I.

A.

B.

Sair laAzazel
What actually happens with the Sair laAzazel
Criteria to be picked
1.
Unblemished
2.
The two are twins
Procedure from Seder Avodas YK of the Rosh (source 1) Read it out

II.
A.

What does the word Azazel mean?

Tough mountain
1. Rashi 16:8 (source 2) - Har Az vKasheh, Tzok Gavoah
2. Ibn Ezra 16:8 (source 3) - Tough mountain. Alef in the middle divides the two Zayins.
B.
Rashbam 16:10 (source 4) - To the place of the goats (Izim), and the Lamed is extra like the Nun in
Tishmiun
C.
RSG in Emunos vDeios 3 (source 5) - It was the name of the mountain
III.
A.

B.

Is it a Korban?
Yes
1. Rav Shmuel, cited by Ibn Ezra (source 3), explains that it should say LaShem since its a Korban
2. R Saadya Gaon (source 5) - It is a Korban LaShem, just like the other Sair
3. Rambam Moreh 3:46 (source 6) also sounds like its a Korban
No - Ibn Ezra 16:8 (source 3)- Thats why it doesnt say LaShem

IV.
A.

Why a Goral?
Perhaps: HaShem is in control of our Kapparah, just as He controlled our fate with the Goral of Purim
Daf Kollel - www.shemayisrael.co.il/dafyomi2/yoma/yoma-purim.htm Amalek is the grandson of Esav,
B.
whose guardian angel is Samael/Satan. We silence him the same way we silence Amalek - by showing that there is no
Mikreh and that everything is directed by the hand of Hashem. We choose the Se'ir la'Azazel by way of a Goral,
demonstrating our belief that "chance" is orchestrated by the active guidance of Hashem.
V.
A.

Why is it sent off into the desert?

This particular type of kapparah requires that we do it this way
1. R Saadya Gaon Emunos vDeios 3 (source 5) - #9 [in the list of Pesukim which seem to
contradict Mitzvos of the Torah] is resolved by saying that both goats are Korbanos to Gd, one on
behalf of the Kohanim in the Beis haMikdash and one on behalf of the people outside the Mikdash.
2. Rambam, Moreh 3:46 (source 6) It is an atonement for sins which are too grave for Kapparah
in the Beis haMikdash.
B.
The whole ritual is a message for us
1. Bereishis Rabbah 65:15 (source 7) - A replay of Yaakov (Avono-Tam) dressing up as Esav (Ish
Sair) and then sending it away into the wilderness.
2. Sefer haChinuch 95 (source 8) - Its a sign for the Chotei that even after his Nefesh has suffered
and corrected itself, the body is also going to have to be Sovel Onesh
3. Moreh 3:46 (source 6) - Sins are not objects transferred to another being. These acts are
symbolic, creating a stimulus to repentance; we should be cleansed of all our earlier actions, throwing
them behind us, distancing ourselves
C.
Baal haTurim The one which is LaShem represents the Jews, who get Kapparah from HaShem; the one
which is laAzazel represents the Umos haOlam
Pirkei deR Eliezer 45 (source 9)
D.
1.
Read out the text
2.
What does that mean?
a.
Keep Satan happy, so he wont attack us
(1)
A gift from us, toward that end
Ibn Ezra (source 3) provides some of the Sod, with his reference to the
(a)
33

(b)

b.

Ramban Vayyikra 16:8 (source 10) explains the Sod as a gift to the
Satan, servant of HaShem, to keep the servant happy. Gemara Sanhedrin 67b (source 11)
about Kishuf as a function of Pamalya shel Maalah or a contradictor, Gd-forbid
Dor Revii Thats why you need the later Pasuk to say we shouldnt
(c)
bring offerings to Seirim; having seen this Korban, Id have thought one could do it.
www.math.psu.edu/glasner/Dor4/Parsha/ahareimot.html
A gift from HaShem - R Yehoshua Ibn Shuib (c.1280-1340 Spain, student of
(2)
Rashba), Derashah to Acharei/Kedoshim (source 12) - HaShem is the One sending it to Samael,
like the host of a meal giving a scrap to the dog, to keep it from attacking the guests
Korban on behalf of the Satan - www.realbrisk.com/parshaarchive(3)
sfarad/5762/HaAzenu-YomKippur.htm
Its an offering designed to trap the Esav characteristic inside us. Esav is
(a)
a human, above the petty materialistic desires of animals, Esav desires spiritual fulfillment.
What greater pleasure is there for a human than divine revelation?
(b)
However Esavs desire for divine revelation is motivated by his desire
for self-fulfillment.
(c)
Tempt Esav: Provide a Korban for him. Let Esav taste the spirituality of
Yom Kippur. This distracts Esav. Moreover he appreciates that his spirituality is received
through Israel's offering. To continue this spiritual bounty, Esav is converted from antagonist
to protagonist, wanting nothing more than the success of his enemy Israel.
Thus, the Ben Ish Hai explains the pasuk as follows: "That the fat of
(d)
Israel's slaughtering [on Yom Kippur] Esav eats ... let Esav get up and help Israel, Esav
should shelter upon Israel."
Remove Satans capacity to attack us
www.shemayisrael.co.il/parsha/kornfeld/archives/achremot.htm
(1)
(a)
HaShem is now telling you to give a gift to the Satan
As such, the gravity of Cheit haEigel, which was an offering to Satan
(b)
according to some, is lessened; it is now , permitted under certain circumstances
All our sin, according to Sanhedrin 102a (source 13), stems from Cheit
(c)
haEigel. Now we lessen that Aveirah, so there is no Onesh for it, and no Onesh for our
resultant Aveiros.
Admit he has influenced us, but simultaneously defeat him
(2)
R Yisroel Chait - www.ybt.org/essays/rchait/scapegoat.html
(a)
(i)
Samael = Yetzer HaRa
(ii)
We admit his influence and the fact that he has caused us to sin
during the year.
(iii)
However, at the same time we show that the sins are not part
of our true nature; they can be separated from us. Thus he can no longer be Mkatreg
R Ezra Bick www.vbm-torah.org/parsha/28metzor.htm
(b)
Ramban Vayyikra 14:4 connects Shiluach Tzipporei Metzora
(i)
to Sair laAzazels VShilach (source 14)
(ii)
One must sever that aspect of his personality entirely
(iii)
It isnt about a single sin (as the Torah does not specify a sin
for the Metzora), its about an aspect of ones self.

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