by Ramban himself, and by Kabbalistic commentators like Bahya ben Asher, equates both Azazel and the satyrs with tangibly demonic forces of evil. Azazel = satyr = goat = Se'ir = Esau = Sammael = the lord of metaphysical wickedness. Hence, the Torah is advising us that, though at all other times of the year we are supposed to be occupied in a relentless war against Azazel and his evil minions, only on the Day of Atonement, has God commanded us to buy them off with a generous offering of a sin-bearing goat, because the goat is Sammael's favourite animal.
A second approach to solving the Ibn Ezra Code draws a diametrically opposite conclusion. Advocates of this interpretation note that the substance of Leviticus 17:7 is an uncompromising condemnation of the practice of sacrificing to satyrs. What sense does it make, then, to claim that the Torah is allowing a concession to satyr-worship on the most solemn day of the year? The lesson must be the reverse: it is an admonition that the Yom Kippur scapegoat should not directed to a demonic being.
Come and see: The Holy Blessed One produced ten holy lofty crowns, with which He is crowned and clothed. He is they and they are He, as a flame attached to a burning coal. There is no separation. Correspondingly, there are ten crowns that are not holy below, held by the filth of the nails of one holy crown called Wisdom. Therefore, they are called Chochmot (lit. 'wisdoms').
We have learned that ten types of these 'Wisdoms', descended to the world and all became unclean in Egypt, except for one that spread. They consisted of all types of sorcery, and from them the Egyptians knew sorcery more than the rest of humanity. When the Egyptians wished to gather kinds of sorceries for their purposes, they used to go out into the field to the high mountains and offer sacrifices. They made diggings in the ground and surrounded the diggings with blood while the rest of the blood gathered within the diggings. They placed upon it flesh. They offered the sacrifice to evil beings. And these evil beings gathered and approached together, and were appeased by them on that mountain.
Israel, who were subjugated by the Egyptians, approached them, learned from them, followed their erroneous ways, as the verse says, "After the doings of the land of Egypt, in which you dwelt, shall you not do: and after the doings of the land of Canaan..." (Lev 18:3). It is also written, "And they shall no more offer their sacrifice to demons..." (Lev 17:7). We have learned that when they were offering before them upon the field and preparing the blood and offering their sacrifices, all these evil types assembled and they saw them as demons, as they were full of hair (sa'arah) and they told them what they wanted.
Those who turn darkness into light
The ability to transform the world's qualities ties is among the unique characteristics of the zoharic mystic. The mystic knows how to reveal the light amid the darkness and even how to transform the darkness itself into light. In the Zohar, light and darkness are fundamental symbols for good and evil, holiness and impurity. Sometimes, darkness and evil are understood as forces operative in reality that ought to be avoided, while in other places, the Zohar suggests that they must be confronted, their domain entered. In terms of their function in reality, darkness and evil are also the shadow image, the underside of light and good, and they are thus vital so as to enable a true understanding of the essence and meaning of things.
Just as light benefits from darkness; for were it not for the darkness, the light would be unrecognized-and the world would gain no benefit from it. (Zohar 3:47b)
Sometimes the need for evil emerges through a most extreme definition of religious existence:
There is no light except that which emerges from darkness.... and there is no worship of the blessed Holy One except that which comes from darkness, and there is no good except that which comes from evil. (Zohar 2:184a)
In defining the mystic as one who can transform darkness into light, we encounter the radical idea whereby the mystic must not only be able to overcome come and subdue evil, but rather be able to transform evil into good...
The great task of tikkun and the belief that through adorning and arraying the black light, one will ultimately reach the white light, are among the key characteristics of the Companions. This persistent optimism and the belief that ultimately good will win out are not optional traits for the mystic. Rather, they are among his chief obligations. The obligation to await each night the dawning of the new day is a profound symbol for hope in the coming of redemption, at both the national and personal-spiritual level.
